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ACTS V. 17, 18.
"Then having risen up, the high-priest and
they that were with him (which is the sect of
the Sadducees) were filled with indignation,
and laid their hands on the Apostles, and put
them in the common prison."
"Having risen up," that is, being roused,
being excited at the things taking place, the
high-priest and they which were with him (which
is the sect of the Sadducees) were filled with
indignation, and laid their hands on the
Apostles:" they now assault them more
vigorously: "and put them in the common
prison;" but did not forthwith bring them to
trial, because they expected them again to be
softened down. "But the Angel of the Lord
opened the prison doors, and brought them
forth, and said, Go, stand and speak in the
temple to the people all the words of this
life." "And when they heard that, they
entered into the temple early in the morning,
and taught." (v. 19-21.) This was
done both for the encouragement of the
disciples, and for the benefit and instruction
of the others. And observe how the proceeding
in the present instance is just the same as in
what Christ Himself did. Namely, in His
miracles though He does not let men see them in
the act of being wrought, He furnishes the
means whereby they may be apprised of the things
wrought: thus, in His Resurrection, He did
not let them see how He rose in the water made
wine, the guests do not see it done, for they
have been drinking much, and the discernment He
loaves to others. Just so in the present case,
they do not see them in the act of being brought
forth, but the proofs from which they might
gather what had been done, they do see. And it
was by night that the Angel put them forth.
Why was this?
Because in this way they were more believed than
they would have been in the other: so, people
would not even have had occasion to put the
question: they would not in some other way have
believed. So it was in the old times, in the
case of Nebuchadnezzar: he saw them praising
God in the furnace, and then indeed he was put
in amazement. (Dan. iii. 24.) Whereas
then these priests ought as their first question
to have asked, How came ye out? instead of
this, as if nothing had happened, they ask,
"Did we not straitly charge you not to
speak?" (v. 28.) And observe, by report
of others they are apprised of all the
circumstances: they see the prison remaining
closed with safety, and the guards standing
before the doors. A twofold security this; as
was the case at the sepulchre, where was both
the seal, and the men to watch. See how they
fought against God! Say, was this of man's
doing, that happened to them? Who led them
forth, when the doors were shut? How came they
out, with the keepers standing before the door?
Verily they must be mad or drunken to talk so.
Here are men, whom neither prison, nor bonds,
nor closed doors, had been able to keep in; and
yet they expect to overpower them: such is their
childish folly! Their officers come and confess
what has taken place, as if on purpose to debar
them from all show of reason. Do you mark how
there is miracle upon miracle, differing in
kind, some wrought by them, others on them,
and these more illustrious than the others?
"And when they heard that, they entered into
the temple early in the morning, and taught.
But the high-priest came, and they that were
with him, and called the council together, and
all the senate of the children of Israel, and
sent to the prison to have them brought. But
when the officers came, and found them not in
the prison, they returned, and told, saying,
The prison truly found we shut with all safety,
and the keepers standing without before the
doors: but when we had opened, we found no man
within. Now when the high-priest and the
captain of the temple and the chief priests heard
these things, they doubted of them whereunto
this would grow." (v. 21-25.) It is
well ordered that the information was not brought
to them at once, but they are first utterly at a
loss what to think, that when they have
considered it well and seen that there is a
Divine Power in the case, then they may learn
the whole state of the case. "Then came one,
and told them, say ing, Behold, the men whom
ye put in prison are standing in the temple, and
teaching the people. Then went the captain with
the other officers, and brought them without
violence: for they feared the multitude, lest
they should have been stoned." (v. 25,
26.) O the folly of the men! "They
feared," saith he, "the multitude." Why,
how had the multitude helped the Apostles?
When they ought to have feared that God Who
was continually delivering them like winged
creatures out of their power, instead of that,
"they feared the multitude! "And the
high-priest," shameless, reckless,
senseless, "asked them, saying, Did not we
straitly command you that ye should not teach in
this name? and, behold ye have filled
Jerusalem with your doctrine and intend to bring
this man's blood upon us." (v. 27,
28.) What then (say the Apostles)?
Again with mildness they address them; and yet
they might have said, "Who are ye, that ye
countermand God?" But what do they say?
Again in the way of exhortation and advice, and
with much mildness, they make answer. "Then
Peter and the other Apostles answered and
said, We ought to obey God rather than men."
(v. 29.) High magnanimity! He shows them
too that they are fighting against God. For,
he says, Whom ye killed, Him hath God raised
up. "The God of our fathers raised up
Jesus, Whom ye slew and hanged on a tree.
Him hath God exalted with His right hand to be
a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins." (v.
