Church Fathers: Nicene Fathers Vol 11: 111.01.41 Homily XLVIII-XLIX

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Church Fathers: Nicene Fathers Vol 11: 111.01.41 Homily XLVIII-XLIX



TOPIC: Nicene Fathers Vol 11 (Other Topics in this Collection)
SUBJECT: 111.01.41 Homily XLVIII-XLIX

Other Subjects in this Topic:

Homily XLVIII.

ACTS XXII. 17-20.-"And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him."

See how he thrusts himself (into danger), I came, he says, after that vision, "to Jerusalem. I was in a trance," etc. Again, this is without witness: but observe, the witness follows from the result. He said, "They will not receive thy testimony:" they did not receive it. And yet from calculations of reason the surmise should have been this, that they would assuredly receive him. For I was the man that made war upon the Christians: so that they ought to have received him. Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come. How then does He say, "He shall bear My name before the Gentiles and kings and children of Israel?" (Acts ix. 15.) Not, certainly persuade. Besides which, on other occasions we find the Jews were persuaded, but here they were not. Where most of all they ought to have been persuaded, as knowing his former zeal (in their cause), here they were not persuaded. "And when the blood of Thy martyr Stephen," etc. See where again his discourse terminates, namely, in the forcible main point (eij to isxuron kefalaion): that it was he that persecuted, and not only persecuted but killed, nay, had he ten thousand hands (muriaij xersin anairwn) would have used them all to kill Stephen. He reminded them of the murderous spirit heinously indulged (by him and them).Then of course above all they would not endurehim, since this convicted them; and truly the prophecy was having its fulfilment: great the zeal, vehement the accusation, and the Jews themselves witnesses of the truth of Christ! "And he said unto me, Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that,he should live." (v. 21, 22.) The Jewshyperlink would not endure to hear out all his harangue,hyperlink but excessively fired by their wrath, they shouted, it says, "Away with him; for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air, the tribune commanded him to be brought into the castle, and bade that be should be examined by scourging; that he might know wherefore they cried so against him." (v. 23, 24.) Whereas both the tribune ought to have examined whether these things were so-yes, and the Jews themselves too -or, if they were not so, to have ordered him to be scourged, he "bade examine him by scourging, that he might know for what cause they so clamored against him." And yet he ought to have learnt from those clamorers, and to have asked whether they laid hold upon aught of the things spoken: instead of that, without more ado he indulges his arbitrary will and pleasure, and acts with a view to gratify them: for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was. "And as they bound him with thongs,hyperlink Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?" (v. 25.) Paul lied not, God forbid: for he was a Roman.hyperlink if there was nothing else, he would have been afraid (to pretend this), lest he should be found out, and suffer a worse punishment. (See Sueton. Vit. Claud. §25.) And observe he does not say it peremptorily (aplwj), but, "Is it lawful for you?" The charges brought are two, both its being without examination, and his being a Roman. They held this as a great privilege, at that time: for they say that (it was only) from the time of Hadrian that allhyperlink were named Romans, but of old it was not so. He would have been contemptible had he been scourged: but as it is, he puts them into greater fear (than they him). Had they scourged him, they would also have dismissedhyperlink the whole matter, or even have killed him; but as it is, the result is not so. See how God permits many (good results) to be brought about quite in a human way, both in the case of the Apostles and of the rest (of mankind). Mark how they suspected the thing to be a pretext,hyperlink and that in calling himself a Roman, Paul lied: perhaps surmising this from his poverty. "When the centurion heard that, he went and told the tribune, saying, Take heed what thou doest: for this man is a Roman. Then the tribune came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him." (v. 26-29.)-"But I," he says, "was free born." So then his father also was a Roman. What then comes of this? He bound him, and brought him down to the Jews.hyperlink "On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them." (v. 30.) He discourses not now to the multitude, nor to the people. "And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." (ch. xxiii. 1.) What he means is this: I am not conscious to myself of having wronged you at all, or of having done anything worthy of these bonds. What then said the high priest?hyperlink Right justly, and ruler-like, and mildly: "And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren,that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people."hyperlink (v. 3-5.) Because "I knew not that he was high priest." Some say, Why then does he defend himself as if it was matter of accusation, and adds, "Thou shalt not speak evil of the ruler of thy people?" For if he were not the ruler, was it right for no better reason than that to abuse (him or any) other? He says himself, "Being reviled, we bless; being persecuted, we suffer it" (1 Cor. iv. 12); but here he does the contrary, and not only reviles, but curses.hyperlink They are the words of boldness, rather than of anger; he did not choose to appear in a contemptible light to the tribune. For suppose the tribune himself had spared to scourge him, only as he was about to be delivered up to the Jews, his being beaten by their servants would have more emboldened him: this is why Paul does not attack the servant, but the person who gave the order. But that saying, "Thou whited wall, and dost thou sit to judge me after the law?" (is) instead of, Being (thyself) a culprit: as if he had said, And (thyself) worthy of stripes without number. See accordingly how greatly they were struck with his boldness; for whereas the point was to have overthrown the whole matter, they rather commend him.hyperlink (infra, v. 9.) "For it is written," etc. He wishes to show that he thus speaks, not from fear, nor because (Ananias) did not deserve to be called this, but from obedience to the law in this point also. And indeed I am fully persuaded that he did not know that it was the high priest,hyperlink since he had returned now after a long interval, and was not in the habit of constant intercourse with the Jews; seeing him too in the midst among many others: for the high priest was no longer easy to be seen at a glance, there being many of them and diverse.hyperlink So, it seems to me, in this also he spoke with a view to his plea against them: by way of showing that he does obey the law; therefore he (thus) exculpates himself.

