|
ACTS V. 34.
"Then stood there up one in the council, a
Pharisee, named Gamaliel, a doctor of the
law, had in reputation among all the people,
and commanded the men to be put forth a little
space."
THIS Gamaliel was Paul's teacher. And
one may well wonder, how, being so
right-minded in his judgment, and withal
learned in the law, he did not yet believe.
But it cannot be that he should have continued
in unbelief to the end. Indeed it appears
plainly from the words he here speaks. He
"commanded," it says, "to put the men forth
a little space [and said unto them.]"
Observe how judiciously he frames his speech,
and how he immediately at the very outset puts
them in fear. And that he may not be suspected
of taking their part, he addresses them as if he
and they were of the same opinion, and does not
use much vehemence, but as speaking to men
intoxicated through passion, he thus expresses
himself: "Ye men of Israel, take heed to
yourselves what ye intend to do as touching these
men." (v. 35.) Do not, he would say,
go to work rashly and in a hurry. "For before
these days rose up Theudas, boasting himself to
be somebody: to whom a number of men, about
four hundred, joined themselves: who was
slain; and all, as many as obeyed him, were
scattered, and brought to naught." (v.
36.) By examples he teaches them prudence;
and, by way of encouragement, mentions last the
man who seduced the greatest number. Now before
he gives the examples, he says, "Take heed to
yourselves;" but when he has cited them, then
he declares his opinion, and says, "Refrain
from these men." For, says he, "there rose
up Judas of Galilee in the days of the taxing,
and drew away much people after him: he also
perished; and all, even as many as obeyed him,
were dispersed. And now I say unto you,
Refrain from these men, and let them alone:
for if this council or this work be of men, it
will come to naught. But if it be of God, ye
cannot overthrow them." (al. it) (v.
37-39.) Then what is there, he would
say, to hinder you to be overthrown? For,
says he (take heed), "lest haply ye be found
even to fight against God." He would dissuade
them both by the consideration that the thing is
impossible, and because it is not for their
good. And he does not say by whom these people
were destroyed, but that there they "were
scattered," and their confederacy fell away to
nothing. For if, says he, it be of man, what
needs any ado on your part? but if it be of
God, for all your ado you will not be able to
overcome it. The argument is unanswerable.
"And they were persuaded by him." (v.
40.) How were they persuaded? So as not to
slay them, but merely to scourge, For, it
says, "And when they had called the
Apostles, and beaten them, they commanded that
they should not speak in the name of Jesus, and
let them go." See after what great works they
are scourged!
And again their teaching became more extended:
for they taught at home and in the temple,
"And they departed from the presence of the
council, rejoicing that they were counted worthy
to suffer shame for His name. And daily in the
temple, and in every house, they ceased not to
teach and preach Jesus Christ. (v. 41,
42.) And in those days, when the number of
the disciples was multiplied, there arose a
murmuring of the Hellenists against the
Hebrews, because their widows were neglected in
the daily ministration." (ch. vi. 1.)
Not absolutely in those immediate days; for it
is the custom of Scripture to speak of things
next about to happen, as taking place in
immediate succession. But by "Hellenists" I
suppose he means those who spoke Greek
["against the Hebrews"]: for they did not
use the Greek language. Behold another trial!
observe how from within and from without there
are warrings, from the very first! "Then,"
it says, "the twelve called the multitude of
the disciples unto them, and said, It is not
reason that we should leave the word of God,
and serve tables." (v. 2.) Well said:
for the needful must give precedence to the more
needful. But see, how straightway they both
take thought for these (inferior matters), and
yet do not neglect the preaching. "Because
their widows were overlooked:" for those (the
Hebrews) were treated as the persons of greater
consequence (aidesimwteroi). "Wherefore,
brethren, look ye out among you seven men of
honest report, full of the Holy Ghost and
wisdom, whom we may appoint over this business.
