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ACTS. XXIII. 6-8.
"But when Paul perceived that the one part
were Sadducees, and the other Pharisees, he
cried out in the council, Men and brethren, I
am a Pharisee, the son of a Pharisee: of the
hope and resurrection of the dead I am called in
question. And when he had so said, there arose
a dissension between the Pharisees and the
Sadducees: and the multitude was divided. For
the Sadducees say that there is no
resurrection, neither angel, nor spirit: but
the Pharisees confess both."
AGAIN he discourses simply as man, and he
does not on all occasions alike enjoy the benefit
of supernatural aid. "I am a Pharisee, the
son of a Pharisee:" both in this, and in what
comes after it, he wished to divide the
multitude, which had an evil unanimity against
him. And he does not speak a falsehood here
either: for he was a Pharisee by descent from
his ancestors. "Of the hope and resurrection
of the dead I am called in question." For
since they would not say for what reason they
arraigned him, he is compelled therefore to
declare it himself. "But the Pharisees," it
says, "confess both." And yet there are
three things: how then does he say both?
"Spirit and Angel" is put as one. When he
is on their side, then they plead for him.
"And there arose a great cry: and the scribes
that were of the Pharisees' part arose, and
strove, saying, We find no evil in this man:
but"what) "if a spirit has spoken to him, or
an angel?" (v. 9.) Why did they not plead
for him before this? Do you observe, how,
when the passions give way, the truth is
discovered? Where is the crime, say they, if
an angel has spoken to him, or a spirit? Paul
gives them no handle against him. "And when
there arose a great dissension, the tribune,
fearing lest Paul should have been pulled in
pieces of them, commanded the soldiers to go
down, and to take him by force from among them,
and to bring him into the castle." (v.
10.) The tribune is afraid of his being
pulled in pieces, now that he has said that he
is a Roman: and the matter was not without
danger. Do you observe that Paul had a right
to profess himself a Roman? Else, neither
would (the tribune) have been afraid now. So
it remains that the soldiers must bear him off by
force. But when the wretches saw all to be
without avail, they take the whole matter into
their own hands, as they would fain have done
before, but were prevented: and their
wickedness stops nowhere, though it received so
many checks: and yet how many things were
providentially ordered, on purpose that they
might settle down from their rage, and learn
those things through which they might possibly
recover themselves! But none the less do they
set upon him. Sufficient for proof of his
innocence was even this, that the man was saved
when at the point to be pulled in pieces, and
that with these so great dangers about him, he
escaped them all. "And the night following the
Lord stood by him, and said, Be of good
cheer, Paul: for as thou hast testified of Me
in Jerusalem, so must thou bear witness also at
Rome. And when it was day, certain of the
Jews banded together, and bound themselves
under a curse, saying that they would neither
eat nor drink till they had killed Paul.
And they were more than forty which had made
this conspiracy." (v. 11-13.) "They
bound themselves under a curse," it says. See
how vehement and revengeful they are in their
malice l What means, "bound under a curse?"
Why then those men are accused forever, seeing
they did not kill Paul. And forty together.
For such is the nature of that nation: when
there needs concerting together for a good
object, not even two concur with each other:
but when it is for an evil object, the entire
people does it. And they admit the rulers also
as accomplices. "And they came to the chief
priests and elders, and said, We have bound
ourselves under a great curse that we will eat
nothing until we have slain Paul. Now
therefore ye with the council signify to the
tribune that he bring him down unto you
to-morrow, as though ye would enquire something
more perfectly concerning him: and we, or ever
he come near, are ready to kill him. And when
Paul's sister's son heard of their lying in
wait, he went and entered into the castle, and
told Paul. Then Paul called one of the
centurions unto him, and said, Bring this
young man unto the tribune: For he hath a
certain thing to tell him. So he took him, and
brought him to the tribune, and said, Paul the
prisoner called me unto him, and prayed me to
bring this young man unto thee, who hath
something to say unto thee. Then the tribune
took him by the hand, anti went with him aside
privately, and asked him, What is that thou
hast to tell me? And he said, the Jews have
agreed to desire thee that thou wouldest bring
down Paul to-morrow into the council, as
though they would enquire somewhat of him more
perfectly. But do not thou yield unto them for
there lie in wait for him of them more than forty
men, which have bound themselves with an oath,
that they will neither eat nor drink till they
have killed him: and now are they ready,
looking for a promise from thee. So the tribune
then let the young man depart, and charged him,
See thou tell no man that thou hast showed these
things to me." (v. 14-22). Again he
is saved by man's forethought. And observe:
Paul lets no man learn this, not even the
centurion, that the matter might not become
known. And the centurion having come, reported
to the tribune. And it is well done of the
tribune also, that he bids him keep it secret,
that it might not become known: moreover he
gives his orders to the centurions only, at the
time when the thing was to be done: and so Paul
is sent into Caesarea, that there too he might
discourse in a greater theatre and before a more
splendid audience: that so the Jews may not be
able to say, "If we had seen Paul, we would
have believed--if we had heard him teaching."
