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ACTS XII. 1, 2.
"Now at that time Herod the King stretched
forth his hands to vex certain of the Church.
And he killed James the brother of John with
the sword. And because he saw it pleased the
Jews, he proceeded further to take Peter
also. Then were the days of unleavened
bread." "AT that time," of course meaning
the time immediately following: for this is the
custom of Scripture. And he well says that
Herod "the king" (did this): this was not
he of Christ's time. Lo, a different sort of
trial--and mark what I said in the beginning,
how things are blended, how rest and trouble
alternate in the whole texture of the
history--not now the Jews, nor the
Sanhedrim, but the king. Greater the power,
the warfare more severe, the more it was done to
obtain favor with the Jews. "And," it
says, "he slew James the brother of John with
the sword:" (taking him) at random and
without selection. But, should any raise a
question, why God permitted this, we shall
say, that it was for the sake of these (Jews)
themselves: thereby, first, convincing them,
that even when slain (the Apostles) prevail,
just as it was in the case of Stephen:
secondly, giving them opportunity, after
satiating their rage, to recover from their
madness; thirdly, showing them that it was by
His permission this was done. "And when he
saw," it says, "that it pleased the Jews,
he proceeded further to seize Peter also. O
excessive wickedness! On whose behalf was it,
that he gratified them by doing murders thus
without plan or reason? "And it was the day of
unleavened bread." Again, the idle
preciseness of the Jews: to kill indeed they
forbade not, but at such a time they did such
things! "Whom having arrested, he put in
ward, having delivered him to four quaternions
of soldiers." (v. 4.) This was done both
of rage, and of fear. "He slew," it says,
"James the brother of John with the sword."
Do you mark their courage? For, that none may
say that without danger or fear of danger they
brave death, as being sure of God's delivering
them, therefore he permits some to be put to
death, and chief men too, Stephen and James,
thereby convincing their slayers themselves,
that not even these things make them fall away,
and hinder them. "Peter therefore was kept in
prison: but prayer was made without ceasing of
the Church unto God for him." (v. 5.)
For the contest was now for life and death:
both the slaying of the one made them fearful,
and the casting of the other into prison. "And
when Herod would have brought him forth, the
same night Peter was sleeping between two
soldiers, bound with two chains; and the
keepers before the door kept the prison. And,
behold, the angel of the Lord came upon him,
and a light shined in the prison: and he smote
Peter on the side, and raised him up, saying,
Arise up quickly. And his chains fell off from
his hands." (v. 6, 7.) In that night
He delivered him. "And a light shined in the
prison," that he might not deem it fancy: and
none saw the light, but he only. For if,
notwithstanding this was done, he thought it a
fancy, because of its unexpectedness; if this
had not been, much more would he have thought
this: so prepared was he for death. For his
having waited there many days and not being saved
caused this. Why then, say you, did He not
suffer him to fall into the hands of Herod, and
then deliver him? Because that would have
brought people into astonishment, whereas this
was credible: and they would not even have been
thought human beings. But in the case of
Stephen, what did He not do? Did He not
show them his face as it had been the face of an
angel? But what in short did He leave undone
here also? "And the angel said to him, Gird
thyself, and bind on thy sandals." (v.
8.) Here again it shows, that it was not
done of craft: for one that is in haste and
wishes to break out (of prison), is not so
particular as to take his sandals, and gird
himself. "And he did so And he said unto
him, Put on thy cloak, and follow me. And he
went out, and followed him and wist not that it
was true which was done by the Angel; but
thought he saw a vision. When they were past
the first and the second ward, they came unto
the iron gate that leadeth unto the city; which
opened to them of its own accord." (v. 9,
10.) Behold, a second miracle. "And they
went out, and passed on through one street; and
forthwith the angel departed from him. And when
Peter was come to himself, he said, Now I
know of a surety, that the Lord hath sent His
Angel, and hath delivered me out of the hand of
Herod, and from all the expectation of the
people of the Jews." (v. 10, 11.)
When the angel departed, then Peter
understood: "Now I perceive," says he, not
then. But why is this so, and why is Peter
not sensible of the things taking place,
although he had already experienced a like
deliverance when all were released? (ch. v.
