The Samaritans had received the Spirit, not the Gifts. 253 16-19. For as yet He was fallen upon none of them: only they Acts were baptized in the name of the Lord Jesus. Then laid VIII. they their hands on them, and they received the Holy Ghost. v. 16.17. For, to shew that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this. And when v.18.19. Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 'The' persecution,' say you, 'gained strength.' True, but at that very time to men possessed before (by a hostile power) it brought deliverance. For it planted the miracles, like a strong-hold, in the heart of the enemies' country.Not even the death of Stephen quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the greater became the discipleship. And there was joy. And yet there had been great lamentation: true; but mark again the good. Of a long time was the malady, but this man brought them deliverance. And how came he to baptize Simon also ? Just as Christ chose Judas. And beholding the signs which he did, forasmuch as the others did not receive the (power of working) signs, he durst not ask for it.-How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the sabbath-day) Numb. was put to death as a warning to others, and in no other 15, 32. 1 The modern text E. F. D. Edd. "But although the persecution then most gained strength, nevertheless God again delivered them, ἐπιτείχισας αὐτοῖς τὰ σημεῖα. Stephen's death, how ever, did not quench their rage, nay, increased it rather, wherefore also the teachers, &c. But observe again how good things take their turn with them, and how they are in joy. For there was great joy, it says, in that city. And yet there had also been great lamentation. Thus is God ever wont to do, and to temper things grievous with things joyful, that He may be more held in admiration. But of a long time had this disease been upon Simon; wherefore not even thus is he rid of it." But in the genuine text, (A. B. C. N. Cat. ad vv. 15-17, and 3. 4.) the subject to ἐξείλετο and ἐπετείχισε is not Θεός, but διωγμός: and the persons delivered are not the disciples, but the Samaritans, described as προκατεχόμενοι, viz. under the influence of Simon's sorceries. In the last sentence, the meaning is entirely mistaken: for the νόσημα is the infatuation of the Samaritans, not the wickedness of Simon.-Ἐπετείχισε γὰρ αὐτοῖς τὰ σημεῖα can hardly be rendered without an awkward periphrasis: ἐπιτειχ. τί τινι, a phrase frequently used by St. Chrys., means, to raise up something against a person as an ἐπιτείχισμα, (as Decelea in Attica against the Athenians in the Peloponnesian war:) see Mr. Field's Index to Hom. in Matt. 254 Philip was one of the Seven Deacons. HOMIL. instance did any suffer the same fate. So too on the XVIII. present occasion, Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be [3.] purchased with money. Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honour for the Apostles; or, because he had not this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I take it, this Philip was one of the Seven, the second of them, next to Stephen; but he of the Eunuch one of the Apostles". But observe; those went To impart the Spirit, the Apostles' prerogative. 255 v. 20. So A. B. C. N. Cat. Of the Edd., Savile alone retains this clause, the rest follow the mod. text, which rejects it. And indeed it can hardly be doubted, that St. Chrys. himself would have expunged, or altered this statement, had he revised these Homilies: for in the next Hom. he shews that the Philip of vv. 26 ff. was certainly not the Apostle, but probably one of the seven deacons. The fact seems to be, that having had no occasion until now to discuss this question, he had assumed (as others had done before him) that the Philip of the Eunuch's history was the Apostle of that name: thus in Hom. ad Gen. xxxv. §. 