|
ACTS IV. 23.
"And being let go, they went to their own
company, and reported all that the chief priests
and elders had said unto them."
NOT for their own glory did they tell the
tale--how should such be their motive?--but
what they displayed was the proofs therein
exhibited of the grace of Christ. All that
their adversaries had said, this they told;
their own part, it is likely, they omitted:
this made the hearers all the more courageous.
What then? These again flee to the true
Succor, to the Alliance invincible, and
again, "with one accord. And when they heard
that," it is said, "with one accord they
lifted up their voice to God, and said:"
(v. 24) and with great earnestness, for it
is no prayer made at random. Observe with what
exquisite propriety their prayers are framed:
thus, when they besought to be shown who was
meet for the Apostleship, they said, "Thou,
Lord, which knowest the heart of all men,
show:" (ch. i. 24) for it was a subject
for Prescience there: but here, where the
thing needed was that the mouths of their
adversaries should be stopped, they speak of
lordship; wherefore they begin thus: Lord, "
(Despota) the God that madest heaven and
earth, and the sea, and all that in them is:
Who, by the Holy Ghost through the mouth of
Thy servant, David our father, didst say,
Why did the heathen rage, and the people
imagine vain things? The kings of the earth
stood up, and the rulers were gathered together
against the Lord, and against His Christ."
(v. 24-26.) It is to sue God, as one
may say upon His own covenants, that they thus
produce this prophecy: and at the same time to
comfort themselves with the thought, that in
vain are all the imaginations of their foes.
This then is what they say: Bring those words
into accomplishment, and show that they
"imagine vain things.--For of a truth,"
they proceed, "there were gathered together in
this city, against Thy holy Child Jesus,
(Paida) Whom Thou hast anointed, both
Herod, and Pontius Pilate, together with the
Gentiles and the people of Israel, for to do
whatsoever Thy hand and Thy counsel determined
before to be done. And now, Lord, behold
their threatenings." (v. 27-29.)
Observe their largeness of mind (filosofian).
These are not words of imprecation. In
saying, "their threatenings, they do not mean
this or that thing specifically threatened, but
only in general, the fact of their threatening,
perhaps, as being formidable. In fact, the
writer is concise in his narrative. And
observe, they do not say, "Crush them, cast
them down;" but what? "And grant unto Thy
servants, that with all boldness they may speak
Thy word." Let us also learn thus to pray.
And yet how full of wrath one would be, when
fallen among men intent upon killing him, and
making threats to that effect? how full of
animosity? But not so these saints. "By
stretching forth Thine hand to heal, and that
signs and wonders may be done by the Name of
Thy holy Child Jesus." (v. 30.) If in
that Name the mighty deeds are wrought, great
will be the boldness.
"And when they had prayed, the place was
shaken where they were assembled together."
(v. 31.) This was the proof that they were
heard, and of His visitation. "And they were
all filled with the Holy Ghost." What
means, "They were filled?" It means, They
were inflamed; and the Gift burned up within
them. "And they spake the word of God with
boldness. And the multitude of them that
believed were of one heart and of one soul."
(v. 32.) Do you see that together with the
grace of God they also contributed their part?
For everywhere it ought to be well observed,
that together with the grace of God they do
their part likewise. Just as Peter said
above, "Silver and gold have I none"; and
again, that "they were all together." (ch.
iii. 6.) But in this place, having
mentioned that they were heard, the sacred
writer proceeds to speak also of them, what
virtue they showed. Moreover, he is just about
to enter upon the narrative of Sapphira and
Ananias, and with a view to show the detestable
conduct of that pair, he first discourses of the
noble behavior of the rest. Now say, did their
love beget their poverty, or the poverty the
love? In my opinion, the love begat the
poverty, and then the poverty drew tight the
cords of love. For observe what he says:
"They were all of one heart and of one soul."
Behold, heart and soul are what make the
"together." "Neither said any of them that
aught of the things which he possessed was his
own; but they had all things common. And with
great power the Apostles rendered their
testimony (apedidoun) of the resurrection."