Therefore this excuse too is cut off from them.
"And the Lord," it said, "stood by him,
and said, Be of good cheer: for as thou hast
testified of Me in Jerusalem, so must thou
bear witness also at Rome." (Yet) even
after He has appeared to him, He again suffers
him to be saved by man's means. And one may
well be astonished at Paul; he i was not taken
aback, neither said, "Why, what is this?
Have I then been deceived by Christ?" but he
believed: yet, because he believed, he did not
therefore sleep: no; what was in his own power
by means of human wisdom, he did not abandon.
"Bound themselves by a curse:" it was a kind
of necessity that those men fastened on
themselves by the curse. "That they would
neither eat nor drink." Behold fasting the
mother of murder! Just as Herod imposed on
himself that necessity by his oath, so also do
these. For such are the devil's (ways):
under the pretext forsooth of piety he sets his
traps. "And they came to the chief priests,"
etc. And yet they ought to have come (to the
tribune), ought to have laid a charge, and
assembled a court of justice: for these are not
the doings for priests, but for captains of
banditti, these are not the doings for rulers,
but for ruffians. They endeavor also to corrupt
the ruler: but it was providentially ordered,
to the intent that he also should learn of their
plot. For not (only) by their having nothing
to say, but also by their secret attempt, they
convicted themselves that they were naught. It
is likely too that after (Paul was gone) the
chief priests came to (the tribune) making
their request, and were put to shame. For of
course he would not have liked either to deny or
to grant their request. How came he to believe
(the young man's tale)? He did so in
consequence of what had already taken place;
because it was likely they would do this also.
And observe their wickedness: they as good as
laid a necessity on the chief priests also: for
if they undertook so great a thing themselves,
and engaged themselves in the whole risk, much
more ought those to do thus much. Do you
observe, how Paul is held innocent by those
that are without, as was also Christ by
Pilate? See their malice brought to naught:
they delivered him up, to kill and condemn him:
but the result is just the contrary; he is both
saved, and held innocent.
For had it not been so, he would have been
pulled in pieces: had it not been so, he would
have perished, he would have been condemned.
And not only does the tribune) rescue him from
the rush (made upon him), but also from much
other (violence): see how he becomes a
minister to him, insomuch that without risk he
is carried off safe with so large a force.
"And he called unto him two centurions,
saying, Make ready two hundred soldiers to go
to Caesarea, and horsemen threescore and ten,
and spearmen two hundred, at the third hour of
the night; and provide them beasts, that they
may set Paul on, and bring him safe unto Felix
the governor. And he wrote a letter after this
manner:
Claudius Lysias unto the most excellent
governor Felix sendeth greeting. This man was
taken of the Jews, and should have been killed
of them: then came I with an army, and rescued
him, having understood that he was a Roman.
And when I would have known the cause wherefore
they accused him, I brought him forth into
their council: whom I perceived to be accused
of questions of their law, but to have nothing
laid to his charge worthy of death or of bonds.
And when it was told me how that the Jews laid
wait for the man, I sent straightway to thee,
and gave commandment to his accusers also to say
before thee what they had against him. Fare ye
well." (v. 23-30). See how the letter
speaks for him as a defence--for it says, "I
found nothing worthy of death," but as
accusation against them (rather) than against
him. "About to have been killed of them:" so
set upon his death were they. First, "I came
with the army, and rescued him:" then also
"I brought him down unto them:" and not even
so did they find anything to lay to his charge:
and when they ought to have been stricken with
fear and shame for the former act, they again
attempt to kill him, insomuch that again his
cause became all the more clear. "And his
accusers," he says, "I have sent unto
thee:" that at the tribunal where these things
are more strictly examined, he may be proved
guiltless.
(Recapitulation.) Let us look then to what
has been said above. "I," he says, "am a
Pharisee:" then, that he may not seem to pay
court, he adds, "Of the hope and resurrection
of the dead it is, that I am called in
question." (v. 6.) From this charge and
calumny he commends himself. "For the
Sadducees indeed," etc. The Sadducees have
no knowledge of anything incorporeal, perhaps
not even God; so gross (pakeis) are they:
whence neither do they choose to believe that
there is a Resurrection. "And the scribes,"
etc.