2. (delivered but a few years before,) he takes this for granted. Here, however, he perceives that the Philip who preached at Samaria could not be the Apostle: but at present he is still under the impression, that the person by whom the Eunuch was converted was St. Philip the Apostle, and accordingly speaks as in the text, "This Philip, I take it, was one of the Seven; he of the story of the Eunuch was one of the Apostles." Of course it was impossible on a review of the circumstances to rest in this conclusion; and in the very beginning of the next Homily he tacitly revokes the notion here advanced, and points out how the command, "Arise, and go to the south," must have been addressed to Philip in Samaria (the deacon), and not Philip the Apostle in Jerusalem. (See the note there.) - The early writers frequently confound the Philip of this chapter (the deacon and evangelist, Acts 21, 9.) with the Apostle: Polycrates ap. Eus. H. E. iii. 30. and v. 24. (see Vales. and Heinichen on the for mer passage.) Const. Apol. vi. 7. S. Clem. Alex. Strom. iii. p. 192. Comp. S. his Augustin. Serm. 266. §. 5.-S. Isidore of Pelusium, Ep. 448. in reply to a correspondent who was not satisfied with his statement (Ep. 447.), that "Philip who baptized the Eunuch and catechized Simon was not the Apostle, but one of the Seven," and requested proof from Scripture, (Ἐπειδὴ καὶ μαρτυρίαν ζητεῖς γραφικήν . Ἐπειδὴ πολλῶν ἀποδειξέων ἐρᾷς,) bids him observe, ch. viii. 1. that the Apostles remained at Jerusalem: that Philip the Apostle would have been competent to impart the gift of the Spirit: and further suggests, that Philip the deacon, fleeing from the persecution, was on way through Samaria to Cæsarea his native place, (where we afterwards find him, xxi. 9.) when these events befel, viz. the preaching &c. at Samaria, and the conversion of the Eunuch.-In the next sentence, ἐκεῖνοι (i. e. the Apostles) οὐκ ἐξῄεσαν· ᾠκονομήθη τούτους (i. e. Philip the deacon and others) ἐξελθεῖν· καὶ ἐκείνους (the Apostles) ὑστερῆσαι : "should come after," or rather, "should be lacking, be behindhand, not be forthcoming (at the time):" but Cat. καὶ ἐκείνους ἑτέρως, "and those (the Apostles) otherwise." - The modern text, after "next to Stephen," proceeds thus: "Wherefore also, when baptizing, he did not impart the Spirit to the baptized, for neither had he authority to do so, since the gift belonged only to the Twelve. But observe; those went not forth; it was Providentially ordered that these should go forth, ot καὶ ὑστέρουν τῆς χάριτος διὰ τὸ μήπω λαβεῖν Πν. “Α., who were deficient in the grace because they had not yet received the Holy Ghost. For they received power, &c. Consequently, this was the prerogative of the Apostles." VIII. not forth: it was Providentially ordered that these should Acts go forth and those be lacking, because of the Holy Ghost: 20-24. for they had received power to work miracles, but not also to impart the Spirit to others: this was the prerogative of the Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John"]. And when Simon, it says, saw that through laying on of the Apostles' hands the Holy Ghost was given. He would not have said, And having seen, unless there had been some sensible manifestation. [Then laid they their hands on them, etc.] Just ch. 19,6. as Paul also did, when they spake with tongues. Observe the execrable conduct of Simon. He offered money, with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them. And therefore also Peter says, Thou hast no part nor lot in this matter, for thine heart v. 21. is not right before God, [because thou hast thought, etc.] Once more, he brings to light what was in the thoughts, because Simon thought to escape detection. Repent there- v.22-24. fore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. If perchance it may be forgiven thee. Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophets also, to denounce absolutely, and not to say, 1 ἀπαγο'Howbeit, if thou do this, thy sin shall be forgiven, but ρεύειν. that in any wise the punishment shall take effect. (a) [Therefore they that were scattered abroad, went – Καὶ ὅρα τοὺς κορυφαίους, οὐκ ἄλλους τινὰς ἀλλὰ Πέτρον. Β.C. D. F. N. Cat. but A. adds, seemingly from a marginal gloss, καὶ ̓Ιωάννην μὴν, “ and John, however." E. (Edd.) ὅθεν καὶ τοὺς κορ. οὐκ ἄλλους τινὰς ἔστιν ἰδεῖν τοῦτο ποιοῦντας. "Whence also the leaders, not any others, are to be seen doing this." • Οὐκ ἂν δὲ εἶπεν, Α. Β. D. Ε. οὐκ ἂν δίδοται τότε εἶπεν, C. οὐκ ἂν εἶδεν, Cat. Sav. marg. ἴδεν Ν. Read, οὐκ ἂν “ἰδὼν δὲ” εἶπεν. - Ε. οὐκ ἂν οὕτως εἶπεν. Ρ. Καὶ τοῦτο ἀφοσιώσει (μόνον add. D. F.) ἐποίει, δεὸν κλαῦσαι καὶ πενθῆσαι. Cat. ἀφοσιωμένως, 1. ἀφοσιουμένως, " as a mere formal ceremony ominis causa." 