(v. 33.) The phrase betokens them to be as
persons put in trust with a deposit: he speaks
of it as a debt or obligation: that is, their
testimony they with boldness did render, or pay
off, to all. "And great grace was upon them
all. Neither was there any among them that
lacked." (v. 34.) Their feeling was just
as if they were under the paternal roof, all for
awhile sharing alike. It is not to be said,
that though indeed they maintained the rest, yet
they did it with the feeling that the means
whereof they maintained them were still their
own. No, the admirable circumstance is this,
that they first alienated their property, and so
maintained the rest, on purpose that the
maintenance might not come as of their own
private means, but as of the common property.
"For as many as were possessors of lands or
houses sold them, and brought the price of the
things that were sold, and laid them down at the
Apostles' feet; and distribution was made unto
every man according as he had need." (v.
35.) A great mark of honor this, that
"they laid them at the Apostles' feet. And
Joses, who by the Apostles was surnamed
Barnabas, ('which is, being interpreted,
The son of consolation.')" (v. 36.) I
do not think that this is the same with the
companion of Matthias; for that person was also
called Justus and [Barsabas, but this,
Joses and] "Barnabas" ["son of consolation
"]. I suppose he also received the name from
his virtue, as being qualified and suited for
this duty. "A Levite, and of the country of
Cyprus by birth." Observe on all occasions
how the writer indicates the breaking up of the
Law. But how was he also a "Cyprian by
birth?" Because they then even removed to
other countries, and still were called
Levites. "Having land, sold it, and brought
the price, and laid it at the Apostles'
feet."
Let us now look over again what has been said.
["And being let go, they went to their own
company, and reported all that the chief priests
and elders had said unto them."]
(Recapitulation, v. 23.) See the
unostentatious conduct of the Apostles, and
their largeness of mind. They did not go about
boasting, and say, "How we served
(apekrhsameqa) the priests!" nor were they
ambitious of honor: but, we read, "they came
unto their own company. Observe how they do not
cast themselves upon temptations, but when the
temptations present themselves, with courage
endure them. Had it been some other of the
disciples, perhaps, emboldened by the
countenance of the multitude, he might have
insulted, might have vented ever so many harsh
expressions. But not so these true
philosophers; they do all with mildness and with
gentleness. "And when they heard that, we
read, with one accord they lifted up their voice
to God. (v. 24.) That shout proceeded
from delight and great emotion. Such indeed are
the prayers which do their work, prayers replete
with true philosophy, prayers offered up for
such objects, by such persons, on such
occasions, in such a manner; whereas all others
are abominable and profane. "Lord, Thou the
God that madest heaven and earth, the sea, and
all that in them is." Observe how they say
nothing idle, no old wives' talk and fables,
but speak of His power. Just as Christ
Himself said to the Jews, "If I by the
Spirit of God do cast out devils: behold the
Father also speaks by the Spirit. For what
saith it? "Lord, the God Who, by the Holy
Ghost, through the mouth of our father Thy
servant David didst say, Why did the nations
rage?" (v. 25.) Scripture is wont thus
to speak of one as of many. "For of a truth,
Lord, against Thy Holy Child Jesus, Whom
Thou didst anoint, both Herod and Pontius
Pilate, etc. (v. 27.) Observe how,
even in prayer, they circumstantially describe
the Passion, and refer all to God.--That
is, Not they had power to do this: but Thou
didst it all, Thou that didst permit, that
dost call to account, and yet didst bring to
accomplishment, Thou the All-skilful and
Wise, that didst serve Thee of Thine enemies
for Thine own pleasure. (v. 28.) "For
to do whatever Thy hand," etc. Here they
discourse of His exceeding Skill and Wisdom
and Power. So then, as enemies they came
together, and with murderous purpose, and as
opposing themselves, but they did what things
Thou wouldest: 'For to do," as it is said,
"whatsoever Thy hand and Thy purpose
determined before to be done." What means,
"Thy hand?" Here he seems to me to denote
one and the same thing by power and purpose,
meaning that for Thee it is enough but to will:
for it is not by power that one determines.