But we Will give ourselves continually to
prayer, and to the ministry of the word. And
the saying pleased the whole multitude: and they
chose Stephen, a man full of faith and of the
Holy Ghost (v. 3-5.) so were the others
also full of faith; not to have the same things
happening as in the case of Judas, as in the
case of Ananias and Sapphira--" and
Philip, and Prochoras, and Nicanor, and
Timon, and Parmenas, and Nicolas a proselyte
of Antioch: whom they set before the
Apostles: and when they had prayed, they laid
their hands on them. And the word of God
increased; and the number of the disciples
multiplied in Jerusalem greatly; and a great
company of the priests were obedient to the
faith. (v. 5-7.)
But let us look over again what has been
spoken. "Ye men of Israel take heed to
yourselves." (Recapitulation, v. 35.)
See here, I pray you, how mildly Gamaliel
reasons, and how he says but a few words to
them, and does not recount ancient histories,
although he might have done so, but more recent
instances, which are most powerful to produce
belief. With this view he throws out a hint
himself, saying, "For before. these days"
(v. 36): meaning, not many days before.
Now had he at once said, "Let these men
go," both himself would have fallen into
suspicion, and his speech would not have been so
effective: but after the examples, it acquired
its own proper force. And he mentions not one
instance, but a second also: "for," saith
the Scripture, "in the mouth of two
witnesses" (Matt. xviii. 16): and yet he
had it in his power to mention even three.
"Refrain from these men." (v. 38.) See
how mild his manner is, and his speech not
long, but concise, and his mention even of
those (impostors) how free from passion:
"And all, as many as obeyed him, were
scattered." And for all this he does not
blaspheme Christ. They heard him, all these
unbelievers, heard him, these Jews. ["For
if this council or this work be of men, it will
come to naught."] Well then, since it did
not come to nought, it is not of men. ["But
if it be of God, ye cannot overthrow it."]
(v. 39.) Once more he checks them by the
impossibility and the inexpediency of the thing,
saying, "Lest haply ye be found even to fight
against God." And he does not say, If
Christ be God; but the work (itself)
declares (this). He does not pronounce upon
it, either that, it is "of men," or that it
is "of God;" but he leaves the proof to the
future. "They were persuaded [by him]."
(v. 40.) Then why, it may be asked, do
ye scourge them? Such was the incontrovertible
justness of his speech, they could not look it
in the face; nevertheless, they sated their own
animosity; and again they expected to terrify
them in this way. By the fact also of his
saying these things not in the presence of the
Apostles, he gained a hearing more than he
would otherwise have done; and then the suavity
of his discourse and the justness of what was
said, helped to persuade them. in fact, this
man all but preached the Gospel.
" Ye were persuaded," one may say, "that ye
had not. strength to overthrow it. Wherefore
did ye not believe?" Such is the witness borne
even by enemies. There it is four hundred,
there, four thousand: and here the first movers
were twelve. Let not the number which added
itself affright you. (ch. ii. 41; iv.
4.) He might also have mentioned another
instance, that of the Egyptian, but what he
has spoken is fully sufficient. And he closes
his speech with an alarming topic: "Lest
haply," etc. And he does not pronounce upon
it, lest he should seem to be pleading their
cause; but he reasons by way of syllogism froth
the issue of the matter. And he does not
venture to pronounce that it is not of men, nor
yet that it is of God; for bad he said that it
was of God. they would have gainsaid him: but
had he said that it was of men, they would again
have taken prompt measures. Therefore he bids
them wait for the end, saying, "Refrain,"
But they once more threaten knowing indeed that
they avail nothing, but doing after their
manner. Such is the nature of wickedness: it
attempts even impossibilities.--"And after
this man rose up Judas," etc. These things
Josephus relates in detail. (Ant. xx. 8;
ib. v. 2; xviii. 1. B. J. ii. 8.
1.) But what a great thing it was that he
ventured to affirm: that it was of God, when
in the sequel it received its proof from the
events! Great boldness of speech, great
freedom from all respect of persons!And he does
not say, "But if ye do not overthrow it, it
is of God;" but, "If it be of God, it
will not be overthrown." "And to him they
agreed." (v. 40.) They reverenced the
high character of the man. "And they departed
from the presence of the council, rejoicing that
they were counted worthy to suffer shame for the
name of Christ." (v. 41.) What miracles
so wonderful as this? Nowhere is the like of
this recorded of the old saints: for Jeremiah
indeed was scourged for the word of God, and
they threatened Elijah, and the rest: but in
this case, even by this very thing, and not
only by their miracles, these showed forth the
power of God. He does not say, that they were
not pained, but that though pained they
rejoiced. How does this appear? From their
boldness afterwards: they were so instant
still, even after their beatings, in preaching
the word.
