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ACTS XII. 18, 19.
"Now as soon as it was day, there was no small
stir among the soldiers, what was become of
Peter. And when Herod had sought for him,
and found him not, he examined the keepers, and
commanded that they should be put to death. And
he went down from Judea to Caesarea, and there
abode."
SOME persons, it is likely, are at a loss
how to explain it, that God should quietly look
on while (His) champions are put to death,
and now again the soldiers on account of Peter:
and yet it was possible for Him after
(delivering) Peter to rescue them also. But
it was not yet the time of judgment, so as to
render to each according to his deserts. And
besides, it was not Peter that put them into
his hands. For the thing that most annoyed him
was the being mocked; just as in the case of his
grandfather when he was deceived by the wise
men, that was what made him (feel) cut to the
heart--the being (eluded and) made
ridiculous. "And having put them to the
question," it says, "he ordered them to be
led away to execution." (Matt. ii. 16.)
And yet he had heard from them--for he had put
them to the question--both that the chains had
been left, and that he had taken his sandals,
and that until that night he was with them.
"Having put them to the question:" but what
did they conceal? Why then did they not
themselves also flee? "He ordered them to be
led away to execution:" and yet he ought to
have marvelled, ought to have been astonished at
this. The consequence is, by the death of
these men (the thing), is made manifest to
all: both his wickedness is exposed to view,
and (it is made clear that) the wonder of
God. "And he went down from Judea to
Caesarea, and there abode: and Herod was
highly displeased with them of Tyre and Sidon:
but they came with one accord to him, and,
having made Blastus the king's chamberlain
their friend, desired peace; because their
country was nourished by the king's country.
And upon a set day Herod, arrayed in royal
apparel, sat upon his throne, and made an
oration unto them. And the people gave a
shout, saying, 'It is the voice of a god,
and not of a man,' And immediately the angel
of the Lord smote him, because he gave not God
the glory: and he was eaten of worms, and gave
up the ghost." (v. xx.. 23.) [ * *]
But see how (the writer) here does not hide
these things. Why does he mention this
history? Say, what has it to do with the
Gospel, that Herod is incensed with the
Tyrians and Sidonians? It is not a small
matter, even this, how immediately justice
seized him; although not because of Peter, but
because of his arrogant speaking. And yet, it
may be said, if those shouted, what is that to
him? Because he accepted the acclamation,
because he accounted himself to be worthy of the
adoration. Through him those most receive a
lesson, who so thoughtlessly flattered him
(al. oi kolakeuontes). Observe again, while
both parties deserve punishment, this man is
punished. For this is not the time of
judgment, but He punishes him that had most to
answer for, leaving the others to profit by this
man's fate. "And the word of God," it
says, "grew," i.e. in consequence of this,
"and multiplied." (v. 24.) Do you mark
God's providential management? "But
Barnabas and Saul returned from Jerusalem,
when they had fulfilled their ministry, and took
with them John, whose surname was Mark."
(v. 25.) "Now there were in the Church
that was at Antioch, certain prophets and
teachers; as Barnabas, and Simeon that was
called Niger, and Lucius of Cyrene, and
Mana n, which had been brought up with Herod
the tetrarch, and Saul." (ch. xiii. 1.)
He still mentions Barnabas first: for Paul
was not yet famous, he had not yet wrought any
sign. "As they ministered to the Lord, and
fasted, the Holy Ghost said, Separate Me
Barnabas and Saul for the work whereunto I
have called them. And when they had fasted and
prayed, and laid their hands on them, they sent
them away." (v. 2, 3.) What means,
"Ministering?" Preaching. "Separate for
Me," it says, "Barnabas and Saul." What
means, "Separate for Me?" For the work,
for the Apostleship. See again by what persons
he is ordained (gumnotera. Cat. semnotera,
"more awful.") By Lucius the Cyrenean and
Mana n, or rather, by the Spirit. The less
the persons, the more palpable the grace. He
is ordained henceforth to Apostleship, so as to
preach with authority. How then does he himself
say, "Not from men, nor by man?" (Gal.
i. 1.) Because it was not man that called or
brought him over: this is why he says, "Not
from men. Neither by man," that is, that he
was not sent by this (man), but by the
Spirit. Wherefore also (the writer) thus
proceeds: "So they, being sent forth by the
Holy Ghost, departed unto Seleucia; and from
thence they sailed to Cyprus." (v. 4.)
But let us look over again what has been said.