"Whatsoever Thy hand," etc. i.e.
Whatsoever Thou didst ordain: either this is
the meaning, or, that by His hand He did
effect. "And now, Lord, regard their
threatenings." (v. 29.) As at that
time, it is said, they "imagined vain
things," so "now," grant that their
imaginations may be in vain: i.e. let not
their threatenings come into accomplishment.
And this they said not because they would
themselves deprecate any hardship, but for the
preaching's sake. For they do not say, "and
deliver us out of dangers;" but what? "And
grant unto Thy servants, that with all boldness
they may speak Thy word." Thou Who didst
bring to pass the former designs, bring these
also to accomplishment. Observe, how they
affirm God to be the Author of their
confidence; and how they ask all for God's
sake, nothing for their own glory or ambition.
They promise for their own part, that they will
not be dismayed; but they pray that signs may be
wrought "by stretching forth Thy hand to heal,
and that signs and wonders may be done :" (v.
30) for without these, however great the zeal
they showed, they would be striving to no
purpose. God assented to their prayer, and
manifested this, by shaking the place. For
"when they had prayed," it is said, "the
place was shaken. (v. 31.) And wherefore
this was done, hear from the prophet, when he
says, "He looketh on the earth, and maketh it
to tremble. (Ps. civ. 32.) For by this
He made it manifest that He is present to their
prayers. And again, another prophet saith,
"The earth was shaken, and did tremble at the
presence of the Lord." (Ps. xviii. 7;
lxviii, 8.) And God did this, both to make
it more awful, and to lead them on to a
courageous trust. "And they were all filled
with the Holy Ghost, and they spake the word
of God with boldness." They gained increased
boldness. As it was the beginning (of their
work), and they had besought a sensible sign
for their persuasion (pros to peisqhnai
autous)--but after this we nowhere find the
like happening--therefore great was the
encouragement they received. In fact, they had
no means of proving that He was risen, save by
miraculous signs. So that it was not only their
own assurance (asfaleian) that they sought:
but that they might not be put to shame, but
that they might speak with boldness. "The
place was shaken," and that made them all the
more unshaken. For this is sometimes a token of
wrath, sometimes of favor and providence, but
on the present occasion, of wrath. For in
those times it took place in an unusual manner.
Thus, at the Crucifixion, the earth was
shaken: and the Lord Himself says, "Then
there shall be famines, and pestilences, and
earthquakes in divers places. (Matt. xxiv.
7.) But then the wrath of which it was a sign
was against the adversaries: as for the
disciples, it filled them with the Spirit.
Observe, even the Apostles, after the
prayer, are "filled with the Holy Ghost."
"And the multitudes of them that believed,"
etc. (v. 32.) Great, you perceive, is
the virtue of this thing, seeing their was need
of this (grace) even in that Company. For
this is the foundation of all that is good, this
of which he now for the second time makes
mention, exhorting all men to the. contempt of
riches: "Neither said any of them that aught
of the things he possessed was his own," "but
they had. all things common." For that this
was in consequence not merely of the miraculous
signs, but of their own purpose, is manifest by
the case of Sapphira and Ananias. "And with
great power gave the Apostles witness," etc.
(v. 33.) Not in word, but with power the
Apostles exhibited their testimony of the
Resurrection: just as Paul saith, "And my
preaching was not with persuasive words of human
wisdom, but with manifestation of the Spirit
and of power." And it is not merely, With
power, but, "With great power." (1 Cor.
ii. 4.) "And great grace," it says,
"was upon them all; for neither was there any
among them that lacked. (v. 34.) This is
why the grace (was upon them all,) for that
"there was none that lacked:" that is, from
the exceeding ardor of the givers, none was in
want. For they did not give in part, and in
part reserve: nor yet in giving all, give it as
their own. And they lived moreover in great
abundance: they removed all inequality from
among them, and made a goodly order. "For as
many as were possessors," etc. And with great
respect they did this: for they did not presume
to give into their hands, nor did they
ostentatiously present, but brought to the
Apostles' feet. To them they left it to be
the dispensers, made them the owners, that
thenceforth all should be defrayed as from
common, not from private, property.