18.) (The Lord) would have the pleasure
come to him all at once, and that he should
first be at liberty, and then be sensible of
what had happened. The circumstance also of the
chains having fallen off from his hands, is a
strong argument of his not having fled. "And
when he had considered the thing, he came to the
house of Mary the mother of John, whose
surname was Mark; where many were gathered
together praying." (v. 12.) Observe how
Peter does not immediately withdraw, but first
brings the good tidings to his friends. "And
as Peter knocked at the door of the gate, a
damsel came to hearken, named Rhoda. And when
she knew Peter's voice, she opened not the
gate for gladness,"--Mark even the
servant-girls, how full of piety they
are,--"but ran in, and told how Peter stood
before the gate." (v. 13-15.) But
they, though it was so, shook their heads
(incredulously): "And they said unto her,
Thou art mad. But she constantly affirmed that
it was even so. And they said, It is his
angel. "But Peter continued knocking: and
when they had opened the door, and saw him,
they were astonished. But he, beckoning unto
them with the hand to hold their peace, declared
unto them how the Lord had brought him out of
the prison. And he said, Go show these things
unto James, and to the brethren. And he
departed, and went into another place." (v.
16, 17.) But let us review the order of
the narrative.
(Recapitulation.) "At that time," it
says, "Herod the king stretched forth his
hands to afflict certain of the Church." (v.
1.) Like a wild beast, he attacked all
indiscriminately and without consideration.
This is what Christ said: "My cup indeed ye
shall drink, and with the baptism wherewith I
am baptized, shall ye be baptized." (Mark
x. 39.) "And he killed James the brother
of John." (v. 2.) For there was also
another James, the brother of the Lord:
therefore to distinguish him, he says, "The
brother of John." Do you mark that the sum of
affairs rested in these three, especially Peter
and James? And how was it he did not kill
Peter immediately? It mentions the reason:
"it was the day of unleavened bread:" and he
wished rather to make a display (ekpompeusai)
with the killing of him. "And when he saw it
pleased the Jews." (v. 3.) For their own
part, they now in consequence of Gamaliel's
advice, abstained from bloodshedding: and
besides, did not even invent accusations; but
by means of others they compassed the same
results.
This (counsel of Gamaliel's) above all was
their condemnation: for the preaching was shown
to be no longer a thing of men. "He proceeded
further to kill Peter also." (ch. v. 8.)
In very deed was that fulfilled, "We are
accounted as sheep for the slaughter." (Psa.
xliv. 13.) "Seeing," it says, "it was
a pleasing thing to the Jews." (Rom. viii.
36.) A pleasing thing, bloodshed, and
unrighteous bloodshed, wickedness, impiety!
He ministered to their senseless (atopois)
lusts: for, whereas he ought to have done the
contrary, to check their rage, he made them
more eager, as if he were an executioner, and
not a physician to their diseased minds. (And
this) though he had numberless warnings in the
case of both his grandfather and his father
Herod, how the former in consequence of his
putting the children to death suffered the
greatest calamities,. and the latter by slaying
John raised up against himself a grievous war.
But as they thought [* *] He feared lest
Peter, in consequence of the slaying of
James, should withdraw; and wishing to have
him in safe keeping, he put him in prison:
"and delivered him to four quaternions of
soldiers" (v. 4): the Stricter the
custody, the more wondrous the display.
"Peter therefore was kept in prison." (v.
5.) But this was all the better for Peter,
who was thereby made more approved, and evinced
his own manly courage. And it says, "there
was earnest prayer making." It was the prayer
of (filial) affection: it was for a father
they asked, a father mild. "There was," it
says, "earnest prayer." Hear how they were
affected to their teachers. No factions, no
perturbation: but they betook them to prayer,
to that alliance which is indeed invincible, to
this they betook them for refuge. They did not
say, "What? I, poor insignificant creature
that I am, to pray for him!" for, as they
acted of love, they did not give these things a
thought. And observe, it was during the
feast, that (their enemies) brought these
trials upon them, that their worth might be the
more approved. "And when Herod," etc.
(v. 6.) See Peter sleeping, and not in
distress or fear! That same night, after which
he was to be brought forth, he slept, having
cast all upon God. "Between two soldiers,
bound with two chains." (comp. 1 Pet. v.