(Recapitulation.) "And when it was day,"
etc. (v. 18.) For if the Angel had
brought out the soldiers also, along with
Peter, it would have been thought a case of
flight. Then why, you may ask, was it not
otherwise managed? Why, Where is the harm?
Now, if we see that they who have suffered
unjustly, take no harm, we shall not raise
these questions. For why do you not say the
same of James? Why did not (God) rescue
him? "There was no small stir among the
soldiers." So (clearly) had they perceived
nothing (of what had happened). Lo, I take
up the plea in their defence. The chains were
there, and the keepers within, and the prison
shut, nowhere a wall broken through, all told
the same tale: the man had been carried off:
why dost thou condemn them? Had they wished to
let him off, they would have done it before, or
would have gone out with him. "But he gave
them money?" (ch. iii. 6.) And how
should he, who had not to give even to a poor
man, have the means to give to these? And then
neither had the chains been broken, nor were
they loosed. He ought to have seen, that the
thing was of God, and no work of man. "And
he went down from Judea to Caesarea, and there
abode. And Herod was highly displeased with
them of Tyre and Sidon," etc. (v. 19.)
He is now going to mention (a matter of)
history: this is the reason why he adds the
names, that it may be shown how he keeps to the
truth in all things. "And," it says,
"having made Blastus the king's chamberlain
their friend, they desired peace; because their
country was nourished by the king's country."
(v. 20, 21.) For probably there was a
famine. "And on a set day," etc.
(Joseph. Ant. xix.) Josephus also says
this, that he fell into a lingering disease.
Now the generality were not aware of this, but
the Apostle sets it down: yet at the same time
their ignorance was an advantage, in regard that
they imputed what befell (Agrippa) to his
putting James and the soldiers to death.
Observe, when he slew the Apostle, he did
nothing of this sort but when (he slew) these;
in fact he knew not what to say about it : as
being at a loss, then, and feeling ashamed,
"he went down from Judea to Caesarea." I
suppose it was also to bring those (men of Tyre
and Sidon) to apologize, that he withdrew
(from Jerusalem.): for with those he was
incensed, while paying such court to these.
See how vainglorious the man is: meaning to
confer the boon upon them, he makes an
harangue. But Josephus says, that he was also
arrayed in a splendid robe made of silver.
Observe both what flatterers those were, and
what a high spirit was shown by the Apostles:
the man whom the whole nation so courted, the
same they held in contempt. (v. 24.) But
observe again a great refreshing granted to
them, and the numberless benefits accruing from
the vengeance inflicted upon him. But if this
man, because it was said to him, "It is the
voice of God and not of a man (v. 22)
although he said nothing himself, suffered such
things: much more should Christ, had He not
Himself been God (have suffered) for saying
always as He did, "These words of mine are
not Mine" (John xiv. 10; xviii. 36)
and, "Angels minister to Me," and such
like. But that man ended His life by a
shameful and miserable death, and thenceforth no
more is seen of him. And observe him also,
easily talked over even by Blastus, like a poor
creature, soon incensed and again pacified, and
on all occasions a slave of the populace, with
nothing free and independent about him. But
mark also the authority of the Holy Ghost:
"As they ministered to the Lord, and fasted,
the Holy Ghost said, Separate Me Barnabas
and Saul." (ch. xiii. 2.) What being
would have dared, if not of the same authority,
to say this? "Separate," etc. But this is
done, that they may not keep together among
themselves. The Spirit saw that they had
greater power, and were able to be sufficient
for many. And how did He speak to them?
Probably by prophets: therefore the writer
premises, that there were prophets also. And
they were fasting and ministering: that thou
mayest learn that there was need of great
sobriety. In Antioch he is ordained, where he
preaches. Why did He not say, Separate for
the Lord, but, "For me?" It shows that
He is of one authority and power. "And when
they had fasted," etc. Seest thou what a
great thing fasting is? "So they being sent
forth by the Holy Ghost:" it shows that the
Spirit did all.
A great, yes a great good is fasting: it is
circumscribed by no limits. When need was to
ordain, then they fast: and to them while
fasting, the Spirit spake. Thus much only do
I enjoin: (I say) not fast, but abstain
from luxury. Let us seek meats to nourish, not
things to ruin us; seek meats for food, not
occasions of diseases, of diseases both of soul
and body: seek food which hath comfort, not
luxury which is full of discomfort: the one is
luxury, the other mischief; the one is
pleasure, the other pain; the one is agreeable
to nature, the other contrary to nature. For
say, if one should give thee hemlock juice to
drink, would it not be against nature? if one
should give thee logs and stones, wouldest thou
not reject them? Of course, for they are
against nature. Well, and so is luxury. For
just as in a city, under an invasion of enemies
when there has been siege and tumult, great is
the uproar, so is it in the soul, under
invasion of wine and luxury. "Who hath woe?
who hath tumults? who hath discomforts and
babblings? Are they not they that tarry long at
the wine? Whose are bloodshot eyes?"