(Recapitulation.) (b) But let us review what has been said. (a) "And when I was came again to Jerusalem," etc. (v. 17.) How was it,hyperlink that being a Jew, and there brought up and taught, he did not stay there? Nor did he abide there, unless he had a mind to furnish numberless occasions against him: everywhere just like an exile, fleeing about from place to place.(c) "While I prayed in the temple," he says, "it came to pass that I was in a trance." (To show) that it was not simply a phantom of the imagination, therefore "while he prayed" (the Lord) stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would "not receive" his "testimony." (v. 18.) But why said he "They know I imprisoned?" (v. 19.) Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him (this),hyperlink but only bade him depart, and he obeys: so obedient is he. "And they lifted up their voices," it says, "and said, Away with him: it is not fit that this fellow should live." (v. 22.) Nay, ye are the persons not fit to live; not he, who in everything obeys God. O villains and murderers! "And shaking out their clothes," it says, "they threw dust into the air" (v. 23), to make insurrection more fierce, because they wished to frighten the governor.hyperlink And observe; they do not say what the charge was, as in fact they had nothing to allege, but only think to strike terror by their shouting. "The tribune commanded," etc. and yet he ought to have learnt from the accusers, "wherefore they cried so against him. And as they bound him, etc. And the chief captain was afraid, after he learnt that he was a Roman." Why then it was no falsehood. "On the morrow, because he would know the certainty wherefore he was accused of the Jews, etc., he brought him down before the council." (v. 24-30.) This he should have done at the outset. He brought him in, loosed. This above all the Jews would not know what to make of.hyperlink "And Paul," it says, "earnestly beholding them." It shows his boldness, and how it awed themto entreptikon). "Then the high priest Ananias." etc.ch. xxiii. 1, xxiii. 2.) Why, what has he said that was affronting? What is he beaten for? Why what hardihood, what shamelessness! Therefore (Paul) set him down (with a rebuke) "God shall smite thee thou whited wall." (v. 3.) Accordingly (Ananias) himself is put to a stand, and dares not say a word: only those about him could not bear Paul's boldness. They saw a man ready to diehyperlink * * * for if this was the case,Paul) had but to hold his peace, and the tribune would have taken him, and gone his way; he would have sacrificed him to them. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them-since as for those, he even strongly condemns them-but for the sake of the people.hyperlink "Violating the law, commandest thou me to be beaten?" Well may he say so: for to kill a man who had done (them) no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ's words abusive, when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto whited walls." (Matt. xxiii. 27.) True, you will say: but if he had said it before he had been beaten, it would have betokened not anger, but boldness. But I have mentioned the reason of this.hyperlink And (at this rate) we often find Christ Himself "speaking abusively" to the Jews when abused by them; as when He says, "Do not think that I will accuse you." (John v. 45.) But this is not abuse, God forbid. See, with what gentleness he addresses these men: "I wist not," he says, "that he was God's high priest" (v. 4, 5): and, (to show) that he was not dissembling (eirwneuetai) he adds, "Thou shalt not speak evil of the ruler of thy people." He even confesses him to be still ruler. Let us also learn the gentleness also,hyperlink that in both the one and the other we may be perfect. For one must look narrowly into them, to learn what the one is and what the other: narrowly, because these virtues have their corresponding vices hard by them: mere forwardness passing itself off for boldness, mere cowardice for gentleness:hyperlink and need being to scan them, lest any person possessing the vice should seem to have the virtue: which would be just as if a person should fancy that he was cohabiting with the mistress, and not know that it was the servant-maid. What then is gentleness, and what mere cowardice? When others are wronged, and we do not take their part, but hold our peace, this is cowardice: when we are the persons ill-treated, and we bear it, this is gentleness. What is boldness? Again the same, when others are the persons for whom we contend. What forwardness? When it is in our own cause that we are willing to fight. So that magnanimity and boldness go together, as also (mere) forwardness and (mere) cowardice. For he that (does not) resent on his own behalf,hyperlink will hardly but resent on behalf of others: and he that does not stand up for his own cause, will hardly fail to stand up for others. For when our habitual disposition is pure from passion, it admits virtue also. Just as a body when free from fever admits strength, so the soul, unless it be corrupted by the passions, admits strength. It betokens great strength, this gentleness; it needs a generous and a gallant soul, and one of exceeding loftiness, this gentleness. Or, think you, is it a small thing to suffer ill, and not be exasperated? Indeed one would not err if in speaking of the disposition to stand up for our neighbors, one should call it the spirit of manly courage. For he that has had the strength to be able to overcome so strong a passion (as this of selfishness), will have the strength to dare the attack on another. For instance, these are two passions, cowardice and anger: if thou have overcome anger, it is very plain that thou overcomest cowardice also: but thou gettest the mastery over anger, by being gentle: therefore (do so) with cowardice also, and thou wilt be manly. Again, if thou hast not got the better of anger, thou art become forward and pugnacious; but not having got the better of this, neither canst thou get the better of fear; consequently, thou wilt be a coward too: and the case is the same as with the body; if it be weak, it is quickly overcome both by cold and heat: for such is the ill temperament, but the good temperament is able to stand all (changes). Again, greatness of soul is a virtue, and hard by it stands prodigality: economy is a virtue, the being a good manager; hard by it stands parsimony and meanness. Come, let us again collate and compare the virtues (with their vices). Well, then, the prodigal person is not to be called great-minded. How should he? The man who is overcome by numberless passions, how should he be great of soul? For this is not despising money; it is only the being ordered about by other passions: for just as a man, if he were at the beck and bidding of robbers to obey their orders, could not be free (so it is here). His large spending does not come of his contempt of money, but simply from his not knowing how to dispose of it properly: else, were it possible both to keep it and to lay it out on his pleasure, this is what he would like. But he that spends his money on fit objects, this is the man of high soul: for it is truly a high soul, that which is not in slavery to passion, which accounts money to be nothing. Again, economy is a good thing: for thus that will be the best manager, who spends in a proper manner, and not at random without management. But parsimony is not the same thing with this. For the formerhyperlink indeed, not even when an urgent necessity demands, touches the principal of his money: but the latter will be brother to the former. Wells then, we will put together the man of great soul, and the prudent economist, as also the prodigal and the mean man: for both of these are thus affected from littleness of soul, as those others are (from the opposite). Let us not then call him high-souled, who simply spends, but him who spends aright: nor let us call the economical manager mean and parsimonious, but him who is unseasonably sparing of his money.