7.) Mark, how strict the ward! "And
says, Arise." (v. 7.) The guards were
asleep with him, and therefore perceived nothing
of what was happening. "And a light shined."
What was the light for?
In order that Peter might see as well as hear,
and not imagine it to be all fancy. And the
command," Arise quickly," that he may not be
remiss. He also smote him; so deeply did he
sleep. "Rise," says he, "quickly:" this
is not to hurry him (qorubountos) but to
persuade him not to delay.
"And" immediately "his chains fell off from
his hands." How? answer me: where are the
heretics?--let them answer. "And the Angel
said unto him," etc. (v. 8) by this also
convincing him that it is no fancy: to this end
he bids him gird himself and put on his shoes,
that he may shake off his sleep, and know that
it is real. "And he wist not that it was true
that was done by the Angel, but thought he saw
a vision" (v. 9): well he might, by reason
of the excessive greatness (uprbolhn)
(uprbolhn) of the things taking place. Do you
mark what a thing it is for a miracle to be
excessive (uperbolh shmeiou)? how it amazes
(ekpLhttei) the beholder? how it will not let
the thing be believed? For if Peter "thought
he saw a vision," though he had girded himself
and put on his shoes, what would have been the
case with another?
"And," it says, "when they had passed the
first and the second ward, they came to the iron
gate, which opened unto them of its own accord"
(v. 10): and yet the things that had
happened within (the prison) were more
marvellous: but this was now more after the
manner of man. "And having gone out, they
went along one street and immediately (all
'until') the Angel departed from him."
(v. 11.) When there was no hindrance,
then the Angel departed. For Peter would not
have gone along (prohlqen), there being so
many hindrances. "And when he came to
himself;" for in very truth, it was indeed an
amazement (ekplhxis). "Now," saith he,
"I know"--now, not then, when I was in
the prison,--" that the Lord hath sent His
Angel, and hath delivered me out of the hand of
Herod and from all the expectation of the people
of the Jews. And when he had considered"
(v. 12), it says: viz. where he was,
or, that he must not without more ado depart but
requite his Benefactor: "he came to the house
of Mary the mother of John." Who is this
John? Probably he that was always with them:
for this is why he adds his distinctive name (to
parashmon), "whose surname was Mark." But
observe, "praying" in the night, how much
they got by it: what a good thing affliction
is; how wakeful it made them! Do you see how
great the gain resulting from the death of
Stephen? do you see how great the benefit
accruing from this imprisonment?
For it is not by taking vengeance upon those who
wronged them that God shows the greatness of the
Gospel: but in the wrong-doers themselves,
without any harm happening to those, he shows
what a mighty thing the afflictions in themselves
are, that we may not seek in any wise
deliverance from them, nor the avenging of our
wrongs. And mark how the very servant-girls
were henceforth upon an equality with them.
"For joy," it says, "she opened not."
(v. 13, 14.) This too is well done,
that they likewise may not be amazed by seeing
him at once, and that they may be incredulous,
and their minds may be exercised. "But ran
in," etc. just as we are wont to do, she was
eager to be herself the bringer of the good
tidings, for good news it was indeed. "And
they said unto her, Thou art mad: but she
constantly affirmed that it was even so: then
said they, It is his Angel." (v. 15.)
This is a truth, that each man has an Angel.
And what would the Angel? It was from the
time (of night) that they surmised this. But
when he "continued knocking, and when they had
opened, and saw him, they were astonished.
But he beckoning to them with his hand" (v.
16, 17), made them keep quiet, to hear
all that had happened to him. He was now an
object of more affectionate desire to the
disciples, not only in consequence of his being
saved, but by his sudden coming in upon them and
straightway departing. Now, both his friends
learn all clearly; and the aliens also learn,
if they had a mind, but they had not. The same
thing happened in the case of Christ. "Tell
these things," he says, "to James, and to
the brethren." How free from all vainglory!
Nor did he say, Make known these things to
people everywhere, but, "to the brethren.
And he withdrew to another place:" for he did
not tempt God, nor fling himself into
temptation: since, when they were commanded to
do this, then they did it. "Go," it was
said, "speak in the temple to the people."