30, 31.) And again they refer the whole
to the Father, that He should not seem to be
alien to the Father. "And hath exalted,"
saith He, "with his right hand." He affirms
not merely the Resurrection, but the
Exaltation also. "For to give repentance to
Israel." Observe here as before the gain (to
them): observe the perfection of doctrine
conveyed in the form of apology. "And we are
witnesses of these things." (v. 32.)
Great boldness of speech! And the ground of
their credibility: "And so is also the Holy
Ghost, Whom God hath given to them that obey
Him." Do you observe that they allege not
only the Spirits testimony? And they said
not, "Whom He hath given" to us, but, "to
them that obey Him: therein alike showing their
own unassuming: temper, and intimating the
greatness of the gift, and showing the hearers
that it was possible for them also to receive the
Spirit. See, how these people were instructed
both by deeds and by words, and yet they paid no
heed, that their condemnation might be just.
For to this end did God suffer the Apostles to
be brought to trial, that both their adversaries
might be instructed, and all might learn, and
that the Apostles might be invigorated to
boldness of speech. "And they hearing that,
were cut to the heart." (v. 33.) The
others (on a former occasion) "when they heard
these things were pricked;" here they were cut
(as with a saw) (dieprionto) "and desired to
slay them." (ch. ii. 37.)
But it is necessary now to look over again what
we have read. "But the angel of the Lord by
night opened the prison doors, and brought them
forth, and said, Go, stand and speak in the
temple to the people all the words of this life.
Brought them forth." (Recapitulation, v.
19, 20.) He did not bring them away to
benefit themselves thereby, but, "Stand,"
he says, "and speak in the temple to the
people." But if the guards had put them out,
as those thought, they would have fled, that
is, supposing they had been induced to come
out: and if those had put them forth, they
would not have stood in the temple, but would
have absconded. No one is so void of sense, as
not at once to see this. "Did we not straitly
charge you?" (v. 28.) Well, if they
undertook to obey you, ye do well to call them
to account: but if even at the very time they
told you they would not obey, what account have
you to call them to, what defence is there for
them to make? "And behold ye have filled
Jerusalem with your doctrine, and intend to
bring this man's blood upon us." Mark the
inconsistency of the accusations and the
exceeding folly. They want to make it appear
now, that the dispositions of the Jews are
sanguinary, as if they were doing these things
not for the truth's sake, but in the wish to be
revenged. And for this reason too the Apostles
do not answer them with defiance (qrasews):
for they were teachers. And yet where is the
man, who, with a whole city to back him, and
endowed with so great grace, would not have
spoken and uttered something big? But not so
did these: for they were not angered; no, they
pitied these men, and wept over them, and
marked in what way they might free them from
their error and wrath. And they no longer say
to them, "Judge ye:" (ch. iv. 19) but
they simply affirm, saying, "Whom God raised
up, Him do we preach: it is by the will of
God that these things are done." They said
not, Did not we tell you even then, that "we
cannot but speak the things which we have seen
and heard?" (ib. 20.) for they are not
contentious for glory; but they repeat again the
same story,--the Cross, the Resurrection.
And they tell not, wherefore He was
crucified--that it was for our sakes: but they
hint at this indeed, but not openly as yet,
wishing to terrify them awhile. And yet what
sort Of rhetoric is here? None at all, but
everywhere it is still the Passion, and the
Resurrection and the Ascension, and the end
wherefore: "The God of our fathers raised up
Jesus," etc. (v. 30, 31.) And yet
what improbable assertions are these! Very
improbable, no doubt; but for all that, not
rulers, not people, had a word to say against
them: but those had their mouths stopped, and
these received the teaching. "And we," saith
he, "are witnesses of these things." (v.
32.) Of what things? Of His having
promised forgiveness and repentance: for the
Resurrection indeed was acknowledged, now.
But that He giveth forgiveness, both we are
witnesses, and "so is the Holy Ghost," Who
would not have come down, unless sins had been
first remitted: so that this is an indisputable
proof. "When they heard that, they, were
cut" (to the heart), "and took counsel to
slay them." (v. 33.) Hearest thou of the
forgiveness of sins, O wretched man, and that
God doth not demand punishment, and dost thou
wish to slay them? What wickedness was this!
And yet, either they ought to have convicted
them of lying, or if they could not do that, to
have believed: but if they did not choose to
believe, yet they ought not to slay them. For
what was there deserving of death? Such was
their intoxication, they did not even see what
had taken place. Observe, how everywhere the
Apostles, when they have made mention of the
crime, add the mention of forgiveness;
showing, that while what had been done was
worthy of death, that which was given was
proffered to them as to benefactors! In what
other way could any one have persuaded them?