What a quantity of wealth that rich man spent, "who was clothed in purple and fine linen?" (Luke xvi. 19.) But he was not high-souled: for his soul was possessed by an unmerciful disposition and by numberless lusts: how then should it be great? Abraham had a great soul, spending as he did for the reception of his guests, killing the calf, and, where need was, not only not sparing his property, but not even his life. If then we see a person having his sumptuous table, having his harlots and his parasites, let us not call him a man of a great mind, but a man of an exceedingly little mind. For see how many passions he is enslaved and subject to-gluttony, inordinate pleasure, flattery: but him who is possessed by so many, and cannot even escape one of them, how can any one call magnanimous? Nay, then most of all let us call him little-minded, when he spends the most: for the more he spends, the more does he show the tyranny of those passions: for had they not excessively got the mastery over him, be would not have spent to excess. Again, if we see a person, giving nothing to such people as these, but feeding the poor, and succoring those in need, himself keeping a mean table-him let us call an exceedingly high-souled man: for it is truly a mark of a great soul, to despise one's own comfort, but to care for that of others. For tell me, if you should see a person despising all tyrants, and holding their commands of no account, but rescuing from their tyranny those who are oppressed and evil entreated; would you not think this a great man? So let us account of the man in this case also. The passions are the tyrant: if then we despise them, we shall be great: but if we rescue others also from them, we shall be far greater, as being sufficient not only for ourselves, but for others also. But if any one, at a tyrant's bidding, beat some other of his subjects, is this greatness of soul? No, indeed: but the extreme of slavery, in proportion as he is great. And now also there is set before usprokeitai) a soul that is a noble one and a free: but this the prodigal has ordered to be beaten by his passions: the man then that beats himself, shall we call high-souled? By no means. Well then * *, but let us see what is greatness of soul, and what prodigality; what is economy, and what meanness; what is gentleness, and (what) dulness and cowardice; what boldness, and what forwardness: that having distinguished these things from each other, we may be enabled to pass (this life) well-pleasing to the Lord, and to attain unto the good things promised, through the grace and mercy of our Lord Jesus Christ, to Whom be the glory for ever and ever. Amen.



Footnotes



1 This Homily is wanting in C. The mod. text swarms with interpolations.

2 kai en toutw, viz. in saying "I am a Pharisee," kai en tw meta tauta, i. e. "Of the hope of resurrection," etc. Mod. text "but is also permitted to contribute somewhat of himself, which also he does and kai en t., kai en tw m. t. both on this occasion and on that which followed (?) he pleads for himself, wishing," etc.