Look; the tribune also hears that the
Pharisees have acquitted him of the charges,
and have given sentence (Mss. and Edd.
eyhfisato, "he gave sentence") in his favor,
and with greater confidence carries him off by
force. Moreover all that was spoken (by
Paul) was full of right-mindedness
(filosofias). "And the night following the
Lord stood by him," etc. See what strong
consolation! First he praises him, "As thou
hast testified to My cause in Jerusalem;"
then He does not leave him to be afraid for the
uncertain issue of his journey to Rome: for
thither also, He saith, thou shalt not depart
alone (monos), Cat. and Edd. monon), but
thou shalt also have all this boldness of
speech.
Hereby it was made manifest, not (only) that
he should be saved, but that (he should be so)
in order to great crowns in the great city. But
why did He not appear to him before he fell into
the danger? Because it is evermore in the
afflictions that God comforts us; for He
appears more wished-for, while even in the
dangers He exercises and trains us. Besides,
he was then at ease, when free from bonds; but
now great perils were awaiting him. "We have
bound ourselves," they say, "under a curse,
that we will not eat nor drink." (v. 14.)
What is all this zeal? "That he may bring him
down," it says, "unto you, as though ye
would enquire into his case more perfectly."
(v. 15.) Has he not twice made a speech
unto you? has he not said that he is a
Pharisee? What (would ye have) over and
above this? So reckless were they and afraid of
nothing, not tribunals, not laws: such their
hardihood which shrunk from nothing. They both
declare their purpose, and announce the way of
carrying it into effect. "Paul's sister's
son heard of it." (v. 16.) This was of
God's providence, their not perceiving that it
would be heard. What then did Paul? he was
not alarmed, but perceived that this was God's
doing: and casting all upon Him, so he acquits
himself (from further concern about it:)
"having called one of the centurions," etc.
(v. 17.) He told of the plot, he was
believed; he is saved. If he was acquitted of
the charge, why did (the tribune) send the
accusers? That the enquiry might be more
strict: that the man might be the more entirely
cleared.
Such are God's ways of ordering: the very
things by which we are hurt, by these same are
we benefited. Thus it was with Joseph: his
mistress sought to ruin him: and she seemed
indeed to be contriving his ruin, but by her
contriving she placed him in a state of safety:
for the house where that wild beast (of a
woman) was kept was a den in comparison with
which the prison was gentle. (Gen. xxxix.
1-20.) For while he was there, although
he was looked up to and courted, he was in
constant fear, test his mistress should set upon
him, and worse than any prison was the fear that
lay upon him: but after the accusation he was in
security and peace, well rid of that beast, of
her lewdness and her machinations for his
destruction: for it was better for him to keep
company with human creatures in miserable
plight, than with a maddened misstress. Here
he comforted himself, that for chastity's sake
he had fallen into it: there he had been in
dread, lest he should receive a death-blow to
his soul: for nothing in the world is more
annoying than a woman in love can be to a young
man who will not (meet her advances): nothing
more detestable (than a woman in such case),
nothing more fell: all the bonds in the world
are light to this. So that the fact was not
that he got into prison, but that he got out of
prison. She made his master his foe, but she
made God his friend: brought him into closer
relation to Him Who is indeed the true
Master; she cast him out of his stewardship in
the family, but made him a familiar friend to
that Master. Again, his brethren sold him
(Gen. xxxvii. 18); but they freed him
from having enemies dwelling in the same house
with him, from envy and much ill will, and from
daily machinations for his ruin: they placed him
far aloof from them that hated him. For what
can be worse than this, to be compelled to dwell
in the same house with brethren that envy one;
to be an object of suspicion, to be a mark for
evil designs? So that while they and she were
severally seeking to compass their own ends, far
other were the mighty consequences working out by
the Providence of God for that just man. When
he was in honor, then was he in danger; when he
was in dishonor, then was he in safety. The
eunuchs did not remember him, and right well it
was that they did not, that the occasion of his
deliverance might be more glorious: that the
whole might be ascribed, not to man's favor,
but to God's Providence (Gen. xl. 23):
that at the right moment, Pharaoh, reduced to
need, might bring him out; that not as
conferring but as receiving a benefit, the king
might release him from the prison. (ib. xli.
40.) It behooved to be no servile gift, but
that the king should be reduced to a necessity of
doing this: it behooved that it should be made
manifest what wisdom was in him. Therefore it
is that the eunuch forgets him, that Egypt
might not forget him, that the king might not be
ignorant of him. Had he been delivered at that
time, it is likely he would have desired to
depart to his own country: therefore he is kept
back by numberless constraints, first by
subjection to a master, secondly by being in
prison, thirdly by being over the kingdom, to
the end that all this might be brought about by
the Providence of God. Like a spirited steed
that is eager to bound off to his fellows, did
God keep him back there, for causes full of
glory. For that he longed to see his father,
and free him from his distress, is evident from
his calling him thither. (Gen. xlv. 9.)