"Then stood up the high-priest," etc. As
men in high repute, these (the Apostles) were
about to take their place near to the Prophets.
The Sadducees were they that were most sore on
the subject of the Resurrection. But perchance
some one will say: Why, what man, endowed
with such gifts as the Apostles were, would not
have been great? But consider, I pray you,
how, before that they were endowed with the
grace, "they were continuing steadfastly with
one accord in prayer" (ch. i. 14), and
depending on the aid from above. And dost
thou, my beloved, hope for the kingdom of
heaven, yet endurest naught? And hast thou
received the Spirit, yet sufferest not such
things, nor encounterest perils? But they,
before they had breathing-time froth their
former dangers, were again led into others.
And even this too, that there is no arrogance,
no conceit, how great a good it is! To
converse with mildness, what a gain it is! For
not all that they did was the immediate work of
grace, but there are many marks of their own
zeal as well. That the gifts of grace shine
forth in them, this was from their own
diligence. See, for instance, from the very
beginning, how careful Peter is; how sober and
vigilant: how they that believed east away their
riches, had no private property, continued in
prayer, showed that they were of one mind,
passed their time in fastings. What grace, I
ask (alone), did all this?
Therefore it is that He brings the evidence
home to them through their own officers. Just
as in the case of Christ, it was their officers
who said, "Never man spake as this Man
speaketh." (John vii. 46.) These
(proofs) are more apt to be believed than the
Resurrection.--Observe also the moderation
shown by (the rulers) themselves, and how they
give way. "The high-priest asked them,
saying," etc. (v. 27): here he reasons
with them, forsooth, in a moderate tone; for
he was frightened: indeed to hinder was what he
desired rather than to kill, since that he
cannot do: and with the view to rouse them all,
and show them the extreme danger they are in,
"And intend," says he (to the
Apostles)," to bring this man's blood upon
us." Dost thou still take Him to be but man?
He wants to make it appear that the injunction
was necessary for their own safety. But mark
what (Peter) says: "Him hath God exalted
with His right hand to be a Prince and a
Saviour, for to give repentance to Israel,
and forgiveness of sins." (v. 31.) Here
he forbears to mention the Gentiles, not to
give them a handle against him. "And they
desired," it says, "to slay them." (v.
33.) See again these in perplexity, these
in pain: but those in quiet and cheerfulness and
delight. It is not merely, They were
grieved, but "They were cut" (to the
heart). Truly this makes good that proverb,
"Evil do, evil fare:" as we may see in this
case. Here were these men in bonds, set at the
bar of judgment, and the men that sit in
judgment upon them were in distress and helpless
perplexity. For as he who strikes a blow upon
the adamant, gets the shock of the blow
himself, so it was with these men. But they
saw that not only was their boldness of speech
not stopped, but rather their preaching
increased the more, and that they discoursed
without a thought of fear, and afforded them no
handles against them.
Let us imitate these, my beloved: let us be
undaunted in all our dangers. There is nothing
dreadful to him that fears God; but all that is
dreadful is for others. For when a man is
delivered from his passions, and regards all
present things as a shadow, say, from whom
shall he suffer anything dreadful? whom shall he
have to fear? whom shall he need plead to? Let
us flee to this Rock which cannot be shaken.
If any one were to build for us a city, and
throw up a wall around it, and remove us to a
land uninhabited, where there were none to
disturb us, and there supply us with abundance
of everything, and not suffer us to have aught
to trouble us with anybody, he would not set us
in such perfect safety, as Christ hath done
now. Be it a city made of brass, if you will,
surrounded on all sides with a wall, lofty and
impregnable, let there be no enemy near it; let
it have land plentiful and rich, let there be
added abundance of other things, let the
citizens too be mild and gentle, and no
evil-doer there, neither robber, nor thief,'
no informer, no court of justice, but merely
agreements (sunallalmata); and let us dwell in
this city: not even thus would it be possible to
live in security. Wherefore? Because there
could not but be differences with servants, with
wives, with children, to be a groundwork of
much discomfort. But here was nothing of the
kind; for here was nothing at all to pain them
or cause any discomfort. Nay, what is more
wonderful to say, the very things which are
thought to cause discomfort, became matter of
all joy and gladness. For tell me, what was
there for them to be annoyed at? what to take
amiss? Shall we cite a particular case for
comparison with them? Well, let there be one
of consular dignity, let him be possessed of
much wealth, let him dwell in the imperial
city, let him have no troublesome business with
anybody, but only live in delight, and have
nothing else but this to do, seated at the very
summit of wealth and honor and power: and let us
set against him a Peter, in bonds if you will,
in evils without number: and we shall find that
he is the man that lives the most delightfully.