3 Mod text "Either because spirit and angel is one or because the term amfotera is taken not only of two but of three." (This is taken from Ammonius in the Catena. The innovator adds): "the writer therefore uses it kataxrhstikwj, and not according to strict propriety."

4 The last clause in the Vulgate text, mh qeomaxwmen, is unknown to St. Chrys., being in fact quite a modern addition. Chrys. interprets it as an aposiopesis-viz. poion egklhma; St. Isidore of Pelusium in the Cat. to gar ei h esti: tout' estin, h pn. elalhsen autw h aggeloj. Ammonius ibid. "Either the sentence is left incomplete, viz. but whether a spirit or an angel has spoken to him ...is not certain: or, it is to be spoken as on the part of the Pharisees, Eide (5) pn. k. t. l. that is, Behold, he is manifestly asserting the resurrection, taught (kathxhqeij) either by the Holy Ghost or by an angel the doctrine of the resurrection." Mod. text using the latter: "Where is the crime, if an angel has spoken to him, if a spirit, and taught (kathxhqeij) by him, he thus teaches the doctrine of the resurrection?" (and then, adopting the modern addition mh qeom.), "then let us not stand off from him, lest warring with him, we be found also fighting against God."

5 The Pharisees were uniformly more favorably inclined to Christianity than the rival sect of the Sadducees. The latter, as disbelieving in the resurrection and the spirit-world, would be especially prejudiced against a system which made these tenets so central. The Pharisees, on the other hand, agreed on these points with Christianity. It is evident that in his defence here before the Sanhedrin Paul wishes to conciliate the Pharasaic party so far as can be done by emphasizing his own agreement with them respecting the resurrection. They, as believers in this doctrine, would have less prejudice against Paul's teaching concerning Christ's resurrection. In asserting his Pharasaic ancestry, Paul wishes to establish a point of connection with them and thus gain a foothold for the defence of his central truth of Christ's resurrection, which justifies him in being His disciple and servant.-G. B. S.

6 To this question mod. text interpolates for answer from Ammonius in the Catena, "that is, they declared themselves to be out of the pale of the faith to Godward, if they should not do that which was determined against Paul."

7 Kai acion ekplaghnai ton Paulon: (A, and Cat. omit this) ti dh touto\ ouk eqorubhqh, oude eipe. Here mod. text rightly transposes ti dh touto.

8 Mod. text "And with reason the tribune does this (i. e. sends Paul away): for of course he did not wish either to gratify (xarisasqai) or to assent." But the meaning is: "If he had not been informed of their plot, he would have been embarrassed by the request, not liking to refuse, nor yet to grant it."

9 ei gar mh outw. Cat. outoj: "but for this man (the tribune.)"

10 Mod. text omits alla kai allhj pollhj: ora pwj.



Homily XLIX.hyperlink

ACTS. XXIII. 6-8.-"But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both."