"But in the temple," it says, "and in every
house, they ceased not to teach and preach
Jesus Christ." (v. 42.) "And in those
days "--when these things were done, when
there were scourg-ings, when there were
threatenings, when the disciples were
multiplying--also, it says, "there arose a
murmuring." (ch. vi. 1.) And this comes
of the multitude: for it is impossible to have
strict order in a multitude. "There arose a
murmuring," etc. to,--"And a great
company of the priests were obedient to the
faith.--There arose murmuring against the
Hebrews "--for that description of people
seemed to be more honorable--" because their
widows were neglected in the daily
ministration." (v. 1-7.) So then there
was a daily ministration for the widows. And
observe how he calls it a "ministration"
(diakonia), and not directly alms: extolling
by this at once the doers, and those to whom it
was done. "Were neglected." This did not
arise from malice, but perhaps from the
carelessness of the multitude. And therefore he
brought it forward openly, for this was no small
evil. Observe, how even in the beginning the
evils came not only from without, but also from
within. For you must not look to this only,
that it was set to rights, but observe that it
was a great evil that it existed. "Then the
twelve," etc. (v. 2.) Do you observe how
outward concerns succeed to inward? They do not
act at their own discre tion, but plead for
themselves to the congregation. So ought it to
be done now. "It is not reason," says he,
"that we should leave the word of God, and
serve tables." First he puts to them the
unreasonableness of the thing; that it is not
possible for both things to be done with the same
attention: just as when they were about to
ordain Matthias, they first show the necessity
of the thing, that one was deficient, and there
must needs be twelve. And so here they showed
the necessity; and they did it not sooner, but
waited till the murmuring arose; nor, on the
other hand, did they suffer this to spread far.
And, lo! they leave the decision to them:
those who pleased all, those who of all were
honestly reputed, them they present: not now
twelve, but "seven, full of the Spirit and of
wisdom: well reported of" for their
conversation. (v. 3.) Now when Matthias
was to be presented, it was said, "Therefore
must one of these men which have companied with
us all the time" (ch. i. 21): but not so
here: for the case was not alike. And they do
not now put it to the lot; they might indeed
themselves have made the election, as moved by
the Spirit: but nevertheless, they desire the
testimony of the people. The fixing the
number, and the ordaining them, and for this
kind of business, rested with them: but the
choice of the men they make over to the people,
that they might not seem to act from favor: just
as God also leaves it to Moses to choose as
elders those whom he knew. (Num. xi.
16.) "And of wisdom." For indeed there
needs much wisdom in such ministrations. For
think not, because he hath not the word
committed unto him, that such an one has no need
of wisdom: he does need it, and much too.
"But we," saith he, "will give ourselves
continually to prayer, and to the ministry of
the word." (v. 4.) Again they plead for
themselves, beginning and ending with this.
"Will give ourselves continually," he saith.
For so it behooved, not just to do the mere
acts, or in any chance way, but to be
continually doing them. "And the saying," we
are told, "pleased the whole multitude."
(v. 5, 6.) This too was worthy of their
wisdom. All approved of what was said so
sensible was it. "And they chose," it says
(again it is the people (autoi) that
choose,) "Stephen, a man full of faith and
of the Holy Ghost, and Philip, and
Prochorus, and Nicanor, and Timon, and
Parmenas, and Nicolas a proselyte of
Antioch: whom they set before the Apostles:
and when they had prayed, they laid their hands
on them." They separated them from the
multitude, and it is the people (autoi) that
draw them, not the Apostles that lead them.
