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ACTS 1. 6.
"When they therefore were come together, they
asked of Him, saying, Lord, wilt Thou at
this time restore again the kingdom to Israel?
"
WHEN the disciples intend to ask anything,
they approach Him together, that by dint of
numbers they may abash Him into compliance.
They well knew that in what He had said
previously, "Of that day knoweth no man"
(Matt. xxiv. 36), He had merely declined
telling them: therefore they again drew near,
and put the question. They would not have put
it had they been truly satisfied with that
answer. For having heard that they were about
to receive the Holy Ghost, they, as being now
worthy of instruction, desired to learn. Also
they were quite ready for freedom: for they had
no mind to address themselves to danger; what
they wished was to breathe freely again; for
they were no light matters that had happened to
them, but the utmost peril had impended over
them. And without saying any thing to Him of
the Holy Ghost, they put this question:
"Lord, wilt Thou at this time restore the
kingdom to Israel?" They did not ask, when?
but whether "at this time." So eager were
they for that day. Indeed, to me it appears
that they had not any clear notion of the nature
of that kingdom; for the Spirit had not yet
instructed them.* And they do not say, When
shall these things be? but they approach Him
with greater honour, saying, "Wilt Thou at
this time restore again the kingdom," as being
now already fallen. For there they were still
affected towards sensible objects, seeing they
were not vet become better than those who were
before them; here they have henceforth high
conceptions concerning Christ. Since then
their minds are elevated, He also speaks to
them in a higher strain. For He no longer
tells them, "Of that day not even the Son of
Man knoweth" (Mark xiii. 32); but He
says, "It is not for you to know the times or
the seasons which the Father hath put in His
own power" (Acts i. 7.) Ye ask things
greater than your capacity, He would say. And
yet even now they learned things that were much
greater than this. And that you may see that
this is strictly the case, look how many things
I shall enumerate. What, I pray you, was
greater than their having learned what they did
learn? Thus, they learned that there is a Son
of God, and that God has a Son equal with
Himself in dignity (John v. 17--20);
they learned that there will be a resurrection
(Matt. xvii. 9); that when He ascended
He sat on the right hand of God (Luke xxii.
69); and what is still more stupendous, that
Flesh is seated in heaven, and adored by
Angels, and that He will come again (Mark
xvi. 19); they learned what is to take place
in the judgment (Matt. xvi. 27); learned
that they shall then sit and judge the twelve
tribes of Israel (Luke xxi. 27); learned
that the Jews would be cast out, and in their
stead the Gentiles should come in (Matt.
xix. 28). For, tell me, which is
greater? to learn that a person will reign, or
to learn the time when? (Luke xxi. 24).
Paul learned "things which it is not lawful for
a man to utter" (2 Cor. xii. 4); things
that were before the world was made, he learned
them all. Which is the more difficult, the
beginning or the end? Clearly to learn the
beginning. This, Moses learned, and the time
when, and how long ago: and he enumerates the
years. And the wise Solomon saith, "I will
make mention of things from the beginning of the
world." And that the time is at hand, they do
know: as Paul saith, "The Lord is at hand,
be careful for nothing." (Phil. iv. 5).
These things they knew not [then], and yet
He mentions many signs (Matt. ch. xxiv).
But, as He has just said, "Not many days
hence," wishing them to be vigilant, and did
not openly declare the precise moment, so is it
here also. However, it is not about the
general Consummation that they now ask Him,
but, "Wilt Thou at this time," say they,
"restore the kingdom to Israel?" And not
even this did He re veal to them. They also
asked this [about the end of the world]
before: and as on that occasion He answered by
leading them away from thinking that their
deliverance was near and, on the contrary, cast
them into the midst of perils, so likewise on
this occasion but more mildly. For, that they
may not imagine themselves to be wronged, and
these things to be mere pretences, hear what He
says: He immediately gives them that at which
they rejoiced: for He adds: "But ye shall
receive power, after that the Holy Ghost is
come upon you; and ye shall be witnesses unto
Me both in Jerusalem, and in all Judea, and
in Samaria, and unto the uttermost part of the
earth." (Acts i. 8.) Then, that they
may make no more enquiries, straightway He was
received up. Thus, just as on the former
occasion He had darkened their minds by awe,
and by saying, "I know not;" here also He
does so by being taken up. For great was their
eagerness on the subject, and they would not
have desisted; and yet it was very necessary
that they should not learn this. For tell me,
which do the Gentiles most disbelieve? that
there will be a consummation of the world, or
that God is become man, and issued from the
Virgin? But I am ashamed of dwelling on this
point, as if it were about some difficult
matter. Then again, that the disciples might
not say, Why dost thou leave the matter in
suspense? He adds, "Which the Father hath
put in His own power." And yet He declared
the Father's power and His to be one: as in
the saying, "For as the Father raiseth up the
dead and quickeneth them, even so the Son
quickeneth whom He will." (John v. 21.)