(Prov. xxiii. 29, 30,) But yet, say
what we will, we shall not bring off those who
give themselves up to luxury, unless we bring
into conflict therewith a different affection.
And first, let us address ourselves to the
women. Nothing uglier than a woman given to
luxury, nothing uglier than a woman given to
drink. The bloom of her complexion is faded:
the calm and mild expression of the eyes is
rendered turbid, as when a cloud intercepts the
rays of the sunshine. It is a vulgar,
(aneleuqeron) slave-like, thoroughly
low-lived habit. How disgusting is a woman
when from her breath you catch sour whiffs of
fetid wine: a woman belching, giving out a fume
(cumon) of decomposing meats; herself weighed
down, unable to keep upright; her face flushed
with an unnatural red; yawning incessantly, and
everything swimming in a mist before her eyes!
But not such, she that abstains from luxurious
living: no (this abstinence makes her look) a
more beautiful, well-bred
(swfronestera)woman. For even to the body,
the composure of the soul imparts a beauty of its
own. Do not imagine that the impression of
beauty results only from the bodily features.
Give me a handsome girl, but turbulent
(tetaragmenhn), loquacious, railing, given
to drink, extravagant, (and tell me) if she
is not worse-looking than any ugly woman? But
if she were bashful, if she would hold her
peace, if she learnt to blush, if to speak
modestly (summetrws), if to find time for
fastings; her beauty would be twice as great,
her freshness would be heightened, her look more
engaging, fraught with modesty and good breeding
(swfrosinhs kai kothtos). Now then, shall we
speak of men? What can be uglier than a man in
drink? He is an object of ridicule to his
servants, of ridicule to his enemies, of pity
to his friends; deserving condemnation without
end: a wild beast rather than a human being;
for to devour much food is proper to panther,
and lion, and bear. No wonder (that they do
so), for those creatures have not a reasonable
soul. And yet even they, if they be gorged
with food more than they need, and beyond the
measure appointed them by nature, get their
whole body ruined by it: how much more we?
Therefore hath God contracted our stomach into
a small compass; therefore hath He marked out a
small measure of sustenance, that He may
instruct us to attend to the soul.
Let us consider our very make, and we shall see
there is in us but one little part that has this
operation--for our mouth and tongue are meant
for singing hymns, our throat for
voice--therefore the very necessity of nature
has tied us down, that we may not, even
involuntarily, get into much trouble
(pragmateian) (in this way). Since, if
indeed luxurious living had not its pains, nor
sickness and infirmities, it might be
tolerated: but as the case is, He hath stinted
thee by restrictions of nature, that even if
thou wish to exceed, thou mayest not be able to
do so. Is not pleasure thine object, beloved?
This thou shalt find from moderation. Is not
health? This too thou shalt so gain. Is not
easiness of mind? This too. Is not freedom?
is not vigor and good habit of body, is not
sobriety and alertness of mind? (All these
thou shalt find); so entirely are all good
things there, while in the other are the
contraries to these, discomfort, distemper,
disease, embarrassment--waste of substance
(aneleuqeria). Then how comes it, you will
ask, that we all run eagerly after this? It
comes of disease. For say, what is it that
makes the sick man hanker after the thing that
does him harm? Is not this very hankering a
part of his disease? Why is it that the lame
man does not walk upright? This very thing,
does it come of his being lazy, and not choosing
to go to the physician? For there are some
things, in which the pleasure they bring with
them is temporary, but lasting the punishment:
others just the contrary, in which the endurance
is for a time, the pleasure perpetual. He,
therefore, that has so little solidity and
strength of purpose as not to slight present
sweets for future, is soon overcome. Say, how
came Esau to be overcome? how came he to prefer
the present pleasure to the future honor?