Observe how he avoids all that is superfluous:
he does not tell in what way it was done, but
that they were ordained (ekeirotonhqhsan) with
prayer: for this is the meaning of keirotonia,
(i.e. "putting forth the hand,") or
ordination: the hand of the man is laid upon
(the person,) but the whole work is of God,
and it is His hand which toucheth the head of
the one ordained, if he be duly ordained.
"And the word of God," it says,
"increased: and the number of the disciples
multiplied." (v. 7.) It is not for
nothing that he says this: it shows how great is
the virtue of alms and good order. And as he is
about in the sequel to enlarge (auxein) upon
the affair of Stephen, he puts first the causes
which led to it. "And many," he says, "of
the priests were obedient to the faith." For
since they perceived such to be the mind of their
ruler and teacher, they put the matter to the
test of facts.--It is also a subject for
wonder, how it was that the multitude was not
divided in its choice of the men, and how it was
that the Apostles were not rejected by them.
But what sort of rank these bore, and what sort
of office they received, this is what we need to
learn. Was it that of Deacons? And yet this
is not the case in the Churches. But is it to
the Presbyters that the management belongs?
And yet at present there was no Bishop, but
the Apostles only. Whence I think it clearly
and manifestily follows, that neither Deacons
nor Presbyters is their designation: but it was
for this particular purpose that they were
ordained. And this business was not simply
handed over to them without further ceremony,
but the Apostles prayed over them, that power
might be given to them. But observe, I pray
you, if there were need of seven men for this,
great in proportion must have been the sums of
money that flowed in, great in proportion also
the number of widows. So then the prayers were
not made in an off-hand way, but with much
deliberate attention: and this office, as well
as preaching, was thus brought to good effect;
for what they did, they effected mostly by the
means of these (their prayers.) Thus they
were enabled to give their attention to things
spiritual; thus were these also free to
undertake long journeys; thus were these put in
trust with the word. But the writer does not
say this, nor extol them, but that it was "not
reason" that they should leave the work given to
them. Thus they had been taught by Moses's
example not to undertake the management of
everything by themselves. (Num. xi. 14.)
"Only," it is said, "that we should
remember the poor." (Gal. ii. 10.) And
how did they bring these forward? They fasted.
"Look you out seven men," etc. (v. 3.)
It is not simply, spiritual men, but, "full
of the Spirit and of wisdom, "for it needed
very great superiority of mind (filosofias) to
bear the complainings of widows. For what
profits it, that the dispenser of alms steal
not, if nevertheless he waste all, or be harsh
and easily provoked? "And they chose
Stephen, a man full of faith and of the Holy
Ghost." (v. 5.) And in this regard
Philip also was admirable: for it is of him
that the writer says: "And we entered into the
house of Philip the Evangelist, which was one
of the seven; and abode with him."-- (ch.
xxi. 8.) Dost thou mark how matters are
ordered quite otherwise than after the matter of
men? "And the number of disciples was
multiplied in Jerusalem." (v. 7.) In
Jerusalem the multitude increased. Wonderful,
where Christ was slain, there the preaching
increased! And not only was it not the case
that some were offended then in the manner of
Ananias, but the awe became even greater:
while these are scourged, those threatening,
those tempting the Spirit, those murmuring.
But I would have thee remark under what
circumstances the multitude increased: after
these trials, then it was that the multitude
increased, and not before. Mark also how great
the mercy of God. Of those chief-priests, of
the very men who had indignation and sore
displeasure and so cried out and said, "He
saved others, Himself He cannot save;" of
these same," Many," it says, "were
obedient unto the faith." (Matt. xxvii.
42.)
