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ACTS II. 14.
"Ye men of Judea, and all ye that dwell at
Jerusalem, be this known unto you, and hearken
to my words."
["Ye men of Judea, and all ye that dwell at
Jerusalem,"] whom the writer above described
as strangers. Here he directs his discourse to
those others, the mockers, and while he seems
to reason with those, he sets these right. For
indeed it was divinely ordered that "some
mocked," that he might have a starting-point
for his defence, and by means of that defence,
might teach. ["And all ye that dwell in
Jerusalem."] It seems they accounted it a
high encomium to dwell in Jerusalem too. "Be
this," says he, "known unto you, and hearken
unto my words." In the first instance he made
them more disposed to attend to him. "For not
as ye suppose," says he, "are these
drunken." Do you observe the mildness of his
defence? (v. 15.) Although having the
greater part of the people on his side, he
reasons with those others gently; first he
removes the evil surmise, and then he
establishes his apology. On this account,
therefore, he does not say, "as ye mock,"
or, "as ye deride," but, "as ye suppose;"
wishing to make it appear that they had not said
this in earnest, and for the present taxing them
with ignorance rather than with malice. "For
these are not drunken, as ye suppose, seeing it
is but the third hour of the day." And why
this? Is it not possible at the third hour to
be drunken? But he did not insist upon this to
the letter; for there was nothing of the kind
about them; the others said it only in mockery.
Hence we learn that on unessential points one
must not spend many words. And besides, the
sequel is enough to bear him out on this point:
so now the discourse is for all in common.
"But this is that which was spoken by the
prophet Joel, And it shall come to pass in the
last days, saith the Lord God. (v. 16.
17. Joel ii. 28.) Nowhere as yet the
name of Christ, nor His promises but the
promise is that of the Father. Observe the
wisdom: observe the considerate forbearance:
(sugkatabasin.) He did not pass on to speak
at once of the things relating to Christ; that
He had promised this after His Crucifixion;
truly that would have been to upset all. And
yet, you will say, here was sufficient to prove
His divinity. True, it was, if believed
(and the very point was that it should be
believed); but if not believed, it would have
caused them to be stoned. "And I will pour
out of My Spirit upon all flesh."
He offers even to them excellent hopes, if they
would have them. And so far, he does not leave
it to be regarded as the exclusive advantage of
himself and his company; which would have made
them be looked upon with an evil eye; thus
cutting off all envious feeling. "And your
sons shall prophesy." And yet, he says, not
yours this achievement, this distinction; the
gift has passed over to your children. Himself
and his company he calls their sons, and those
[whom he is addressing] he calls his and their
fathers. "And your young men shall see
visions, and your old men shall dream dreams;
and on My servants and on My handmaidens I
will pour out in those days of My Spirit; and
they shall prophesy." So far he shows that he
and his have found favor, in that they had
received (kataxiwqentas) [the Spirit]; not
so they whom he is addressing; for that they had
crucified [the Lord]. So Christ also,
willing to mitigate their wrath, said, "By
whom do your sons cast out devils?" (Matt.
xii. 27.) He did not say, My disciples;
for indeed it seemed a flattering mode of
expression. And so Peter also did not say,
'They are not drunk, but speak by the
Spirit:' but he takes refuge with the
prophet, and under shelter of him, so speaks.
As for the accusation [of drunkenness], he
cleared himself of that by his own assertion;
but for the grace, he fetches the prophet as
witness. "I will pour out of My Spirit upon
all flesh." ["And your sons," etc.] To
some the grace was imparted through dreams, to
others it was openly poured forth. For indeed
by dreams the prophets saw, and received
revelations.
Then he goes on with the prophecy, which has in
it also something terrible. "And I will show
wonders in heaven above, and signs" ["in the
earth beneath"]. (v. 19.) In these
words he speaks both of the judgment to come,
and of the taking of Jerusalem. "Blood and
fire, and vapor of smoke." Observe how he
describes the capture. "The sun shall be
turned into darkness, and the moon into
blood." (v. 20.) This results from the
(siaqesews) internal affection of the
sufferers. It is said, indeed, that many such
phenomena actually did occur in the sky, as
Josephus attests. At the same time the
Apostle strikes fear into them, by reminding
them of the darkness which had lately occurred,
and leading them to expect things to come.