(ch. v. 20.) But this the Angel said not
(here); on the contrary, by silently removing
him and bringing him out by night, he gave him
free permission to withdraw--and this too is
done, that we may learn that many things are
providentially brought about after the manner of
men--so that he should not again fall into
peril.--For that they may not say, "It was
his Angel," after he was gone, they say this
first, and then they see himself overthrowing
their notion of the matter. Had it been the
Angel, he would have knocked at the door,
would not have retired to another place. And
what followed in the day, make them sure.
"So Peter was kept in the prison," etc.
(v. 5.) They, being at large, were at
prayer: he, bound, was in sleep. "And he
wist not that it was true." (v. 9.) If he
thought it was true that was happening, he would
have been astonished, he would not have
remembered (all the circumstances): but now,
seeming to be in a dream, he was free from
perturbation. "When," it says, "they were
past the first and the second ward"--see also
how strong the guard was--"they came unto the
iron gate." (v. 10.) "Now know I that
the Lord hath sent His Angel." (v.
11.) Why is not this effected by
themselves? (I answer,) By this also the
Lord honors them, that by the ministry of His
Angels he rescues them. Then why was it not so
in the case of Paul? There with good reason,
because the jailer was to be converted, whereas
here, it was only that the Apostle should be
released. (ch. xvi. 25.) And God
disposes all things in divers ways. And there
too, it is beautiful, that Paul sings hymns,
while here Peter was asleep. "And when he had
considered, he came to the house of Mary,"
etc. (v. 12.) Then let us not hide
God's marvels, but for our own good let us
study to display these abroad for the edifying of
the others. For as he deserves to be admired
for choosing to be put into bonds, so is he
worthy of more admiration, that he withdrew not
until he had reported all to his friends. "And
he said, Tell James and the brethren." (v.
17.) That they may rejoice: that they may
not be anxious. Through these those learn, not
those through him: such thought had he for the
humbler part!- Truly, nothing better than
affliction not above measure (summetrou).
What think you must have been their state of
mind--how full of delight! Where now are
those women, who sleep the whole night through?
Where are those men, who do not even turn
themselves in their bed? Seest thou the
watchful soul? With women, and children, and
maidservants, they sang hymns to God, made
purer than the sky by affliction. But now, if
we see a little danger, we fall back. Nothing
ever was more splendid than that Church. Let
us imitate these, let us emulate them. Not for
this was the night made, that we should sleep
all through it and be idle. To this bear
witness the artisans, the carriers, and the
merchants (to this), the Church of God
rising up in the midst of the night. Rise thou
up also, and behold the quire of the stars, the
deep silence, the profound repose: contemplate
with awe the order (oikonomian) of thy
Master's household. Then is thy soul purer:
it is lighter, and subtler, and soaring
disengaged: the darkness itself, the profound
silence, are sufficient to lead thee to
compunction. And if also thou look to the
heavens studded with its stars, as with ten
thousand eyes, if thou bethink thee that all
those multitudes who in the daytime are
shouting, laughing, frisking, leaping,
wronging, grasping, threatening, inflicting
wrongs without number lie all one as dead, thou
wilt condemn all the self-willedness of man.
Sleep hath invaded and defeated (hlegxen)
nature: it is the image of death, the image of
the end of all things. If thou (look out of
window and) lean over into the street, thou
wilt not hear even a sound: if thou look into
the house, thou wilt see all lying as it were in
a tomb. All this is enough to arouse the soul,
and lead it to reflect on the end of all things.
Here indeed my discourse is for both men and
women. Bend thy knees, send forth groans,
beseech thy Master to be merciful: He is more
moved by prayers in the night, when thou makest
the time for rest a time for mourning. Remember
what words that king uttered: "I have been
weary with my groaning: every night will I wash
my bed, I will water my couch with my tears."
(Ps. vi. 6.) However delicate a liver
thou mayest be, thou art not more delicate than
he: however rich thou mayest be, thou art not
richer than David. And again the same
Psalmist saith, "At midnight I rose to give
thanks unto Thee for the judgments of Thy
righteousness." (Ps. cxix. 62.) No
vainglory then intrudes upon thee: how can it,
when all are sleeping, and not looking at thee?