Again he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a Pharisee:"hyperlink both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. "Of the hope and resurrection of the dead I am called in question." For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself. "But the Pharisees," it says, "confess both." And yet there are three things: how then does he say both? "Spirit and Angel" is put as one.hyperlink When he is on their side, then they plead for him. "And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but"what) "if a spirit has spoken to him, or an angel?"hyperlink hyperlink (v. 9.) Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him. "And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle." (v. 10.) The tribune is afraid of his being pulled in pieces, now that he has said that he is a Roman: and the matter was not without danger. Do you observe that Paul had a right to profess himself a Roman? Else, neither would (the tribune) have been afraid now. So it remains that the soldiers must bear him off by force. But when the wretches saw all to be without avail, they take the whole matter into their own hands, as they would fain have done before, but were prevented: and their wickedness stops nowhere, though it received so many checks: and yet how many things were providentially ordered, on purpose that they might settle down from their rage, and learn those things through which they might possibly recover themselves! But none the less do they set upon him. Sufficient for proof of his innocence was even this, that the man was saved when at the point to be pulled in pieces, and that with these so great dangers about him, he escaped them all. "And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy." (v. 11-13.) "They bound themselves under a curse," it says. See how vehement and revengeful they are in their malice l What means, "bound under a curse?"hyperlink Why then those men are accused forever, seeing they did not kill Paul. And forty together. For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it. And they admit the rulers also as accomplices. "And they came to the chief priests and elders, and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the tribune that he bring him down unto you to-morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he hath a certain thing to tell him. So he took him, and brought him to the tribune, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. Then the tribune took him by the hand, anti went with him aside privately, and asked him, What is that thou hast to tell me? And he said, the Jews have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, as though they would enquire somewhat of him more perfectly. But do not thou yield unto them for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. So the tribune then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me." (v. 14-22). Again he is saved by man's forethought. And observe: Paul lets no man learn this, not even the centurion, that the matter might not become known. And the centurion having come, reported to the tribune. And it is well done of the tribune also, that he bids him keep it secret, that it might not become known: moreover he gives his orders to the centurions only, at the time when the thing was to be done: and so Paul is sent into Caesarea, that there too he might discourse in a greater theatre and before a more splendid audience: that so the Jews may not be able to say, "If we had seen Paul, we would have believed-if we had heard him teaching." Therefore this excuse too is cut off from them. "And the Lord," it said, "stood by him, and said, Be of good cheer: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." (Yet) even after He has appeared to him, He again suffers him to be saved by man's means. And one may well be astonished at Paul;hyperlink he was not taken aback, neither said, "Why, what is this? Have I then been deceived by Christ?" but he believed: yet, because he believed, he did not therefore sleep: no; what was in his own power by means of human wisdom, he did not abandon. "Bound themselves by a curse:" it was a kind of necessity that those men fastened on themselves by the curse. "That they would neither eat nor drink." Behold fasting the mother of murder! Just as Herod imposed on himself that necessity by his oath, so also do these. For such are the devil's (ways): under the pretext forsooth of piety he sets his traps. "And they came to the chief priests," etc. And yet they ought to have come (to the tribune), ought to have laid a charge, and assembled a court of justice: for these are not the doings for priests, but for captains of banditti, these are not the doings for rulers, but for ruffians. They endeavor also to corrupt the ruler: but it was providentially ordered, to the intent that he also should learn of their plot. For not (only) by their having nothing to say, but also by their secret attempt, they convicted themselves that they were naught. It is likely too that after (Paul was gone) the chief priests came to (the tribune) making their request, and were put to shame. Forhyperlink of course he would not have liked either to deny or to grant their request. How came he to believe (the young man's tale)? He did so in consequence of what had already taken place; because it was likely they would do this also. And observe their wickedness: they as good as laid a necessity on the chief priests also: for if they undertook so great a thing themselves, and engaged themselves in the whole risk, much more ought those to do thus much. Do you observe, how Paul is held innocent by those that are without, as was also Christ by Pilate? See their malice brought to naught: they delivered him up, to kill and condemn him: but the result is just the contrary; he is both saved, and held innocent. For had it not been so,hyperlink he would have been pulled in pieces: had it not been so, he would have perished, he would have been condemned. And not only does (the tribune) rescue him from the rush (made upon him), but also from much otherhyperlink (violence): see how he becomes a minister to him, insomuch that without risk he is carried off safe with so large a force. "And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Fare ye well." (v. 23-30). See how the letter speaks for him as a defence-for it says, "I found nothing worthy of death," but as accusation against them (rather) than against him. "About to have been killed of them:" so set upon his death were they. First, "I came with the army, and rescued him:" then also "I brought him down unto them:" and not even so did they find anything to lay to his charge: and when they ought to have been stricken with fear and shame for the former act, they again attempt to kill him, insomuch that again his cause became all the more clear. "And his accusers," he says, "I have sent unto thee:" that at the tribunal where these things are more strictly examined, he may be proved guiltless.

(Recapitulation.) Let us look then to what has been said above. "I," he says, "am a Pharisee:" then, that he may not seem to pay court, he adds, "Of the hope and resurrection of the dead it is, that I am called in question." (v. 6.) From this charge and calumny he commends himself. "For the Sadducees indeed," etc. The Sadducees have no knowledge of anything incorporeal, perhaps not even God; so gross (paxeij) are they: whence neither do they choose to believe that there is a Resurrection. "And the scribes," etc. Look; the tribune also hears that the Pharisees have acquitted him of the charges, and have given sentence (mss. and Edd. eyhfisato, "he gave sentence") in his favor, and with greater confidence carries him off by force. Moreover all that was spoken (by Paul) was full of right-mindedness (filosofiaj). "And the night following the Lord stood by him," etc. See what strong consolation! First he praises him, "As thou hast testified to My cause in Jerusalem;" then He does not leave him to be afraid for the uncertain issue of his journey to Rome: for thither also, He saith, thou shalt not depart alone (monoj), Cat. and Edd. monon), but thou shalt also have all this boldness of speech. Hereby it was made manifest, not (only) that he should be saved, but that (he should be so) in order to great crowns in the great city. But why did He not appear to him before he fell into the danger? Because it is evermore in the afflictions that God comforts us; for He appears more wished-for, while even in the dangers He exercises and trains us. Besides, he was then at ease, when free from bonds; but now great perils were awaiting him. "We have bound ourselves," they say, "under a curse, that we will not eat nor drink." (v. 14.) What is all this zeal? "That he may bring him down," it says, "unto you, as though ye would enquire into his case more perfectly." (v. 15.) Has he not twice made a speech unto you? has he not said that he is a Pharisee? What (would ye have) over and above this? So reckless were they and afraid of nothing, not tribunals, not laws: such their hardihood which shrunk from nothing. They both declare their purpose, and announce the way of carrying it into effect. "Paul's sister's son heard of it." (v. 16.) This was of God's providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God's doing: and casting all upon Him, so he acquits himself (from further concern about it:) "having called one of the centurions," etc. (v. 17.) He told of the plot, he was believed; he is saved. If he was acquitted of the charge, why did (the tribune) send the accusers? That the enquiry might be more strict: that the man might be the more entirely cleared.