"Before that great and notable day of the Lord
come." For be not confident, he means to
say, because at present you sin with impunity.
For these things are the prelude of a certain
great and dreadful day. Do you see how he made
their souls to quake and melt within them, and
turned their laughter into pleading for
acquittal? For if these things are the prelude
of that day, it follows that the extreme of
danger is impending. But what next? He again
lets them take breath, adding, "And it shall
come to pass, that whosoever shall call upon the
name of the Lord, shall be saved." (Rom.
x. 13.) This is said concerning Christ,
as Paul affirms, but Peter does not venture as
yet to reveal this.
Well, let us look over again what has been
said. It is well managed, that as against men
laughing and mocking, he starts up and begins
with, "Be this known unto you all and hearken
unto my words." But he begins by saying,
"Ye men of Judea." By the expression
'Ioudaioi, I take him to mean those that
lived in Judea.--And, if you please, let
us compare those expressions in the Gospel,
that you may learn what a sudden change has taken
place in Peter. "A damsel," it is written,
"came out unto him, saying, Thou also wast
with Jesus of Nazareth." And, says he,
"I know not the Man." And being again
questioned, "he began to curse and to swear."
(Matt. xxvi. 69-72.) But see here his
boldness, and his great freedom of
speech.--He did not praise those who had
said, "We do hear them speak in our tongues
the wonderful works of God;" but by his
severity towards those others, he made these
more earnest, and at the same time his address
is clear from all appearance of adulation. And
it is well to remark, on all occasions, however
the Apostles may condescend to the level of
their hearers (sugkatabasis), their language
is clear from all appearance both of adulation
and of insolence: which is a difficult point to
manage.
Now that these things should have occurred at
"the third hour," was not without cause. For
the brightness of this fire is shown at the very
time when people are not engaged in their works,
nor at dinner; when it is bright day, when all
are in the market-place. Do you observe also
the freedom which fills his speech? "And
hearken to my words." And he added nothing,
but, "This," says he, "is that which was
spoken by the prophet Joel; And it shall come
to pass in the last days." He shows, in
fact, that the consummation is nigh at hand,
and the words, "In the last days," have a
kind of emphasis. ["I will pour out,"
etc.] And then, that he may not seem to limit
the privilege to the sons only, he subjoins,
"And your old men shall dream dreams." Mark
the sequence. First sons; just as David
said, "Instead of thy fathers, were begotten
thy sons." (Ps. xlv. 17.) And again
Malachi; "They shall turn the hearts of the
fathers to the children. And on my
handmaidens, and on my servants." (Mal.
iv. 6.) This also is a token of excellence,
for we have become His servants, by being freed
from sin. And great is the gift, since the
grace passes over to the other sex also, not as
of old, it was limited to just one or two
individuals, as Deborah and Huldah. He did
not say that it was the Holy Ghost, neither
did he expound the words of the prophet; but he
merely brings in the prophecy to fight its own
battle. As yet also he has said nothing about
Judas; and yet it was known to all what a doom
and punishment he had undergone; for nothing was
more forcible than to argue with them from
prophecy: this was more forcible even than
facts. For when Christ performed miracles,
they often contradicted Him. But when Christ
brought forward the prophet, saying, "The
Lord said unto my Lord, Sit Thou on my right
hand," they were silent, and "no man," we
read, "was able to answer Him a word."
(Ps. xc. 1.) And on all occasions He
Himself also appealed to the Scriptures; for
instance, "If he called them gods to whom the
word of God came." (John x. 35.) And
in many places one may find this. On this
account here also Peter says, "I will pour
out of my spirit upon all flesh;" that is,
upon the Gentiles also. But he does not yet
reveal this, nor give interpretations; indeed,
it was better not to do so (as also this obscure
saying, "I will show wonders in heaven
above," put them the more in fear because it
was obscure.) And it would have been more an
offence, had it been interpreted from the very
first. Then besides, even as plain, he passes
over it, wishing to make them regard it as
such. But after all, he does interpret to them
anon, when he discourses to them upon the
resurrection, and after he has paved the way by
his discourse. (infra v. 39.) For since
the good things were not sufficient to allure
them, [it is added, "And I will show
wonders, etc."]. Yet this has never been
fulfilled. For none escaped then [in that
former judgment], but now the faithful did
escape, in Vespasian's time. And this it is
that the Lord speaks of, "Except those days
had been shortened, not all flesh should be
saved."- ["Blood, and fire, and vapor of
smoke."] (Matt. xxiv. 22.) The worst
to come first; namely, the inhabitants to be
taken, and then the city to be razed and burnt.