Then neither sloth nor drowsiness invades thee:
how can they, when thy soul is aroused by such
great things? After such vigils come sweet
slumbers and wondrous revelations.
Do this, thou also the man, not the woman
only. Let the house be a Church, consisting
of men and women. For think not because thou
art the only man, or because she is the only
woman there, that this is any hindrance. "For
where two," He saith, "are gathered together
in My Name, there am I in the midst of
them." (Matt. xviii. 20.) Where
Christ is in the midst, there is a great
multitude. Where Christ is, there needs must
Angels be, needs must Archangels also and the
other Powers be there. Then ye are not alone,
seeing ye have Him Who is Lord of all. Hear
again the prophet also saying, "Better is one
that doeth the will of the Lord, than ten
thousand transgressors." (comp. Ecclus.
xvi. 3.) Nothing more weak than a multitude
of unrighteous men, nothing more strong than one
man who lives according to the law of God. If
thou hast children wake up them also, and let
thy house altogether become a Church through the
night: but if they be tender, and cannot endure
the watching, let them stay for the first or
second prayer, and then send them to rest: only
stir up thyself, establish thyself in the
habit. Nothing is better than that storehouse
which receives such prayers as these. Hear the
Prophet speaking: "If I remembered Thee
upon my bed, I thought upon Thee in the dawn
of the morning." (Ps. lxiii. 7.) But
you will say: I have labored much during the
day, and I cannot. Mere pretext this and
subterfuge. For however much thou hast
labored, thou wilt not toil like the smith, who
lets fall such a heavy hammer from a great height
upon the (metal flying off in) sparks, and
takes in the smoke with his whole body: and yet
at this work he spends the greater part of the
night. Ye know also how the women, if there is
need for us to go into the country, or to go
forth unto a vigil, watch through the whole
night. Then have thou also a spiritual forge,
to fashion there not pots or cauldrons, but
thine own soul, which is far better than either
coppersmith or goldsmith can fashion. Thy
soul, waxen old in sins, cast thou into the
smelting-furnace of confession: let fall the
hammer from on high: that is, the condemnation
of thy words (twn rhmatwn thn katagnwsin):
light up the fire of the Spirit. Thou hast a
far mightier craft (than theirs). Thou art
beating into shape not vessels of gold, but the
soul, which is more precious than all gold,
even as the smith hammers out his vessel. For
it is no material vessel that thou art working
at, but thou art freeing thy soul from all
imaginations belonging to this life. Let a lamp
be by thy side, not that one which we burn, but
that which the prophet had, when he said,
"Thy law is a lamp unto my feet." (Ps.
cxix. 105.) Bring thy soul to a red heat,
by prayer: when thou seest it hot enough, draw
it out, and mould it into what shape thou wilt.
Believe me, not fire so effectual to burn off
rust, as night prayer to remove the rust of our
sins. Let the night-watchers, if no one
else, shame us. They, by man's law, go
their rounds in the cold, shouting loudly, and
walking through lanes (stenwpwn) and alleys,
oftentimes drenched with rain and (all)
congealed with cold, for thee and for thy
safety, and the protection of thy property.
There is he taking such care for thy property,
while thou takest none even for thy soul. And
yet I do not make thee go thy rounds in the open
air like him, nor shout loudly and rend thy
sides: but in thy closet itself, or in thy
bedchamber, bend thy knees, and entreat thy
Lord. Why did Christ Himself pass a whole
night on the mountain? Was it not, that He
might be an ensample to us? Then is it that the
plants respire, in the night, I mean: and
then also does the soul take in the dew even more
than they. What the sun has parched by day
becomes cool again at night. More refreshing
than all dew, the tears of the night descend
upon our lusts and upon all heat and fever of the
soul, and do not let it be affected m any such
way. But if it do not enjoy the benefit of that
dew, it will be burnt up in the daytime. But
God forbid (it should be so)! Rather, may
we all, being refreshed, and enjoying the mercy
of God, be freed from the burden of our sins,
through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father together with
the Holy Spirit be glory, might, honor, now
and ever, world without end. Amen.
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