If where need is to work, Thou actest with the
same power as the Father; where it behooves to
know, dost Thou not know with the same power?
Yet certainly to raise up the dead is much
greater than to learn the day. If the greater
be with power, much more the other.
But just as when we see a child crying, and
pertinaciously wishing to get something from us
that is not expedient for him, we hide the
thing, and show him our empty hands, and say,
"See, we have it not:" the like has Christ
here done with the Apostles. But as the
child, even when we show a him [our empty
hands], persists with his crying, conscious he
has been deceived, and then we leave him, and
depart, saying, "Such an one calls me:" and
we give him something else instead, in order to
divert him from his desire, telling him it is a
much liner thing than the other, and then hasten
away; in like manner Christ acted.* The
disciples asked to have something, and He said
He had it not. And on the first occasion he
frightened them. Then again they asked to have
it now: He said He had it not; and He did
not frighten them now, but after having shown
[the empty hands], He has done this, and
gives them a plausible reason: "Which the
Father," He says, "hath put in his own
power." What? Thou not know the things of
the Father! Thou knowest Him, and not what
belongs to Him! And yet Thou hast said,
"None knoweth the Father but the Son"
(Luke x. 25); and, "The Spirit
searcheth all things, yea, the deep things of
God" (1 Cor. ii. 10); and Thou not
know this! But they feared to ask Him again,
test they should hear Him say, "Are ye also
without understanding?" (Matt. xv. 26.)
For they feared Him now much more than before.
"But ye shall receive power, after that the
Holy Ghost is come upon you." As in the
former instance He had not answered their
question (for it is the part of a teacher to
teach not what the disciple chooses, but what is
expedient for him to learn), so in this, He
tells them beforehand, for this reason, what
they ought to know, that they may not be
troubled. In truth, they were yet weak. But
to inspire them with confidence, He raised up
their souls, and concealed what was grievous.
Since he was about to leave them very shortly,
therefore in this discourse He says nothing
painful. But how? He extols as great the
things which would be painful: all but
saying," 'Fear not': for ye shall receive
power, after that the Holy Ghost is come upon
you; and ye shall be witnesses unto Me both in
Jerusalem, and in all Judea, and in
Samaria." For since he had said, "Go not
into the way of the Gentiles, and into any city
of the Samaritans enter ye not" (Matt. x.
5), what there He left unsaid, He here adds
"And to the uttermost part of the earth;" and
having spoken this, which was more fearful than
all the rest, then that they may not again
question Him, He held His peace. "And
having this said, while they beheld, He was
taken up; and a cloud received Him out of their
sight" (v. 9). Seest thou that they did
preach and fulfil the Gospel? For great was
the gift He had bestowed on them. In the very
place, He says, where ye are afraid, that
is, in Jerusalem, there preach ye first, and
afterwards unto the uttermost part of the earth.
Then for assurance of what He had said,
"While they beheld, He was taken up." Not
"while they beheld" did He rise from the
dead, but "while they beheld, He was taken
up." Inasmuch, however, as the sight of
their eyes even here was not all-sufficient;
for in the Resurrection they saw the end, but
not the beginning, and in the Ascension they
saw the beginning, but not the end: because in
the former it had been superfluous to have seen
the beginning, the Lord Himself Who spake
these things being present, and the sepulchre
showing clearly that He is not there; but in
the latter, they needed to be informed of the
sequel by word of others: inasmuch then as their
eyes do not suffice to show them the height
above, nor to inform them whether He is
actually gone up into heaven, or only seemingly
into heaven, see then what follows. That it
was Jesus Himself they knew from the fact that
He had been conversing with them (for had they
seen only from a distance, they could not have
recognized Him by sight), but that He is
taken up into Heaven the Angels themselves
inform them. Observe how it is ordered, that
not all is done by the Spirit, but the eyes
also do their part. But why did "a cloud
receive Him?" This too was a sure sign that
He went up to Heaven. Not fire, as in the
case of Elijah, nor fiery chariot but "a cloud
received Him;" which was a symbol of Heaven,
as the Prophet says; "Who maketh the clouds
His chariot" (Ps. civ. 3); it is of the
Father Himself that this is said. Therefore
he says, "on a cloud;" in the symbol, he
would say, of the Divine power, for no other
Power is seen to appear on a cloud. For hear
again what another Prophet says: "The Lord
sitteth upon a light cloud" (Is. xix. 1).