Then he dwelt upon the metaphor, bringing
before the eyes of the hearers the overthrow and
the taking. "The sun shall be turned into
darkness, and the moon into blood." What
means, the moon turned into blood? It denotes
the excess of the slaughter. The language is
fraught with helpless dismay. (supra p.
32.) "And it shall come to pass, every one
who shall call upon the name of the Lord shall
be saved. Every one," he says: though he be
priest (but he does not vet reveal the
meaning), though bond, though free. For
there is no male nor female in Christ Jesus,
no bond, no free. (Gal. iii. 28.) Well
may it be so, for all these are but shadow.
For if in king's palaces there is no high-born
nor low-born, but each appears according to his
deeds; and in art, each is shown by his works;
much more in that school of wisdom
(qilosoqia). "Every one who shall invoke."
Invoke: not any how, for it is written,
"Not every one that saith unto Me, Lord,
Lord:" but with (diaqesews) inward earnest
affection, with a life more than commonly good,
with the confidence which is meet. Thus far,
however, he makes the discourse light, by
introducing that which relates to faith, and
that terrible which relates to the punishment.
For in the invocation is the salvation.
What, I pray you, is this you say? Do you
talk of salvation for them after the Cross?
Bear with me a little. Great is the mercy of
God. And this very fact does, no less than
the resurrection, prove him to be God, yea,
no less than His miracles--the fact that He
calls these to Him. For surpassing goodness
is, above all things, peculiarly God's own.
Therefore also He says, "None is good save
one, that is, God." (Luke xviii. 19.)
Only let us not take this goodness for an
occasion of negligence. For He also punishes
as God. In fact, the very punishments here
spoken of, He brought them to pass, even He
who said, "Every one who shall call on the
name of the Lord, shall be saved." I speak
of the fate of Jerusalem; that intolerable
punishment: of which I will tell you some few
of the particulars, useful to us in our
contest, both with the Marcionites and many
other heretics. For, since they distinguish
between Christ a good God, and that evil God
[of the Old Testament], let us see who it
was that effected these things. The evil God,
taking vengeance for Christ? or not so? How
then alien to Him? But was it the good God?
Nay, but it is demonstrated that both the
Father and the Son did these things. The
Father in many places; for instance, when He
says in the parable of the vineyard, ["He
will miserably destroy those wicked husbandmen"
(Matt. xxi. 41); again in the parable of
the marriage feast, the King is said] to send
His armies (ib. xxii. 7): and the Son,
when He says, "But those Mine enemies,
which would not that I should reign over them,
bring hither, and slay them before Me."
(Luke xix. 27.) * * *. And they
sent, saying, We will not have Thee to reign
over us. Would you like then to hear the things
which actually came to pass? Moreover, Christ
Himself also speaks of the future tribulations,
than which never any thing more dreadful came to
pass; never any thing more ruthless, my
beloved, than the deeds then done! And He
Himself declared it. For what could you wish
to see more grievous than these? * *
*--probed them with their dag gers! * *
But shall I relate to you the shocking case of
the woman, that tragic tale? * * (Joseph.
B. J. vi. 3. 4. Did not the actual
events cast all misery into the shade? But
shall I tell you of famines and pestilences?
One might speak of horrors without number:
nature was unknown; law unknown; they outdid
wild beasts in ferocity. True, these miseries
came by the fate of wars; but because God,
because Christ so willed it to be. These facts
will apply both against the Marcionites and
against those who do not believe that there is a
hell: for they are sufficient to silence their
impudence. Are not these calamities more severe
than the Babylonian? Are not these sufferings
more grievous than the famines of that time?