Such are God's ways of ordering: the very things by which we are hurt, by these same are we benefited. Thus it was with Joseph: his mistress sought to ruin him: and she seemed indeed to be contriving his ruin, but by her contriving she placed him in a state of safety: for the house where that wild beast (of a woman) was kept was a den in comparison with which the prison was gentle. (Gen. xxxix. 1-20.) For while he was there, although he was looked up to and courted, he was in constant fear, test his mistress should set upon him, and worse than any prison was the fear that lay upon him: but after the accusation he was in security and peace, well rid of that beast, of her lewdness and her machinations for his destruction: for it was better for him to keep company with human creatures in miserable plight, than with a maddened misstress. Here he comforted himself, that for chastity's sake he had fallen into it: there he had been in dread, lest he should receive a death-blow to his soul: for nothing in the world is more annoying than a woman in love can be to a young man who will not (meet her advances): nothing more detestable (than a woman in such case), nothing more fell: all the bonds in the world are light to this. So that the fact was not that he got into prison, but that he got out of prison. She made his master his foe, but she made God his friend: brought him into closer relation to Him Who is indeed the true Master; she cast him out of his stewardship in the family, but made him a familiar friend to that Master. Again, his brethren sold him (Gen. xxxvii. 18); but they freed him from having enemies dwelling in the same house with him, from envy and much ill will, and from daily machinations for his ruin: they placed him far aloof from them that hated him. For what can be worse than this, to be compelled to dwell in the same house with brethren that envy one; to be an object of suspicion, to be a mark for evil designs? So that while they and she were severally seeking to compass their own ends, far other were the mighty consequences working out by the Providence of God for that just man. When he was in honor, then was he in danger; when he was in dishonor, then was he in safety. The eunuchs did not remember him, and right well it was that they did not, that the occasion of his deliverance might be more glorious: that the whole might be ascribed, not to man's favor, but to God's Providence (Gen. xl. 23): that at the right moment, Pharaoh, reduced to need, might bring him out; that not as conferring but as receiving a benefit, the king might release him from the prison. (ib. xli. 40.) It behooved to be no servile gift, but that the king should be reduced to a necessity of doing this: it behooved that it should be made manifest what wisdom was in him. Therefore it is that the eunuch forgets him, that Egypt might not forget him, that the king might not be ignorant of him. Had he been delivered at that time, it is likely he would have desired to depart to his own country: therefore he is kept back by numberless constraints, first by subjection to a master, secondly by being in prison, thirdly by being over the kingdom, to the end that all this might be brought about by the Providence of God. Like a spirited steed that is eager to bound off to his fellows, did God keep him back there, for causes full of glory. For that he longed to see his father, and free him from his distress, is evident from his calling him thither. (Gen. xlv. 9.)

Shall we look at other instances of evil designing, how they turn out to our good, not only by having their reward, but also by their working at the very time precisely what is for our good? This (Joseph's) uncle (Esau) had ill designs against his father (Jacob), and drove him out of his native land: what then? (Gen. xxvii. 41.) He too set him (thereby) aloof from the danger; for he too got (thereby) to be in safety. He made him a wiser and a better man (filosofwteron); he was the means of his having that dream (Gen. xxviii. 12.) But, you will say, he was a slave in a foreign land? Yes, but he arrives among his own kindred, and receives a bride, and appears worthy to his father-in-law. (ib. xxix. 23.) But he too cheated him? Yes, but this also turned out to his good, that he might be the father of many children. But it was in his mind to design evil against him? True, but even this was for his good, that he might thereupon return to his own country; for if he had been in good circumstances, he would not have so longed for home. But he defrauded him of his hire? Aye, but he got more by the means. (ib. xxxi. 7.) Thus, in every point of these men's history, the more people designed their hurt, the more their affairs flourished. If (Jacob) had not received the elder daughter, he would not soon have been the. father of so many children; he would have dragged out a long period in childlessness, he would have mourned as his wife did. For she indeed had reason to mourn, as not having become a mother (ib. xxx. 1, 2.); but he had his consolation: whence also he gives her a repulse. Again, had not (Laban) defrauded him of his hire, he would not have longed to see his own country; the higher points (filosofia) of the man's character would not have come to light, (his wives) would not have become more closely attached to him. For see what they say: "With devouring hath he devoured us and our money." (Gen. xxxi. 15.) So that this became the means of riveting their love to him. After this he had in them not merely wives, but (devoted) slaves; he was beloved by them: a thing that no possession can equal: for nothing, nothing whatever, is more precious than to be thus loved by a wife and to love her. "And a wife," Scripture says, "that agrees with her husband." (Ecclus. xxv. 1) "A man and a wife that agree together." E.V.) One thing this, as the Wise Man puts it, of the things for which a man is to be counted happy; for where this is, there all wealth, all prosperity abounds: as also, where it is not, there all besides profits nothing, but all goes wrong, all is mere unpleasantness and confusion. Then let us seek this before all things. He that seeks money, seeks not this. Let us seek those things which can remain fixed. Let us not seek a wife from among the rich, lest the excess of wealth on her side produce arrogance, lest that arrogance be the means of marring all. See you not what God did? how He put the woman in subjection? (Gen. iii. 16.) Why art thou ungrateful, why without perception? The very benefit God has given thee by nature, do not thou mar the help it was meant to be. So that it is not for her wealth that we ought to seek a wife: it is that we may receive a partner of our life, for the appointed order of the procreation of children. It was not that she should bring money, that God gave the woman; it was that she might be an helpmate. But she that brings money, becomes, instead of a wife, a setter up of her own will (epibouloj), a mistress-it may be a wild beast instead of a wife-while she thinks she has a right to give herself airs upon her wealth. Nothing more shameful than a man who lays himself out to get riches in this way. If wealth itself is full of temptations, what shall we say to wealth so gotten? For you must not look to this, that one or another as a rare and unusual case, and contrary to the reason of the thing, has succeeded: as neither ought we in other matters to fix our regards upon the good which people may enjoy, or their chance successes, out of the common course: but let us look to the reason of the thing as it is in itself, and see whether this thing be not fraught with endless annoyance. Not only you bring yourself into a disreputable position; you also disgrace your children by leaving them poor, if it chance that you depart this life before the wife: and you give her incomparably more occasions for connecting herself with a second bridegroom. Or do you not see that many women make this the excuse for a second marriage-that they may not be despised; that they want to have some man to take the management of their property? Then let us not bring about so great evils for the sake of money; but let us dismiss all (such aims), and seek a beautiful soul, that we may also succeed in obtaining love. This is the exceeding wealth, this the great treasure, this the endless good things: whereunto may we all attain by the grace and loving kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.