This was also a help to them against
vain-glory. If this were done now, we should
ire more pleasant lives, both rich and poor,
nor would it be more pleasant to the poor than to
the rich themselves. And if you please, let us
now for awhile depict it in words, and derive at
least this pleasure from it, since you have no
mind for it in your actions. For at any rate
this is evident, even from the facts which took
place then, that by selling their possessions
they did not come to be in need, but made them
rich that were in need. However, let us now
depict this state of things in words, and let
all sell their possessions, and bring them into
the common stock--in words, I mean: let none
be excited, rich or poor. How much gold think
you would be collected? For my part, I
conjecture--for of course it is not possible to
speak exactly--that supposing all here, men
and women, to empty out their whole property,
lands, possessions, houses,--for I will not
speak of slaves, since at that time there was no
such thing, but doubtless such as were slaves
they sat at liberty,--perhaps ten hundred
thousand pounds weight of gold would be the
amount collected: nay, twice or thrice as
much. For consider; at what number of "juga"
(yokes) is our city rated? How many (of the
population) shall we say are Christians? shall
we say an hundred thousand, and the rest Greeks
and Jews? Then what thousands (of pounds)of
gold would be collected!
And what is the number of poor? I do not think
more than fifty thousand. Then to feed that
number daily, what abundance there would bet
And yet if the food were received in common,
all taking their meals together, it would
require no such great outlay after all. But,
you will ask, what should we do after the money
was spent? And do you think it ever could be
spent? Would not the grace of God be ten
thousand fold greater? Would not the grace of
God be indeed richly poured out? Nay, should
we not make it a heaven upon earth? If, where
the numbers were three thousand and five
thousand, the doing of this thing had such
splendid success, and none of them complained of
poverty, how much more glorious would this be in
so vast a multitude? And even of those that are
without, who would not contribute?--But, to
show that it is the living separately that is
expensive and causes poverty, let there be a
house in which are ten children: and the wife
and the man, let the one work at her wool, the
other bring his earnings from his outdoor
occupation: now tell me, in which way would
these spend most? by taking their meals together
and occupying one house, or by living
separately? Of course, by living separately.
For if the ten children must live apart, they
would need ten several rooms, ten tables, ten
attendants, and the income otherwise in
proportion. Is it not for this very reason,
that where there is a great number of servants,
they have all one table, that the expense may
not be so great? For so it is, division always
makes diminution, concord and agreement make
increase. The dwellers in the monasteries live
just as the faithful did then: now did ever any
of these die of hunger? was ever any of them not
provided for with plenty of everything?
Now, it seems, people are more afraid of this
than of falling into a boundless and bottomless
deep. But if we had made actual trial of this,
then indeed we should boldly venture upon this
plan (tou pragmatos). What grace too, think
you, would there not be! For if at that time,
when there was no believer but only the three
thousand and the five thousand: when all,
throughout the world, were enemies, when they
could nowhere look for comfort, they yet boldly
entered upon this plan with such success; how
much more would this be the case now, when by
the grace of God there are believers everywhere
throughout the world? What Gentile would be
left? For my part, I think there would not be
one: we should so attract all, and draw them to
us? But yet if we do but make fair progress,
I trust in God that even this shall be
realized. Only do as I say, and let us
successfully achieve things in their regular
order; if God grant life, I trust that we
shall soon bring you over to this way of life.
In the first place, as regards that law about
swearing: accomplish that; establish it
firmly: and let him that has kept it make known
him that has not, and call him to account withal
and rebuke him sternly. For the supra, Hom.
viii.) appointed time (h proqesmia), is at
hand and I am holding inquisition in the
matter, and him that is found guilty I will
banish and exclude. But God forbid that any
such should be found among us; rather may it
appear, that all have strictly kept this
spiritual watchword. And as in war it is by the
watchword that friends and strangers are shown,
so let it be now; for indeed now also we are
engaged in a war; that we may know our brethren
that are properly such. For what a good thing
it is that we should have this to be our
cognizance both here and in a foreign land!