For when there is such excess of joy, as to be
delighted when in bonds, think what must be the
greatness of that joy! For like as those who
are high in office, whatsoever evils may
happen, are not sensible of them, but continue
in enjoyment: so did these the more rejoice on
account of these very evils. For it is
impossible, impossible in words to express how
great pleasure falls to their lot, who suffer
for Christ's sake: for they rejoice in their
sufferings, rather than in their good things.
Whoso loves Christ, knows what I
say.--But what as regards safety? And who,
I ask, if he were ever so rich, could have
escaped so many perils, going about among so
many different nations, for the sole purpose of
bringing about a reformation in their manner of
life? For it was just as if by royal mandate
that they carried all before them, nay, far
more easily, for never mandate could have been
so effectual, as their words were. For the
royal edict compels by necessity, but these drew
men willingly and spontaneously, yea, and with
hearts above measure thankful. What royal
edict, I ask, would ever have persuaded men to
part with all their property and their lives; to
despise home, country, kindred, yea, even
serf-preservation? Yet the voices of fishermen
and tent-makers availed for this. So that they
were both happy, and more powerful and strong
than all others. "Yes," say you, "those of
course were, for they wrought miracles."
(supra, p. 83, note 4.) But I ask what
miracles did those who believed work. the three
thousand, and the five thousand; and yet
these, we read, passed their time in gladness?
And well they might: for thai which is the
groundwork of all discomforts, the possession of
riches, was done away with. For that, that,
I say, was ever the cause both of wars and
fighting, and grief, and discomfort, and all
evils: the thing which makes life full of labor
and troubles, it is that. And indeed it would
be found that many more rich than poor have
reason to be sad. If any think this is not
true, their notion is derived not from the
nature of the things, but from their own fancy.
And if the rich do enjoy some sort of pleasure,
this is not to be wondered at: for even those
who are covered all over with the itch, have a
good deal of pleasure. For that the rich are
for all the world like these, and their mind
affected in the same sort, is plain from this
circumstance. Their cares annoy them, and they
choose to be engrossed with them for the sake of
the momentary pleasure: while those who are free
from these affections, are in health and without
discomfort. Whether is more pleasant, I ask,
whether of the two more safe? To have to take
thought only for a single loaf of bread and suit
of clothes, or for an immense family, both
slaves and freemen, not having care about
himself (only)? For as this man has his fears
for himself, so have you for those who depend on
your own person. Why, I pray you, does
poverty seem a thing to be shunned? Just in the
same way as other good things are, in the
judgment of many, things to be deprecated.
"Yes," say you, "but it is not that those
good things are subjects for deprecation, but
that they are hard of attainment." Well, so
is poverty, not a thing to be deprecated, but
hard of attainment: so that if one could bear
it, there would be no reason to deprecate it.
For how is it that the Apostles did not
deprecate it? how is it that many even choose
it, and so far from deprecating, even run to
it? For that which is really a thing to be
deprecated, cannot be an object of choice save
to madmen. But if it be the men of philosophic
and elevated minds that betake themselves to
this, as to a safe and salubrious retreat, no
wonder if to the rest it wears a different
appearance. For, in truth, the rich man seems
to me to be just like a city, unwalled,
situated in a plain, inviting assailants from
all sides: but poverty, a secure fortress,
strong as brass can make it, and the way up to
it difficult. "And yet," say you, "the
fact is just the reverse: for these are they,
who are often dragged into courts of law, these
are they who are overborne and ill-treated."
No: not the poor, as poor, but those who
being poor want to be rich. But I am not
speaking of them, but of such as make it their
study to live in poverty. For say, how comes
it that nobody ever drags the brethren of the
hills into courts of law? and yet if to be poor
is to be a mark for oppression, those ought most
of all to be dragged thither, since they are
poorer than all others. How comes it that
nobody drags the common mendicants into the
law-courts? Because they are come to the
extreme of poverty. How is it that none does
violence to them, none lays vexatious
informations against them? Because they abide
in a stronghold too safe for that. How many
think it a condition hard to struggle against,
poverty, I mean, and begging! What then, I
ask, is it a good thing to beg? "It is good,
if there be comfort," say you; "if there be
one to give: it is a life so free from trouble
and reverses, as every one knows." But I do
not mean to commend this; God forbid! what I
advise is the not aiming at riches.