Him therefore let us also imitate. He received
them, and did not cast them out. So let us
requite those our enemies, who have wrought us
even numberless ills. Whatever good thing we
may have, let us impart to them: let us not
pass them by, in our acts of beneficence. For
if we ought, by suffering ill, to sate their
rage, much more, by doing them good: for this
is a less thing than the other. For it is not
all alike, to do good to an enemy, and to be
willing to suffer greater wrongs than he wishes
(to inflict): from the one we shall come on to
the other. This is the dignity of Christ's
disciples. Those crucified Him, when He had
come for the very purpose of doing them good;
His disciples they scourged; and after all
this, He admits them to the same honor with
His disciples, making them equally partakers of
His gifts. I beseech you, let us be imitators
of Christ: in this regard it is possible to
imitate Him: this makes a man like unto God:
this is more than human. Let us hold fast to
Mercy: she is the schoolmistress and teacher of
that higher Wisdom. He that has learnt to show
mercy to the distressed, will learn also not to
resent injuries; he that has learnt this, will
be able to do good even to his enemies. Let us
learn to feel for the ills our neighbors suffer,
and we shall learn to endure the ills they
inflict. Let us ask the person himself who
ill-treats us, whether he does not condemn
himself? would he not be glad to show a nobler
spirit (filosofein)? must he not own that his
behavior is nothing but passion, that it is
little-minded, pitiful? would he not like to
be of those who are wronged and are silent, and
not of those who do wrong, and are beside
themselves with passion? can he go away not
admiring the patient sufferer? Do not imagine
that this makes men despicable. Nothing makes
men so despicable, as insolent and injurious
behavior: nothing makes men so respectable, as
endurance under insolence and injury. For the
one is a ruffian, the other a philosopher; the
one is less than man, the other is equal to
angels. For though he be inferior to the
wrong-doer, yet, for all that, he has the
power, if he had the mind, to be revenged.
And besides, the one is pitied by all, the
other hated. What then? The former will be
much the better of the two: for everybody will
treat the one as a madman, the other as a man of
sense. He cannot speak of him in evil sort:
yea, thou fearest, says one, lest perchance he
be not such (as thou wouldest represent).
Best that thou speak not evil in thy thought
even; next, that thou speak it not to another.
Pray not then to God against this man: if thou
hear him evil-spoken of, take his part: say,
It was passion that spoke such words, not the
man; say, It was anger not my friend: his
madness, not his heart. Thus let us account of
each offence. Wait not for the fire to be
kindled, but check it before it comes to that:
do not exasperate the savage beast, rather do
not suffer it to become exasperated: for thou
wilt no longer be able to check it, if once the
flame be kindled. For what has the man called
thee? "Thou feel and simpleton." And which
then is liable to the name? the called, or the
caller? For the one, be he ever so wise, gets
the character of being a feel: but the other,
even if he be a simpleton, gets credit for being
wise, and of philosophic temper. Say, which
is the simpleton? he who alleges against another
what is untrue, or he who even under such
treatment is unmoved? For if it be the mark of
true philosophy to be unmoved however moved; to
fall into a passion when none moves to
anger--what folly is it! I say not yet, how
sore a manner of punishment is in store for those
who utter such reproaches and revilings against
their neighbor. But how? has he called thee
"a low fellow and low-born, a sorry creature
and of sorry extraction?" Again he has turned
the taunt against himself. For the other will
appear worthy and respectable, but he a sorry
creature indeed: for to cast up such things,
that is to say, meanness of birth, as a
disgrace. is little-minded indeed: while the
other will be thought a great and admirable
character, because he thinks nothing of such a
taunt, and is no more affected by it than if he
were told that he had about him any other
ordinary and quite indifferent circumstance.
But does he call thee "adulterer," and such
like? At this thou mayest even laugh: for,
when the conscience is not smitten, there can be
no occasion for wrath. * * For when one has
considered what bad and disgraceful disclosures
he makes, still for all that, there is no need
to grieve. He has but laid bare now, what
everybody must be apprised of by and bye:
meanwhile, as regards himself he has shown all
men that he is not to be trusted, for that he
knows not how to screen his neighbor's faults:
he has disgraced himself more than he has the
other; has stopped up against himself every
harbor: has made terrible to himself the bar at
which he must hereafter be tried. For not the
person (whose secrets are betrayed) will be the
object of everybody's aversion, but he, who
where he ought not to have raised the veil, has
stripped off the clothes. But speak thou
nothing of the secrets thou knowest: hold thou
thy peace if thou wouldest bear off the good
fame. For not only wilt thou overthrow what has
been spoken, and hide it: but thou wilt also
bring about another capital result: thou wilt
stop sentence being given against thyself. Does
somebody speak evil of thee? Say thou "Had he
known all, he would not have spoken only thus
much."--So you admire what has been said,
and are delighted with it? Aye, but you must
follow it. For when we tell you all these
maxims of the heathen moralists, it is not
because Scripture does not contain hundreds of
such sayings, but because these are of more
force to put you to the blush. As in fact
Scripture itself is wont to use this appeal to
our sense of shame; for, instance, when it
says, "Do ye even as the heathen." (Jer.
