[419] What follows, to the end of the Exposition, has by some accident fallen into strange confusion. In the Translation we have endeavored to restore the proper order. In the first place it should be observed, that the portion beginning Hoi men diamarturamenoi, p. 148. D. Ben. and ending at hote proton episteusan, p. 149. A. consisting of about 20 lines, is interchanged with the portion of about 25 lines, beginning Deon oun touton, and ending ekei tou apostolou, p 149, C. These being restored to their proper order, which is evident from the contents of the two portions, we have, to the end of the Recapitulation, two portions, dividing at ouk ischusen helein tous apostolous (existato,) p. 148, B. the former beginning with the exposition of v. 4, the second with v. 7, and both ending at v. 24. These, it may be supposed, are two several and successive expositions. But it will be seen on comparing them, that each in itself is often abrupt and incomplete, and that their parts fit into each other in a way which can hardly be accidental. It may also be remarked, that the length of each is the same; each containing about 46 lines. We have marked the order of the mss. and Edd. by the letters a, b, prefixed to the several parts.
[420] This sentence alone seems still to be out of its place. 'Epeide de antistenai ouk ischusen k. t. l. might be very fitly inserted in the passage below, ending ouk isch. helein t. ap. which is otherwise mutilated: see the note there.
[421] Between this and the following sentence the mss. and Edd. give the exposition of v. 25.
[422] Ei gar meta apheleias egineto, kai kan F.) apedexato (apedexanto C. F.) autou ten prothumian. B. C. F. The preceding sentence from (a) is kai men aphele edei einai. The connection being lost, this passage was not understood, and A. omits it, B. F. N. read asphaleias, and E. D. substitute, "If however he had come (proselthen) as he ought to have come, he would have been received, he would not like a pest have been driven away."
[423] Ora auton miaron onta. The modern text (Edd.) alters the sense: hora pos, kaitoi miaros on, homos. "See how, miscreant though he is, nevertheless, etc."
[424] Simon believed (13) only in an intellectual sense, being impressed with wonder, rather than convinced of sin. So, now, it is fear of calamity and penalty, not repentance, which leads him to ask the apostles to pray for him.--G.B.S.
[425] Theoron autou ta semeia, enomize dunasthai lanthanein; enomize technen einai to pragma; epeide de ouk ischusen idein (Sav. marg. helein) tous apostolous, existato kai proselthen. A. B. C. This, which is the conclusion of (a), is both corrupt and defective. He is enlarging upon the miaria of Simon's conduct, as shown in the preceding hote elenchthe....hote palin elenchthe: comp. the following sentence. It looks as if the sentence epeide de antistenai ouk ischusen k. t. l. must belong to this place. The reading helein t. ap. is probably the true one: hoti he& 128;lo is twice said of Simon. Perhaps the passage may be restored somewhat thus: "Seeing his miracles, he was amazed, and came over." He thought to escape detection, he thought the thing was an art: but when he had not power to resist, he plays the hypocrite, as the magicians did, who said, "This is the finger of God. Having seen the Apostles," (hence the reading idein t. ap.) how by laying on of hands etc.; again he thought it was an art, he thought to purchase it with money: but when he was not able to defeat the Apostles (as it was said above, "he wished to get matter of accusation against them,") again he plays the hypocrite, and says, "Pray ye for me. etc."--Edd. from E. "Seeing signs wrought he was amazed, showing that all was a lie (on his part). It is not said, Proselthen, but, 'Existato. And why did he not do the former at once? He thought to be able, etc. epeide de ouk ischuse lathein t. ap., proselthen."
[426] allos de, kai tupon autois ededokei tote, hote hoi Samareitai episteusan. A. B. D. F. Sav. marg. But C. "to rid them of magic, to put them in mind of the doctrine which they learned from Christ when first they believed:" which reading is adopted by E. and Edd.
[427] The preaching of Philip in Samaria was the first Gentile mission, for the Samaritans were a mixed people and were regarded as heathen by the Jews. An interesting concatenation of events took its rise in the bold preaching of Stephen. On the one side there proceeded from this the increased opposition of the Jewish nation and the sad calamity of the preacher's own death, but on the other there flowed from this opposition and the persecution which was consequent upon it great benefit. The Christians were indeed scattered abroad by ill-treatment, but with them went the gospel message, and the great work of heathen missions dated directly back to the martyrdom of Stephen. Christian history furnishes no more impressive illustration of the saying of Tertullian: "The blood of martyrs is seed."--G.B.S.