What a weapon this, against the very head of
the devil! A mouth that cannot swear will soon
both engage God in prayers, and smite the devil
a deadly blow. A mouth that cannot swear will
also be incapable of using insulting language.
Cast out this fire from your tongue, as you
would from a house: this fire, drag it out.
Give your tongue a little rest: make the sore
less virulent. Yea, I beseech you, do this,
that I may go on to set you another lesson: for
as long as this is not rightly done, I dare not
pass on to any other. Let this lesson be got
perfectly, and you shall have a consciousness of
the achievement, and then I will introduce you
to other laws, or rather not I, but Christ.
Implant in your soul this good thing, and by
little and little ye shall be a paradise of
God, far better than that paradise of old. No
serpent among you, no deadly tree, nor any such
thing. Fix this habit deep. If this be done,
not ye only that are present shall be
benefitted, but all that are in all the world;
and not they alone, but those that are to
succeed hereafter. For a good habit having once
entered, and being kept by all, will be handed
on to long ages, and no circumstances shall be
able to erase it. If he that gathered sticks on
the sabbath was stoned,--the man that is doing
a far more heinous work than that gathering, the
man that is amassing a lead of sins, for such is
the multitude of oaths, what shall he undergo?
what shall he not have to endure? You will
receive great assistance from God, if this be
well achieved by you. If I were to say, Be
not abusive, immediately you will plead to me
your indignation; should I say, Be not
envious, you will urge some other excuse. But
in this case you have nothing of the kind to
say. On which account I began with the easy
precepts, which indeed is also the uniform
practice in all arts. And thus one comes to the
higher duties, by learning first those which are
easier far. How easy it is you will see, when
by the grace of God having succeeded in this,
you shall receive another precept.
Put it in my power to speak out boldly, in the
presence both of Gentiles and of Jews, and,
above all, of God. Yea, I entreat you by
the love, by the pangs wherewith I have
travailed for your birth, "my little
children." I will not add what follows, "of
whom I travail in birth again;" nor will I
say, "until Christ be formed in you."
(Gal. iv. 19). For I am persuaded,
that Christ has been formed in you. Other
language I will use towards you; "My
brethren, dearly beloved and longed for, my joy
and my crown." (Phil. iv. 1.) Believe
me that I shall use no other language. If at
this moment there were placed upon my head ten
thousand richly-jewelled royal crowns, they
could not give me the joy which I feel at your
growth in holiness; or rather, I do not think
the monarch himself has such a joy, as that
wherewith I joy over you. Let him have come
home, victorious over all the nations at war
with him, let him have won many other crowns
besides the crown of his right; and receive
other diadems as tokens of his victory: I do
not think he would joy over his trophies, as I
joy over your soul's progress. For I exult,
as if I had a thousand crowns on my head; and
well may I rejoice. For if by the grace of
God you achieve this good habit, you will have
gained a thousand battles far more difficult than
his; by wrestling and fighting with malicious
demons, and fiendish spirits, with the tongue,
not with sword, but by the will. For consider
how much is gained, if so be that you do
succeed! You have eradicated, first, a
heinous habit; secondly, an evil conceit, the
source of all evil, namely, the opinion that
the thing is indifferent and can do no hurt;
thirdly, wrath; fourthly, covetousness; for
all these are the offspring of swearing. Nay,
hence you will acquire a sure footing in the way
to all other virtues. For as when children
learn their letters, they learn not them alone,
but by means of them are gradually taught to
read; so shall it be With you. That evil
conceit will no longer deceive you, you will not
say, This is indifferent; you will no longer
speak by mere habit, but will manfully stand
against all, so that having perfected in all
parts that virtue which is after God, you may
reap eternal blessings, through the grace and
loving-kindness of His Only-Begotten Son,
to Whom with the Father and the Holy Ghost be
glory, power and honor, now and ever, world
without end. Amen.
|
|