256 True miracles shewn by contrast with magic. HOMIL. everywhere, preaching the word. But I would have XVIII. thee admire how even in a season of calamity they Recapitulation. neglected not the preaching. [Hearing and seeing the v.4-6. miracles which he did.] Just as in the case of Moses v. 7. 24. v. 11. by contrast (with the magicians) the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. (b) For unclean spirits came out of many that were possessed with them: for this was a manifest miracle:-not as the magicians did: for the other (Simon), it is likely, bound (men with spells):-and many, it says, that were palsied and lame were healed. There was no deceit here: for it needed but that they should walk v. 10. and work. And to him they all gave heed, saying, This (man) is the Power of God And that was fulfilled which Mat. 24, was spoken by Christ, There shall come false Christs and false Prophets in My name. - [And to him they had regard, because that of long time he had bewitched them with sorceries.] (a) And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth. But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. And Simon, it says, being baptized, continued with Philip: not for faith's sake, but in order that he might become such (as he). (b) But why did they not correct him instantly? They were content with his condemning himself. For this too belonged to 'their work of teaching. But when he had not power to resist, v. 12. v. 13. 1 τῆς διδασκαλίας. ৭ What follows, to the end of the Exposition, has by some accident fallen into strange confusion. In the Translation we have endeavoured to restore the proper order. In the first place it should be observed, that the portion beginning Οἱ μὲν διαμαρτυράμενοι, p. 148. D. Ben. and ending at ὅre πρῶτον ἐπίστευσαν, p. 149. A. consisting of about 20 lines, is interchanged with the portion of about 25 lines, beginning Δεὸν οὖν τοῦτον, and ending ἐκεῖ τοῦ ἀποστόλου, 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 οὐκ ἴσχυσεν ἑλεῖν τοὺς ἀποστόλους (ἐξίστατο,) p. 148. B. the former beginning with the exposition of suc v. 4. the second with v. 7. and both ending at v. 24. These, it may be supposed, are two several and cessive 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. This sentence alone seems still to be out of its place. Ἐπειδὴ δὲ ἀντιστῆναι οὐκ ἴσχυσεν κ. τ. λ. might be very fitly inserted in the passage below, ending οὐκ ἴσχ. ἑλεῖν τ. ἀπ. which is otherwise mutilated: see the note there. Simon wished to be greater than Philip. 257 VIII. he plays the hypocrite, just as did the magicians, who said, ACTS This is the finger of God. And indeed that he might not be 16-21. driven away again, therefore he continued with Philip, and v.13.14. did not part from him. [And when the Apostles which were at Jerusalem, etc.] See how many things are brought about by God's Providence through the death of Stephen! (a) But they, it says, having come down, prayed for them v. 15-17. that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost. Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. (b) By degrees it is, that these receive the gift. It was a twofold sign: both the giving to those, and the not giving to this man'. Whereas then this man ought, on the contrary, to have asked to receive the Holy Ghost, he, because he cared not for this, asks power to give It to others. And yet those received not this power to give: but this man wished to be more illustrious than Philip, he being among the disciples! (a) He offered v.18.19. them money. What? had he seen the others doing this? had he seen Philip? Did he imagine they did not know with what mind he came to them? (b) Thy money with. 20. thee to perdition: since thou hast not used it as it ought to be used. These are not words of imprecation, but of chastisement. To thee, he says, be it: (to thee) being such. As if one should say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of God, that thou hast imagined it to be altogether a thing of man? It is not this. (a) Wherefore also Peter well calls the affair a gift: Thou hast thought that the gift of God may be purchased with money. Dost thou observe how on all occasions they are clean from money? For thine heart is not right in the v. 21. sight of God. Dost thou see how he does all of malice? To be simple, however, was the thing needed. (6) For had it been done with simplicity', he would have even welcomed |