For say, whom would you rather call blessed?
those who find themselves at home with virtue,
(epithdeious pros arethn) or those who stand
aloof? Of course, those who are near. Say
then, which of the two is the man to learn
anything that is profitable, and to shine in the
true wisdom? the former, or the latter? The
first, all must see. If you doubt it,
Satisfy yourself in this way. Fetch hither
from the market-place any of the poor wretches
there; let him be a cripple, lame, maimed:
and then produce some other person, comely of
aspect, strong in body, full of life and vigor
in every part, overflowing with riches: let him
be of illustrious birth, and possessed of great
power. Then let us bring both these into the
school of philosophy: which of them, I ask,
is more likely to receive the things taught?
The first precept, at the outset, "Be lowly
and moderate" (for this is Christ's
command): which will be most able to fulfil
it, this one or the other? "Blessed are they
that mourn" (Matt. v. 4): which will most
receive this sap ing? "Blessed are the
lowly:" which will most listen to this?
"Blessed are the pure in heart. Blessed are
they which do hunger and thirst after
righteousness. Blessed are they which are
persecuted for righteousness' sake" (ib. 8,
6, 10). Which will with ease receive these
sayings? And, if you will, let us apply to
all of them these rules, and see how they will
fit. Is not the one inflamed and swollen all
over, while the other is ever lowly minded and
subdued in his whole bearing? It is quite
plain. Yes, and there is a saying to that
effect among those that are without: " (I
was) a slave, Epictetus by name, a cripple in
body, for poverty a very Irus, and a friend of
the Immortals." For how, I would ask, can
it be otherwise, but that the soul of the rich
must teem with evils; folly, vainglory,
numberless lusts, anger and passion,
covetousness, iniquity, and what not? So that
even for philosophy, the former is more
congenially (epithdeia) disposed than the
latter. By all means seek to ascertain which is
the more pleasant: for this I see is the point
everywhere discussed, whether such an one has
the more enjoyable way of life. And yet even as
regards this, we need not be in doubt; for to
be near to health, is also to have much
enjoyment. But whether of the two, I would
ask, is best disposed (epithdeios) to the
matter now in hand, that which we will needs
carry into accomplishment--our law, I
mean--the poor man or the rich? Whether of
them will be apt to swear? The man who has
children to be provoked with, the man who has
his covenants with innumerable parties, or the
man who is concerned to apply for just a loaf of
bread or a garment? This man has not even need
of oaths, should he wish, but always lives free
from cares of business; nay, more, it is often
seen that he who is disciplined to swear not at
all, will also despise riches; and one shall
see in his whole behavior his ways all branching
off from this one good habit, and leading to
meekness, to contempt of riches, to piety, to
subduedness of soul, to compunction of heart.
Then let us not be indolent, my beloved, but
let us again show great earnestness: they who
have succeeded, that they may keep the success
achieved, that they be not easily caught by the
receding wave, nor the refluent tide carry them
back again [they too who are yet behindhand,
that they may be raised up again, and strive to
make up that which is wanting. And meanwhile
let those who have succeeded, help those who
have not been able to do the same]: and by
reaching out their hands, as they would to men
struggling in the deep water, receive them into
the haven of no-swearing (anwmosias). For it
is indeed a haven of safety, to swear not at
all: whatever storms burst upon us, to be in no
danger of sinking there: be it anger, be it
insult, be it passion, be it what it may, the
soul is stayed securely; yea, though one have
vented some chance word or other that ought not,
and had been better not, to be spoken, yet be
has laid himself under no necessity, no law.
(Supra, Hom. ix. 5. ad. Pop. Ant.
viii. 3.) See what Herod did for his
oath's sake: he cut off the head of the
Fore-runner. "But because of his oaths,"
it says, "and because of them which sat at meat
with him" (Mark vi. 26), he cut off the
head of the Prophet. Think what the tribes had
to suffer for their oath in the matter of the
tribe of Benjamin (Judges xxi. 5-10):
what Saul had to suffer for his oath (1 Sam.
xiv. 24, etc.). For Saul indeed perjured
himself, but Herod did what was even worse than
perjury, he committed murder. Joshua
again--you know how it fared with him, for his
oath in the matter of the Gibeonites.
(Joshua, ch. ix.) For it is indeed a snare
of Satan, this swearing. Let us burst the
cords; let us bring ourselves into a condition
in which it will be easy (not to swear); let
us break loose from every entanglement, and from
this snare of Satan. Let us fear the command
of the Lord: let us settle ourselves in the.
best of habits: that, making progress, and
having achieved this and the rest of the
commandments, we may obtain those good things
which are promised to them that love Him,
through the grace and loving-kindness of our
Lord Jesus Christ, with Whom to the Father
and the Holy Ghost together be glory, power,
and honor, now and ever, and world without
end. Amen.
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