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Homily 32
Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.
English translation and editorial credits: Sir George Prevost, M. B. Riddle.
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ἐσκυλμνοι, vexati, the reading of the Vulgate, and of most mss. and Fathers: adopted by Griesbach into the text. [The R.V. renders this “distressed.”]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-13 · Original source
“When He saw,” it is said, “the multitudes, He was moved with compassion on them, because they were troubled,and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.”
[R.V., “Thaddæus.” The longer reading arose quite early. Tischendorf accepts “Lebbæus,” though it is not strongly supported, mainly because Mark has “Thaddæus.”—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-24 · Original source
Next, “James the son of Alphæus.” For there was, as I have already said, the son of Zebedee also. Then after having mentioned “Lebbæus, whose surname was Thaddæus,”and “Simon” Zelotes, whom he calls also “the Canaanite,” he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, “the unholy, the all unholy one,” but hath named him from his city, “Judas Iscariot.” Because there was also another Judas, “Lebbæus, whose surname was Thaddæus,” who, Luke saith, was the brother of James, saying, “Judas the brother of James.” Therefore to distinguish him from this man, it saith, “Judas Iscariot, who also betrayed Him.” And he is not ashamed to say, “who also betrayed Him.” So far were they from ever disguising aught even of
See Bingham 13, 10, 8, quoting St. Chrys. Hom. in eos qui primum Pascha jejunant, P. vi. 383. Sav. “There is nothing like peace and harmony. Therefore our Father (the Bishop) mounts not up to this throne, until he have invoked peace upon you all: nor when he stands up, doth he begin his instruction to you, until he have given peace to all; and the priests, when about to consecrate, first make this prayer for you, and so begin the blessing: and the deacon also, when he bids you pray, joins this with the rest as matter of your prayer, that you should ask for the angel of peace, and that all the things set before you should be for your peace: also in dismissing you from this assembly, this is what he implores for you, saying, ‘Depart in peace.’ And in a word, we may not say or do any thing without this peace.” See also Bingham, 14, 4, 6; 4, 14; 15, 3, 1, 2; and the authors quoted by him, especially St. Chrysostom in various places: from which it is evident that “the table” here means the holy table, and that his argument is, “We should receive our brethren’s salutations as home and elsewhere with a brotherly mind, that we may be fit to impart to him the kiss of peace in the holy mysteries: the one is a type of, and a preparation for, the other: as was the salutation here enjoined to the apostles. Especially ought we to be ready and attentive at the many salutations which the ministers offer to us in the earlier part of the service, that we may lose none of the benefit of that mysterious salutation which we know will come in the end and most awful part of it.”
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-55 · Original source
This peace Christ also declared to be great, when He said, “Peace I leave with you, my peace I give unto you.” And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. And this which we speak of is a type of that. And you should receive it with all alacrity, in heartbefore the actual communion. For if not to impart it after the communionbe disgusting, how much more disgusting to repel from you him that pronounces it!
i.e., to refuse the kiss of peace, which was always a part of the altar service.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-58 · Original source
This peace Christ also declared to be great, when He said, “Peace I leave with you, my peace I give unto you.” And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. And this which we speak of is a type of that. And you should receive it with all alacrity, in heartbefore the actual communion. For if not to impart it after the communionbe disgusting, how much more disgusting to repel from you him that pronounces it!
See St. Chrys. on Coloss. Hom. III. (as quoted by Mr. Field). “When the bishop enters the church, immediately he says, ‘Peace be to all;’ when he exhorts, ‘Peace to all;’ when he consecrates, ‘Peace to all,’ when he enjoins the salutation, ‘Peace to all;’ when the sacrifice is ended, ‘Peace to all;’ and at intervals again, ‘Grace to you and Peace.’”
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-65 · Original source
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the “three thousand,”bear witness, and the “five thousand,”who had but one home, one table, one soul; for “the multitude of them that believed,” we read, “were of one heart and of one soul.” But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, “Peace be unto you,”and ye say, “And with thy spirit,” say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here thou sayest, “Peace also to thy spirit,” out of doors thou art mine enemy, spitting at and calumniating me, and secretly aspersing me with innumerable reproaches; what manner of peace is this?
[R.V., “authority over.”]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-19 · Original source
“And when He had called unto Him,” it saith, “His twelve disciples, He gave them power againstunclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease.”
See Exod. iv. 10–14; Jerem. i. 6.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-34 · Original source
And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old;but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.
[ἀξιοπστου, worthy of the confidence of those to whom they preached.—R.]
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-35 · Original source
After this, to make them trustworthy, He saith,
κατρθωμα; nearly answering, perhaps, both here and in other places, to meritum.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-37 · Original source
See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, “Freely ye have received, freely give;” and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work,and they be lifted up by the signs that were wrought, He saith, “freely ye have received.” “Ye bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them.”
i.e., than the common tables in your own houses.
Editorial footnote · Homilies on the Gospel of Matthew, Homily 32, editorial note cite_note-60 · Original source
baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other,and this candlestick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oilin faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it hath not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.