xxxv. 3.) And the prophet Jeremiah brought
forward into public view the children of
Rechab, how they would not consent to violate
the command of their father.--Miriam and her
company spake evil of Moses, and he immediately
begged them off from their punishment; nay,
would not so much as let it be known that his
cause was avenged. (Num. ch. xii.) But
not so we: on the contrary, this is what we
most desire; to have all men know that they have
not passed unpunished. How long shall we
breathe of the earth?--One party cannot make
a fight. Pluck the madmen from both sides, you
will exasperate them the more: but pluck from
right or from left, and you have quenched the
passion. The striker, if he has to do with one
who will not put up with blows, is the more set
on: but if with one who yields, he is the
sooner unnerved, and his blow is spent upon
himself. For no practised pugilist so unnerves
the strength of his antagonist, as does a man
who being injuriously treated makes no return.
For the other only goes off ashamed, and
condemned, first by his own conscience, and
secondly by all the lookers on. And there is a
proverb too, which says, that "to honor
another, is to honor one's self": therefore
also to abuse another is to abuse one's self.
None, I repeat, will be able to harm us,
unless we harm ourselves; nor will any make me
poor, unless I make myself such. For come,
let us look at it in this way. Suppose that I
have a beggarly soul, and let all lavish all
their substance upon me, what of that? So long
as the soul is not changed, it is all in vain.
Suppose I have a noble soul, and let all men
take from me my substance: what of that? So
long as you do not make the soul beggarly, no
harm is done. Suppose my life be impure, and
let all men say just the contrary of me: what of
that? For though they say it, yet they do not
judge thus of me in their heart. Again,
suppose my life be pure, and let all say of me
just the reverse: and what of that? For in
their own conscience they will condemn
themselves: since they are not persuaded of what
they say. Just as we ought not to admit the
praise, so neither the criminations. And why
say I these things? None will ever be able to
plot against us, nor lay us under any evil
charge, if we choose (that they shall not).
For how now, I ask you? Let him drag me into
a court of justice, let him lay vexatious
informations, let him, if you will, have the
very soul out of me: and what of that? for a
little while, undeservedly to suffer these
things, what does it signify? "Well, but
this," say you, "is of itself an evil."
Well, but of itself this is a good, to suffer
undeservedly. What? would you have the
suffering to be deserved? Let me mention again
a piece of philosophy, from one of the sages.
A certain person, says the story, had been put
to death. And one of the sage's disciples said
to him, "Woe is me, that he should have
suffered unjustly!" The other turned upon
him, "Why, how now?" said he, "would you
have had him justly suffer?" (Socrates ap.
Diog. Laert. and Xen. Mem. Socr.)
John also, was not he unjustly put to death?
Which then do you rather pity: them that justly
suffer death, or [him? Do you not count them
miserable, while] him you even admire? Then
what is a man injured, when from death itself he
has got great gain, not merely no hurt? If
indeed the man had been immortal, and this made
him mortal, no doubt it would be a hurt: but if
he be mortal, and in the course of nature must
expect death a little later, and his enemy has
but expedited his death, and glory with it,
what is the harm? Let us but have our soul in
good order, and there will be no harm from
without. But thou art not in a condition of
glory? And what of that? That which is true
of wealth, the same holds for glory: if I be
magnanimous (megaloprephs), I shall need
none; if vainglorious, the more I get, the
more I shall want. In this way shall I most
become illustrious, and obtain greater glory;
namely, if I despise glory. Knowing these
things, let us be thankful to Him Who hath
freely given us such a life, and let us ensue it
unto His glory; for to Him belongs the glory,
forever. Amen.
|
|