Yes, for ["never was the like from the
beginning of the world"] "no, nor ever shall
be such." (Matt. xxiv. 21.) And this
was Christ's own declaration. In what sense
then, think ye, is it said that Christ
remitted them their sin? Perhaps it seems a
commonplace question: but do ye solve
it.--It is not possible to show anywhere,
even in fiction, any thing like what the reality
was here. And had it been a Christian that
wrote this history, the matter might be regarded
with suspicion: but if he was a Jew, and a
Jewish zealot, and after the Gospel, how can
the meaning of the facts be otherwise than
palpable to all men? For you will see the man,
how, everywhere, he always extols the concerns
of the Jews.--There is therefore a hell, O
man! and God is good.--Aye, did you
shudder at hearing these horrors? But these,
which take place here, are nothing in comparison
with what shall be in that world. Once more I
am compelled to seem harsh, disagreeable,
stern. But what can I do? I am set to this:
just as a severe schoolmaster is set to be hated
by his scholars: so are we. For would it not
be strange indeed, that, while those who have a
certain post assigned them by kings do that which
is appointed them, however disagreeable the task
may be, we, for fear of your censure, should
leave our appointed task undone? Another has a
different work. Of you, many have it for their
work, to show mercy, to act humanely, to be
pleasant and agreeable to the persons to whom you
are benefactors. But to those to whom we do
good, we seem stern and severe, troublesome and
disagreeable. For we do good, not by the
pleasure we give, but by the pain we inflict.
So it is also with the physician: though he
indeed is not excessively disagreeable, for the
benefit afforded by his art is had immediately;
ours hereafter. So again the magistrate is
odious to the disorderly and seditious; so the
legislator is vexatious to them for whom he makes
laws. But not so he that invites to enjoyment,
not so he that prepares public festivities and
entertainments, and puts all the people in
garlands: no, these are men that win
acceptance, feasting, as they do, whole cities
with all sorts of spectacles; contributing
largely, bearing all the cost. And therefore
those whom they have treated, requite them for
these enjoyments with words of welcome and
benediction, with hanging (parapetasmata) of
tapestries, and a blaze of lamps, and with
wreaths, and boughs, and brilliant garments.
Whereas, at the sight of the physician, the
sick become sad and downcast: at sight of the
magistrate, the rioters become subdued: no
running riot then, no gambolling, except when
he also goes over into their ranks. Let us
see, then, which render the best service to
their cities; those who provide these
festivities, and banquetings, and expensive
entertainments, and manifold rejoicings; or
those who restrain all those doings, bearing
before them stocks, scourges, executioners,
dreaded soldiers, and a voice fraught with much
terror: and issuing orders,
and making men hang down their heads, and with
the rod dispersing the idlers in the
market-place. Let us see, I say; these are
the disagreeable, those the beloved: let us see
where the gain rests. (lhlei.) What comes
then of your pleasure-givers? A kind of frigid
enjoyment, lasting till the evening, and
to-morrow vanished; mirth ungoverned, words
unseemly and dissolute. And what of these?
Awe, sobriety, subdued thoughts;
reasonableness of mind, an end of idleness; a
curb on the passions within; a wall of defence,
next to God, against assailants from without.
It is by means of these we have each our
property but by those ruinous festivities we
dissipate it. Robbers indeed have not invaded
it, but vainglory together with pleasure acts
the part of robber. Each sees the robber
carrying off everything before his eyes, and is
delighted at it! A new fashion of robbery,
this, to induce people to be glad when one is
plundering them! On the other part, there is
nothing of the kind: but God, as the common
Father, has secured us as by a wall against all
[depredators], both seen and unseen. For,
"Take heed," saith He, "that ye do not
your alms before men." (Matt. vi. 1.)
The soul learns from the one, [excess; from
the other] to flee injustice. For injustice
consists not merely in grasping at more wealth
than belongs to us, but in giving to the belly
more than its needful sustenance, in carrying
mirth beyond its proper bounds, and causing it
to run into frantic excesses. From the one, it
learns sobriety; from the other, unchastity.
For it is unchastity, not merely to have carnal
intercourse with women, but even to look upon a
woman with unchaste eyes. From the one, it
learns modesty; from the other, conceited
self-importance. For, "All things," says
the Apostle, "are lawful for me, but not all
things expedient." (1 Cor. vi. 12.)