Through want of solidity and firmness of
character. (Gen. xxv. 33.) And this
fault itself, say you, whence comes it? Of
our ownselves: and it is plain from this
consideration. When we have the mind, we do
rouse ourselves, and become capable of
endurance. Certain it is, if at any time
necessity comes upon us, nay, often only from a
spirit of emulation, we get to see clearly what
is useful for us. When therefore thou art about
to indulge in luxury, consider how brief the
pleasure, consider the loss--for loss it is
indeed to spend so much money to one's own
hurt--the diseases, the infirmities: and
despise luxury. How many shall I enumerate who
have suffered evils from indulgence? Noah was
drunken, and was exposed in his nakedness, and
see what evils came of this. (Gen. ix.
20.) Esau through greediness abandoned his
birthright, and was set upon fratricide. The
people of Israel "sat down to eat and to
drink, and rose up to play." (Ex. xxxii.
6.) Therefore saith the Scripture, "When
thou hast eaten and drunken, remember the Lord
thy God." (Deut. vi. 12.) For they
fell over a precipice, in failing into luxury.
"The widow," he saith, "that liveth in
pleasure, is dead while she liveth" (1 Tim.
v. 6): and again, "The beloved waxed
sleek, grew thick, and kicked" (Deut.
xxxii. 15): and again the Apostle, "Make
not provision for the flesh, to fulfil the lusts
thereof." (Rom. xiii. 14.) I am not
enacting as a law that there shall be fasting,
for indeed there is no one who would listen; but
I am doing away with daintiness, I am cutting
off luxury for the sake of your own profit: for
like a winter torrent, luxury overthrows all:
there is nothing to stop its course: it casts
out from a kingdom: what is the gain of it (ti
to pleon)? Would you enjoy a (real) luxury?
Give to the poor; invite Christ, so that even
after the table is removed, you may still have
this luxury to enjoy. For now, indeed, you
have it not, and no wonder: but then you will
have it. Would you taste a (real) luxury?
Nourish your soul, give to her of that food to
which she is used: do not kill her by
starvation.--It is the time for war, the
time for contest: and do you sit enjoying
yourself? Do you not see even those who wield
sceptres, how they live frugally while abroad on
their campaigns? "We wrestle not against flesh
and blood" (Eph. vi. 12); and are you
fattening yourself when about to wrestle? The
adversary stands grinding his teeth, and are you
giving a loose to jollity, and devoting yourself
to the table? I know that I speak these things
in vain, yet not (in vain) for all. "He
that hath ears to hear, let him hear." (Luke
viii. 8.) Christ is pining through hunger,
and are you frittering yourself away (diaspos)
with gluttony? Two inconsistencies (Duo
ametriai). For what evil does not luxury
cause? It is contrary to itself: so that I
know not. how it gets its name: but just as
that is called glory, which is (really)
infamy, and that riches, which in truth is
poverty, so the name of luxury is given to that
which in reality is nauseousness. Do we intend
ourselves for the shambles, that we so fatten
ourselves? Why cater for the worm that it may
have a sumptuous larder? Why make more of their
humors (icwras)? Why store up in yourself
sources of sweat and rink smelling? Why make
yourself useless for everything? Do you wish
your eye to be strong? Get your body well
strung? For in musical strings, that which is
coarse and not refined, is not fit to produce
musical tones, but that which has been well
scraped, stretches well, and vibrates with full
harmony. Why do you bury the soul alive? why
make the wall about it thicker? Why increase
the reek and the cloud, with fumes like a mist
steaming up from all sides? If none other, let
the wrestlers teach you, that the more spare the
body, the stronger it is: and (then) also the
soul is more vigorous. In fact, it is like
charioteer and horse. But there you see, just
as in the case of men giving themselves to
luxury, and making themselves plump, so the
plump horses are unwieldy, and give the driver
much ado. One may think one's self
(agaphton) well off, even with a horse
obedient to the rein and well-limbed, to be
able to carry off the prize: but when the driver
is forced to drag the horse along, and when the
horse falls, though he goad him ever so much,
he cannot make him get up, be he ever so skilful
himself, he will be deprived of the victory.
Then let us not endure to see our soul wronged
because of the body, but let us make the soul
herself more clear-sighted, let us make her
wing light, her bonds looser: let us feed her
with discourse, with frugality, (feeding) the
body only so much that it may be healthy, that
it may be vigorous, that it may rejoice and not
be in pain: that having in this sort well
ordered our concerns, we may be enabled to lay
hold upon the highest virtue, and to attain unto
the eternal good things by the grace and
loving-kindness of our Lord Jesus Christ,
with Whom, to the Father and Holy Ghost
together, be glory, dominion, honor, now and
ever, world without end. Amen.
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