For it was while they were listening with great
attention to what He was saying, and this in
answer to a very interesting question, and with
their minds fully aroused and quite awake, that
this thing took place. Also on the mount
[Sinai] the cloud was because of Him: since
Moses also entered into the darkness, but the
cloud there was not because of Moses. And He
did not merely say, "I go," lest they should
again grieve, but He said, "I send the
Spirit" John xvi. 5, 7); and that He
was going away into heaven they saw with their
eyes. O what a sight they were granted! "And
while they looked stedfastly," it is said,
"toward heaven, as he went up, behold, two
men stood by them in white apparel; which also
said, Ye men of Galilee, why stand ye gazing
up into heaven? This same Jesus, which is g
taken up from you into heaven"--they used the
expression "This" demonstratively, saying,
"this Jesus, which is taken up from you into
heaven, shall thus"--demonstratively, "in
this way"--"come in like manner as ye have
seen Him going into heaven." (v. 10,
11.) Again, the outward appearance is
cheering ["in white apparel"]. They were
Angels, in the form of men. And they say,
"Ye men of Galilee:" they showed themselves
to be trusted by the disciples, by saying,
"Ye men of Galilee." For this was the
meaning: else, what needed they to be told of
their country, who knew it well enough? By
their appearance also they attracted their
regard, and shewed that they were from heaven.
But wherefore does not Christ Himself tell
them these things, instead of the Angels? He
had beforehand told them all things; [" What
if ye shall see the Son of Man] going up where
He was before?" (John vi. 62).
Moreover the Angels did not say, 'whom you
have seen taken up,' but, "going into
heaven:" ascension is the word, not
assumption; the expression "taken up,"
belongs to the flesh. For the same reason they
say, "He which is taken up from you shall thus
come," not, "shall be sent," but, "shall
come. He that ascended, the same is he also
that descended" (Eph. iv. 10). So again
the expression, "a cloud received Him:" for
He Himself mounted upon the cloud. Of the
expressions, some are adapted to the conceptions
of the disciples, some agreeable with the
Divine Majesty. Now, as they behold, their
conceptions are elevated: He has given them no
slight hint of the nature of His second coming.
For this, "Shall thus come," means, with
the body; which thing they desired to hear;
and, that he shall come again to judgment
"thus" upon a cloud. "And, behold, two men
stood by them." Why is it said, "men?"
Because they had fashioned themselves completely
as such, that the beholders might not be
overpowered. "Which also said:" their words
moreover were calculated for soothing: "Why
stand ye gazing up into heaven?"
They would not let them any longer wait there
for Him. Here again, these tell what is
greater, and leave the less unsaid. That "He
will thus come," they say, and that "ye must
look for Him from heaven." For the rest,
they called them off from that spectacle to their
saying, that they might not, because they could
not see Him, imagine that He was not
ascended, but even while they are conversing,
would be present ere they were aware. For if
they said on a former occasion, "Whither goest
Thou?" (John xiii. 36) much more would
they have said it now.
"Wilt Thou at this time," say they,
"restore the kingdom to Israel?"
(Recapitulation). They so well knew his
mildness, that after His Passion also they ask
Him, "Wilt thou restore?" And yet He had
before said to them, "Ye shall hear of wars
and rumors of wars, but the end is not yet,"
nor shall Jerusalem be taken. But now they ask
Him about the kingdom, not about the end. And
besides, He does not speak at great length with
them after the Resurrection. They address then
this question, as thinking that they themselves
would be in high honor, if this should come to
pass. But He (for as touching this
restoration, that it was not to be, He did not
openly declare; for what needed they to learn
this? hence they do not again ask, "What is
the sign of Thy coming, and of the end of the
world?" for they are afraid to say that: but,
"Wilt Thou restore the kingdom to Israel?"
for they thought there was such a kingdom), but
He, I say, both in parables had shown that
the time was not near, and here where they
asked, and He answered thereto, "Ye shall
receive power," says He, "when the Holy
Ghost is come upon you. Is come upon you,"
not, "is sent," [to shew the Spirit's
coequal Majesty. How then darest thou, O
opponent of the Spirit, to call Him a
creature?]. "And ye shall be witnesses to
Me." He hinted at the Ascension. ["And
when he had spoken these things.] Which they
had heard before, and He now reminds them of.
["He was taken up."] Already it has been
shown, that He went up into heaven. ["And a
cloud, etc."] "Clouds and darkness are
under His feet," (Ps. xviii. 9; xcvii.