From the one, decent behavior; from the other
unseemliness. For, as to the doings in the
theatres, I pass these. But to let you see
that it is not even a pleasure either, but a
grief, show me, but a single day after the
festival, both those who spent their money in
giving it, and those who were feasted with
spectacles: and you shall see them all looking
dejected enough, but most of all him, your
(ekeinon) famous man that has spent his money
for it. And this is but fair: for, the day
before, he delighted the common man, and the
common man indeed was in high good humor and
enjoyment, and rejoiced indeed in the splendid
garment, but then not having the use of it, and
seeing himself stripped of it, he was grieved
and annoyed; and wanted to be the great man,
seeing even his own enjoyment to be small
compared with his. Therefore, the day after,
they change places, and now he, the great man,
gets the larger share in the dejection.
Now if in worldly matters, amusements are
attended with such dissatisfaction, while
disagreeable things are so beneficial, much more
does this hold in things spiritual. Why is it
that no one quarrels with the laws, but on the
contrary all account that matter a common
benefit? For indeed not strangers from some
other quarter, nor enemies of those for whom the
laws are made, came and made these orders, but
the citizens themselves, their patrons, their
benefactors: and this very thing, the making of
laws, is a token of beneficence and good-will.
And yet the laws are full of punishment and
restraint, and there is no such thing as law
without penalty and coercion. Then is it not
unreasonable, that while the expositors of those
laws are called deliverers, benefactors, and
patrons, we are considered troublesome and
vexatious if we speak of the laws of God? When
we discourse about hell, then we bring forward
those laws: just as in the affairs of the
world, people urge the laws of murder, highway
robbery, and the like, so do we the penal
laws: laws, which not man enacted, but the
Only-Begotten Son of God Himself. Let him
that hath no mercy, He says, be punished
(Matt. xviii. 23); for such is the import
of the parable. Let him that remembereth
injuries, pay the last penalty. Let him that
is angry without cause, be cast into the fire.
Let him that reviles, receive his due in hell.
If you think these laws which you hear strange,
be not amazed. For if Christ was not intended
to make new laws, why did He come? Those
other laws are manifest to us; we know that the
murderer and adulterer ought to be punished. If
then we were meant only to be told the same
things over again, where was the need of a
heavenly Teacher? Therefore He does not say,
Let the adulterer be punished, but, whoso
looketh on with unchaste eyes. And where, and
when, the man will receive punishment, He
there tells us. And not in fine public
monuments, nor yet somewhere out of sight, did
He deposit His laws; not pillars of brass did
He raise up, and engrave letters thereon, but
twelve souls raised He up for us, the souls of
the Apostles, and in their minds has He by the
Spirit inscribed this writing. This cite we to
you. If this was authorized to Jews, that
none might take refuge in the plea of ignorance,
much more is it to us. But should any say,
"I do not hear, therefore have no guilt," on
this very score he is most liable to punishment.
For, were there no teacher, it would be
possible to take refuge in this plea; but if
there be, it is no longer possible. Thus see
how, speaking of Jews, the Lord deprives them
of all excuse; "If I had not come and spoken
unto them, they had not had sin:" (John xv.
22): and Paul again, "But I say, have
they not heard? Nay, but into all the earth
went forth their sound." (Rom. x. 18.)
For then there is excuse, when there is none to
tell the man; but when the watchman sits there,
having this as the business of his life, there
is excuse no longer. Nay, rather, it was the
will of Christ, not that we should look only
upon these written pillars, but that we should
ourselves be such. But since we have made
ourselves unworthy of the writing, at least let
us look to those. For just as the pillars
threaten others, but are not themselves
obnoxious to punishment, nor yet the laws, even
so the blessed Apostles. And observe; not in
one place only stands this pillar, but its
writing is carried round about in all the world.
Whether you go among the Indians, you shall
hear this: whether into Spain, or to the very
ends of the earth, there is none without the
hearing, except it be of his own neglect. Then
be not offended, but give heed to the things
spoken, that ye may be able to lay hold upon the
works of virtue, and attain unto the eternal
blessings in Christ Jesus our Lord, with
Whom to the Father and Holy Ghost together be
glory, power, honor, now and ever, world
without end. Amen.
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