[428] In St. Chrysostom's time, little had been done for the conversion and instruction of the peasantry: hence in the latter half of the fourth century paganus came to be as synonymous with "heathen." Even Christian proprietors neglected their duty in this regard, while they improved their properties, and swelled their revenues by great oppression of their tenants and laborers: see Hom. in Matt. xliii., lxi. and at the same time connived at the practice of the old idolatries, for the sake of the dues accruing to them from the temples which still remained. Thus Zeno of Verona, Serm. xv. p. 120, complains: In prædiis vestris fumantia undique sola fana non nostis, quæ, si vera dicenda sunt, dissimulanda subtiliter custoditis. Jus templorum ne quis vobis eripiat, quotidie litigatis. The Christianity which was outwardly professed in the country parts was often for want of Churches and Clergy little more than nominal: and the heathen orator Libanius, in his Oratio pro Templis, addressed to the Emperor Theodosius, perhaps did not greatly exaggerate in the following description: "When you are told, that through this proceeding on your part (viz. the destruction of the Temples and suppression of the sacrifices) many are become Christians, you must not forget to distinguish between show and reality. They are not a whit changed from what they were before: they only say they are so. They resort indeed to public acts of religion, and mingle themselves with the general body of Christians. But when they have a show of praying, they invoke either none or the Gods."--Moreover, the country clergy were often themselves ill-taught and needing instruction. Thus Hom. in Col. (t. xi. p. 392) delivered at Constantinople, Chrys. says: "How much instruction is needed by your brethren in the country, and by their teachers (kai tous ekeinon didaskalous)!" Which perhaps was the result of a law passed a.d. 398, Cod. Theodos. xvi. tit. 2 l. 33 which enacted, that the clergy for the Churches founded on states, or in villages, should be from no other state or village, but that to which the Church pertained: and of these a certain number, at the discretion of the bishop, according to the extent of the village, etc.--On the other hand, Chrys. "on the Statues," Or, xix. t. ii. p. 189 dwells with much delight on the virtues and patriarchal simplicity of the rural clergy in Syria, and the Christian attainments of their people.
[429] ^Osanei gunaika agagon e numphen, e thugatera, te 'Ekkl. houto diakeiso. Before thug., A. B. F. N. insert kai, E. alone dous, and so Edd. Perhaps we may read hosanei numphe, e gun. ag., e dous thug.
[430] "The first-fruits of corn and of grapes, or wine were presented as oblations at the Altar, and the elements for the Holy Eucharist thence taken. See Can. Apost. ii. Cod. Afr. c. 37. Concil. Trull. c. 28. In a Sermon of St. Chrys. on the Ascension, this peculiar usage is mentioned, that a handful of ears of corn in the beginning of harvest was brought to the Church, words of benediction spoken over them, and so the whole field was considered as blessed. Oper ginetai epi ton pedion ton stachuephoron, oligous tis stachuas labon, kai mikron dragma poiesas kai prosenenkon to Theo, dia tou mikrou pasan ten arouran eulogei; houto kai ho Christos k. t. l. (t. ii. 450. C.)" Neander.
[431] dia se. Erasm. propter te, Ben. pro te, but this would be huper sou, as below where this benefit is mentioned, huper tou kektemenou.
[432] aitiai pleonexias. Edd. from E. itamous; ta de entautha pan tounantion. "make them forward and impudent. But here all is just the reverse." Below, hos eikona badizonta tou 'Abr. in the sense above expressed, as if it had been badizousan. E. has eis for hos, "walking after the likeness:" and Sav. marg, eis oikon bad. meta ton 'Abr. "walking into his house after (the manner of) Abraham."
[433] kai rh& 178;psai heauton huption kai meta ten ai& 240;ran ten somatiken kai luchnikois kai heothinois humnois paragenesthai. This passage has perplexed scribes and editors. Ai& 240;ra "a swing, swinging bed, hammock," or, as here, "litter," or rather, "a swinging in such a conveyance: after the swinging motion in his litter, pleasant and healthful for the body." The meaning is: "without fatigue, lying at his ease on his back, he is borne to Church in his litter, and after this wholesome enjoyment for the body, gets good for his soul, in attending at evening and morning prayer. Ben. seipsumque projicere supinum, et post illam corpoream quietem: as if it related to taking rest in his bed, which is inconsistent with the scope of the description. Erasmus, et quiescere "in villa" securum, et habere "deambulationem" servientem corpori, "to sleep securely in his villa,' and to take a walk' which is good for the body." Neander simply, und sich niederzuwerfen, "to prostrate himself," (viz. on entering the Church)--overlooking both huptionand ai& 240;ran som. Of the mss. A., for kai rh& 178;psai k. t. l. substitutes, kai meta trophen som. "and after taking food for the body." C. ex corr. gives heoanfor ai& 240;ran, F. horan, Sav. marg. "horanal. heoan:" both unmeaning: N. oran with two letters erased before it; and B. kai meta ten enaten horan tes somatikes metalabein trophes kai en luchn., "and after the ninth hour to partake of the food for the body, and to attend at evening and morning hymns:" quæ lectio non spernenda videtur,' Ben. On the contrary, it is both needless and unsuitable, for the repast is mentioned afterwards. The "hymns" are the psalmos epiluchnios s. luchnikos, ad incensum lucernæ, which was Psalm cxli. psalmos heothinos, Psalm lxiii. St. Chrysost. in Psalm cxl. and Constit. Apost. ii. 59, viii. 37.
[434] Sumbainei tinas ek geitonon oikein kai epitropous echein. Sav. marg. legein. The meaning is not clearly expressed, but it seems to be this; "It chances that some important personage has an estate in your neighborhood, and occasionally resides there. His overseer informs him of your Church: he sends for your presbyter, invites him to his table, gains from him such information about your village, as he would never have acquired otherwise; for he thinks it beneath him even to call upon you. In this way, however, he learns that yours is a well-ordered village: and should any crime be committed in that part of the country by unknown persons no suspicion even will light upon your people; no troublesome inquisition will be held, no fine or penalty levied on your estate." The v. 1. legein cannot be the true reading, but something of this sort must be supplied: hoi kai legousin auto. It seems also that something is wanting between tinas and ek geit. e.g. tinas ek ton dunatoteron ek geit. oikein. 3 holos ei houto poieis me poieses. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were ou poieseis.
[435] holos ei houto poieis me poieses. Ben. Si omnino id facias, ne facias tamen. Neander, Wenn du so handelst, wirst du nichts thun, as if it were ou poieseis.