Footnotes



1 tou dhmou thn orgmhj. 'Epei oun thj polewj auton ecebalon, tote afistantai. So Edd. and our mss. but Cat. simply thn orghn. The next sentence, if referred affirmatively to the Jews, would be untrue, for in fact the Jews ouk apesthsan. Possibly the scribes took it to refer to the soldiers: but this is very unsatisfactory. To make sense, it must be read interrogatively: "Well then, at any rate that now, they have got him out of the city, they desist from further attempts? By no means; and in fact the precautions taken for his safety show what was the tribune's view of the matter, both that Paul was innocent and that they were set on murdering him." We read afistantai thj ormhj.

2 It has been necessary to rearrange the texts, and also to transpose the parts mark a, b.-Kai mhn umeij, fhsi touto pepoihkate. The fhsi here is hypothetical: "Tertullus wishes to arraign Paul as a seditious person. And yet, Felix might say, it is ye Jews that have been the movers of sedition: in these words ye describe yourselves."-Mod. text "v. 2, 3, 4. And yet ye have done this: then what need of an orator? See how this man, also from the very outset wishes to deliver him up as a revolutionary and seditious person, and with his praises preoccupies the judge. Then as having much to say, he passes it by, and only says this, But that I be not further tedious unto thee."

3 So much was sedition to their taste, they would have been the last to arraign him for that; on the contrary etc.-But Mod. text wj lumewna loipon kai koinon exqron tou eqnouj diaballousi.

4 The bracketed passage in vv. 6-8 om. in A. B. G. H. )

5 Hence it appears that Chrys. read onta se krithn dikaion in v. 10, though the old text in the citation omits the epithet. Cat. retains it.-See p. 299, note 2.

6 As Felix had been many years a judge, he was conversant enough with the habits of the Jews to be aware that the Pentecost which brought Paul to Jerusalem was but twelve days past: so that there had not been time to raise a commotion. Mod. text. "And what did this contribute to the proof? A great point: for he shows that Felix himself knew that Paul had done nothing of all that he was accused of. But if he had ever raised an insurrection, Felix would have known it, being judge, and such an affair would not have scaped his notice."-Below, dia touto entauqa auton elkei, we suppose auton to be Felix: Mod. text substitutes enteuqen afelkwn, referring it to the accuser. The meaning is obscure. but it seems to be, "draws the attention of his judge to this point," viz., of his having come up to worship, and therefore endiatribei toutw tw dikaiw lays the stress upon this point, of Felix being a just judge. Perhaps, however, the true reading here is tw dekaduo, "of its being not more than twelve days."

7 #Airesij in v. 14 has the same meaning as in v. 5. The meaning is therefore obscured by rendering it (as A. V.) in the former verse by "sect" and in the latter by "heresy." It is party or sect in both cases, used as a term of reproach. Paul's accusers considered him a member of a sect which they contemptuously called the Nazarenes. In his defence he takes up their own word.-G. B. S.