2) saith the Scripture: for this is declared
by the expression, "And a cloud received
Him:" the Lord of heaven, it means. For as
a king is shown by the royal chariot, so was the
royal chariot sent for Him. ["Behold, two
men, etc.] That they may vent no sorrowful
exclamations, and that it might not be with them
as it was with Elisha, (2 Kings ii. 12)
who, when his master was taken up, rent his
mantle. And what say they? "This Jesus,
which is taken up from you into heaven, shall
thus come." And, "Behold, two men stood by
them." (Matt. xviii. 16.) With good
reason: for "in the mouth of two witnesses
shall every word be established" (Deut.
xvii. 6): and these utter the same things.
And it is said, that they were "in white
apparel." In the same manner as they had
already seen an Angel at the sepulchre, who had
even told them their own thoughts; so here also
an Angel is the preacher of His Ascension;
although indeed the Prophets had frequently
foretold it, as well as the Resurrection.
Everywhere it is Angels as at the Nativity,
"for that which is conceived in her," saith
one, "is by the Holy Ghost" (Matt. i.
20): and again to Mary, "Fear not,
Mary." (Luke i. 30.) And at the
Resurrection: "He is not here; He is
risen, and goeth before you." (ib. xxiv.
6.) "Come, and see!" (Matt. xxviii.
6.) And at the Second Coming. For that
they may not be utterly in amaze, therefore it
is added, "Shall thus come." (ib. xxv.
31.) They recover their breath a little; if
indeed He shall come again, if also thus come,
and not be unapproachable! And that expression
also, that it is "from them" He is taken up,
is not idly added. And of the Resurrection
indeed Christ Himself bears witness (because
of all things this is, next to the Nativity,
nay even above the Nativity, the most
wonderful: His raising Himself to life
again): for, "Destroy," He says, "this
Temple, and in three days I will raise it
up." (John ii. 19.) "Shall thus
come," say they. If any therefore desires to
see Christ; if any grieves that he has not seen
Him: having this heard, let him show forth an
admirable life, and certainly he shall see
Him, and shall not be disappointed. For
Christ will come with greater glory, though
"thus," in this manner, with a body; and
much more wondrous will it be,to see Him
descending from heaven.But for what He will
come, they do not add.
["Shall thus come," etc.] This is a
confirmation of the Resurrection; for if he was
taken up with a body, much rather must He have
risen again with a body. Where are those who
disbelieve the Resurrection? Who are they, I
pray? Are they Gentiles, or Christians? for
I am ignorant. But no, I know well: they
are Gentiles, who also disbelieve the work of
Creation. For the two denials go together:
the denial that God creates any thing from
nothing, and the denial that He raises up what
has been buried. But then, being ashamed to be
thought such as "know not the power of God"
(Matt. xxii. 29), that we may not impute
this to them, they allege: We do not say it
with this meaning, but because there is no need
of the body. Truly it may be seasonably said,
"The fool will speak foolishness." (Is.
xxxii. 6.) Are you not ashamed not to
grant, that God can create from nothing? If
he creates from matter already existing, wherein
does He differ from men? But whence, you
demand, are evils? Though you should not know
whence, ought you for that to introduce another
evil in the knowledge of evils? Hereupon two
absurdities follow. For if you do not grant,
that from things which are not, God made the
things which are, much more shall you be
ignorant whence are evils: and then, again,
you introduce another evil, the affirming that
Evil (thn kakian) is uncreated.
Consider now what a thing it is, when you wish
to find the source of evils, to be both ignorant
of it, and to add another to it. Search after
the origin of evils, and do not blaspheme God.
And how do I blaspheme? says he. When you
make out that evils have a power equal to
God's; a power uncreated. For, observe what
Paul says; "For the invisible things of Him
from the creation of the world are clearly seen,
being understood by the things that are made."
(Rom. i. 20.) But the devil would have
both to be of matter, that there may be nothing
left from which we may come to the knowledge of
God. For tell me, whether is harder: to take
that which is by nature evil (if indeed there be
ought such; for I speak upon your principles,
since there is no such thing as evil by
nature), and make it either good, or even
coefficent of good? or, to make of nothing?
Whether is easier (I speak of quality); to
induce the non-existent quality; or to take the
existing quality, and change it into its
contrary? where them is no house, to make the
house; or where it is utterly destroyed, to
make it identically exist again? Why, as this
is impossible, so is that: to make a thing into
its opposite. Tell me, whether is harder; to
make a perfume, or to make filth have the effect
of perfume? Say, whether of these is easier
(since we subject God to our reasonings: nay,
not we, but ye); to form eyes, or to make a
blind man to see continuing blind, and yet more
sharp-sighted, than one who does see? To make
blindness into sight, and deafness into
hearing? To me the other seems easier. Say
then do you grant God that which is harder, and
not grant the easier? But souls also they
affirm to be of His substance. Do you see what
a number of impieties and absurdities are here!