Shall we look at other instances of evil
designing, how they turn out to our good, not
only by having their reward, but also by their
working at the very time precisely what is for
our good? This (Joseph's) uncle (Esau)
had ill designs against his father (Jacob),
and drove him out of his native land: what
then? (Gen. xxvii. 41.) He too set him
(thereby) aloof from the danger; for he too
got (thereby) to be in safety. He made him a
wiser and a better man (filosofwteron); he was
the means of his having that dream (Gen.
xxviii. 12.) But, you will say, he was a
slave in a foreign land? Yes, but he arrives
among his own kindred, and receives a bride,
and appears worthy to his father-in-law.
(ib. xxix. 23.) But he too cheated him?
Yes, but this also turned out to his good,
that he might be the father of many children.
But it was in his mind to design evil against
him? True, but even this was for his good,
that he might thereupon return to his own
country; for if he had been in good
circumstances, he would not have so longed for
home. But he defrauded him of his hire? Aye,
but he got more by the means. (ib. xxxi.
7.) Thus, in every point of these men's
history, the more people designed their hurt,
the more their affairs flourished. If
(Jacob) had not received the elder daughter,
he would not soon have been the. father of so
many children; he would have dragged out a long
period in childlessness, he would have mourned
as his wife did. For she indeed had reason to
mourn, as not having become a mother (ib.
xxx. 1, 2.); but he had his consolation:
whence also he gives her a repulse. Again, had
not (Laban) defrauded him of his hire, he
would not have longed to see his own country;
the higher points (filosofia) of the man's
character would not have come to light, (his
wives) would not have become more closely
attached to him. For see what they say:
"With devouring hath he devoured us and our
money." (Gen. xxxi. 15.) So that this
became the means of riveting their love to him.
After this he had in them not merely wives, but
(devoted) slaves; he was beloved by them: a
thing that no possession can equal: for
nothing, nothing whatever, is more precious
than to be thus loved by a wife and to love her.
"And a wife," Scripture says, "that agrees
with her husband." (Ecclus. xxv. 1. "A
man and a wife that agree together." E.V.)
One thing this, as the Wise Man puts it, of
the things for which a man is to be counted
happy; for where this is, there all wealth,
all prosperity abounds: as also, where it is
not, there all besides profits nothing, but all
goes wrong, all is mere unpleasantness and
confusion. Then let us seek this before all
things. He that seeks money, seeks not this.
Let us seek those things which can remain
fixed. Let us not seek a wife from among the
rich, lest the excess of wealth on her side
produce arrogance, lest that arrogance be the
means of marring all. See you not what God
did? how He put the woman in subjection?
(Gen. iii. 16.) Why art thou
ungrateful, why without perception? The very
benefit God has given thee by nature, do not
thou mar the help it was meant to be. So that
it is not for her wealth that we ought to seek a
wife: it is that we may receive a partner of our
life, for the appointed order of the procreation
of children. It was not that she should bring
money, that God gave the woman; it was that
she might be an helpmate. But she that brings
money, becomes, instead of a wife, a setter up
of her own will (epiboulos), a mistress--it
may be a wild beast instead of a wife--while
she thinks she has a right to give herself airs
upon her wealth. Nothing more shameful than a
man who lays himself out to get riches in this
way. If wealth itself is full of temptations,
what shall we say to wealth so gotten? For you
must not look to this, that one or another as a
rare and unusual case, and contrary to the
reason of the thing, has succeeded: as neither
ought we in other matters to fix our regards upon
the good which people may enjoy, or their chance
successes, out of the common course: but let us
look to the reason of the thing as it is in
itself, and see whether this thing be not
fraught with endless annoyance. Not only you
bring yourself into a disreputable position; you
also disgrace your children by leaving them
poor, if it chance that you depart this life
before the wife: and you give her incomparably
more occasions for connecting herself with a
second bridegroom. Or do you not see that many
women make this the excuse for a second
marriage--that they may not be despised; that
they want to have some man to take the management
of their property? Then let us not bring about
so great evils for the sake of money; but let us
dismiss all (such aims), and seek a beautiful
soul, that we may also succeed in obtaining
love. This is the exceeding wealth, this the
great treasure, this the endless good things:
whereunto may we all attain by the grace and
loving kindness of our Lord Jesus Christ,
with Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and
ever, world without end. Amen.
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