8 Eita kai ekballei autwn to proswpon, rejects their person, repudiates their pretension. They had said, "We found him:" he answers, "There found me, in a condition as far as possible from that of a mover of sedition-not they, `but certain of the Jews from Asia.

0' In the Recapitulation, he says, kalwj de oude tonto ekballei referring to v. 21. Hence one might conjecture here, eita ouk ekb., to be placed after v. 20; but see p. 299, note 3.-Mod. text ekb. a. t. pr. legwn adioristwj, 'En oij euron me tinej twn k. t. l. "Saying indefinitely, `In which there found me,

0' (and then adding), `certain of the Jews from Asia.

0'"

9 Vv. 5 and 6 had contained the three charges preferred by Tertullus, viz.: sedition, sectarianism and profanation of the temple. Paul was charged with creating disturbances among the Jews (5). To this he replies (11, 12), that the charge is not sustained by facts; he worshipped in the temple, but neither there, nor in the synagogues, nor in the city, did he create a disturbance or gather a crowd. To the second charge that he is a ringleader of the sect of the Nazarenes (5), Paul replies by conceding that he worships the God of his fathers after a way which they call a sect, but he denies that this fact involves rejection or contempt of the law or the prophets (14). To the third charge that he had attempted to profane the Temple (6), he replies by alleging that he had, on the contrary, brought offerings to the Temple service and that he had there peaceably taken part in the religious rites of the Nazarites (17, 18). He concludes by insisting that his whole offence consists in having stoutly maintained the doctrine of the resurrection of the dead.-G. B. S.

10 Old text tauta gar eikotwj peri ekeinou legetai, para de toutou ...We read para ekeinou in the sense, "All that is to be said on those points comes from Lysias: from Paul, not a word." Mod. text tauta gar par ekeinwn legetai genesqai: "these things are said to have been done by those."

11 Here old text has the reading en aij, above it was en oij.- Here the first Redactor has confused the matter, in consequence of his supposing that at the mention of Tertullus (d) Chrys. must have gone into the Recapitulation. Hence he places (c) the formula all' idwmen k. t. l. immediately before this. Accordingly to (d) as being comment on v. 4, he joins (e), and then supposing the epieikeiaj of (f) to refer to epieikeia v. 4, he places this next. The part (b) he keeps in its place, viz. before the Recapitulation: there remained (a), and this he prefixes to b, though its contents clearly show that it belongs to the Recapitulation of v. 31.

12 ta men ekeinou, evidently the tribune, but Ben. quoe Paulum quidem spectabant.-They made the most of what the tribune had done, of their own violence they make as little as possible.

13 See above, p. 197, note 3. The principal authorities for the dikaion are Laud's Cod. Gr. and Cat. of Acts.

14 kalwj de (B.) oude touto ekballei. i. e. but while he does well to challenge the parties who found him viz. the Jews from Asia, he does well also that he does not cast out or repudiate this particular which he goes on to mention-viz. his exclamation before the Sanhedrim. This may consist with what was said above, ekballei autwn to proswpon: (see p. 297, note 1) viz. though he does this, and deprives them of the credit they took to themselves, for it was not that they found him; and as to his behavior in the temple, he will not admit their testimony, for they were not present: yet even these he challenges to testify to that of which they were cognizant.-Mod. text "from Asia, saying, Who ought to accuse me before thee, if they had aught against me. So confident was he to be clear as to the matters of which he was accused, that he even challenges them. But not only those from Asia, nay, those also from Jerusalem."

15 Mod. text adds, "by saying, 'Ekekraca: as much as to say, They have it not," etc. But their violence was shown not by his crying out, but by the fact that they had nothing more against him than this exclamation.

16 Old text ara an hqelhsate outw filosofein dunasqai-; Mod. text ara an outw filosofein dunhsqe-; and so Ben. against grammar and the sense. Savile and Ed. Par. Ben. 2, ara an eqelhshte, . .... dunasqe; But our mss. give it as above: and Savile's reading does not suit the sense: which is, "Would not you have wished-? Well, then, so would he."-Below, wsper oun ekeinoj ouk (B., ekeinoij and om. ouk) apo ecqraj tosouton, oson apo asqeneiaj, touto upomenei: outw kai hmeij ouk apo thj fusewj twn ubrewn kinoumeqa, oson af' hmwn autwn. The scribes have made nonsense of the passage, and the Edd. retain it. If for upomenei we read upomene, this will answer to episxej in the preceding sentence: to touto we supply pasxei: so we read, wsper oun ekeinoi. outw kai outoj ouk apo e oson apo asq touto pasxei: upomene. kai hmeij etc.

17 b.c. ina eidwj ekeino (mod. text ekeinoj) touto (we read toutw) katastellhtai. Here, as often, ekeino refers to the other world, touto to this life: "knowing what will come of it there, (i. e. the coals of fire) he may," etc.

18 kai mh ...Mod text kai mhn ..."And yet thou art," etc.