In the first place, wishing to show that evils
are from God, they bring in another thing more
impious than this, that they are equal with Him
in majesty, and God prior in existence to none
of them, assigning this great prerogative even
to them! In the next place, they affirm evil
to be indestructible: for if that which is
uncreated can be destroyed, ye see the
blasphemy! So that it comes to this, either
that nothing is of God if not these; or that
these are God! Thirdly, what I have before
spoken of, in this point they defeat
themselves, and prepare against themselves fresh
indignation. Fourthly, they affirm unordered
matter to possess such inherent
(epiGhdeioGhGhGa) power. Fifthly, that
evil is the cause of the goodness of God, and
that without this the Good had not been good.
Sixthly, they bar against us the ways of
attaining unto the knowledge of God.
Seventhly, they bring God down into men, yea
plants and logs. For if our soul be of the
substance of God, but the process of its
transmigration into new bodies brings it at last
into cucumbers, and melons, and onions, why
then the substance of God will pass into
cucumbers! And if we say, that the Holy
Ghost fashioned the Temple For our Lord's
body] in the Virgin, they laugh us to scorn:
and if, that He dwelt in that spiritual
Temple, again they laugh; while they
themselves are not ashamed to bring down God's
substance into cucumbers, and melons, and
flies, and caterpillars, and asses, thus
excogitating a new fashion of idolatry: for let
it not be as the Egyptians have it, "The
onion is God;" but let it be, "God in the
onion"! Why dost thou shrink from the notion
of God's entering into a body? 'It is
shocking,' says he. Why then this is much
more shocking. But, a forsooth, it is not
shocking--how should it be?--this same thing
which is so, if it be into us! 'But thy
notion is indeed shocking.' Do ye see the
filthiness of their impiety?--But why do they
not wish the body to be raised? And why do they
say the body is evil? By what then, tell me,
dost thou know God? by what hast thou the
knowledge of existing things? The philosopher
too: by means of what is he a philosopher, if
the body does nothing towards it? Deaden the
senses, and then learn something of the things
one needs to know! What would be more foolish
than a soul, if from the first it had the senses
deadened? If the deadening of but a single
part, I mean of the brain, becomes a marring
of it altogether; if all the rest should be
deadened, what would it be good for? Show me a
soul without a body. Do you not hear physicians
say, The presence of disease sadly enfeebles
the soul? How long will ye put off hanging
yourselves? Is the body material? tell me.
"To be sure, it is." Then you ought to hate
it. Why do you feed, why cherish it? You
ought to get quit of this prison. But besides:
"God cannot overcome matter, unless he
(sumplakh) implicate himself with it: for he
cannot issue orders to it (O feebleness!)
until he close with it, and (sGaqh) take his
stand (say you) through the whole of it!"
And a king indeed does all by commanding; but
God, not by commanding the evil! In short,
if it were unparticipant of all good, it could
not subsist at all. For Evil cannot subsist,
unless it lay hold upon somewhat of the accidents
of Virtue: so that if it had been heretofore
all unmixed with virtue, it would have perished
long ago: for such is the condition of evils.
Let there be a profligate man, let him put upon
himself no restraint whatever, will he live ten
days? Let there be a robber, and devoid of all
conscience in his dealings with every one, let
him be such even to his fellow-robbers, will he
be able to live? Let there be a thief, void of
all shame, who knows not what blushing is, but
steals openly in public. It is not in the
nature of evils to subsist, unless they get some
small share at least in good. So that
hereupon, according to these men, God gave
them their subsistence. Let there be a city of
wicked men; will it stand? But let them be
wicked, not only with regard to the good, but
towards each other. Why, it is impossible such
a city should stand. Truly, "professing
themselves to be wise, they became fools."
(Rom. i. 22.) If bodily substance be
evil, then all things visible exist idly, and
in vain, both water and earth, and sun, and
air; for air is also body, though not solid.
It is in point then to say, "The wicked have
told me foolish things." (Ps. cxix.
85.) But let not us endure them, let us
block up our ears against them. For there is,
yea, there is, a resurrection of bodies. This
the sepulchre which is at Jerusalem declares,
this the pillar to which He was bound, when He
was scourged. For, "We did eat and drink
with Him," it is said. Let us then believe
in the Resurrection, and do things worthy of
it, that we may attain to the good things which
are to come, through Christ Jesus our Lord,
with Whom to the Father, and the Holy Ghost
together, be power, honor, now and for ever,
world Without end. Amen.
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