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ACTS II. 37.
"Now when they heard these words (E. V.
'this,') they were pricked in their heart,
and said unto Peter and to the rest of the
Apostles, Men and brethren, what shall we
do?"
Do you see what a great thing gentleness is?
More than any vehemence, it pricks our hearts,
inflicts a keener wound. For as in the case of
bodies which have become callous the man that
strikes upon them does not affect the sense so
powerfully, but if he first mollify them and
make them tender, then he pierces them
effectually; so in this instance also, it is
necessary first to mollify. But that which
softens, is not wrath, not vehement
accusation, not personal abuse; it is
gentleness. The former indeed rather aggravate
the callousness, this last alone removes it.
If then you are desirous to reprove any
delinquent, approach him with all possible
mildness. For see here; he gently reminds them
of the outrages they have committed, adding no
comment; he declares the gift of God, he goes
on to speak of the grace which bore testimony to
the event, and so draws out his discourse to a
still greater length. So they stood in awe of
the gentleness of Peter, in that he, speaking
to men who had crucified his Master, and
breathed murder against himself and his
companions, discoursed to them in the character
of an affectionate father and teacher. Not
merely were they persuaded; they even condemned
themselves, they came to a sense of their past
behavior. For he gave no room for their anger
to be roused, and darken their judgment, but by
means of humility he dispersed, as it were, the
mist and darkness of their indignation, and then
pointed out to them the daring outrage they had
committed. For so it is; when we say of
ourselves that we are injured, the opposite
party endeavor to prove that they have not done
the injury; but when we say, we have not been
injured, but have rather done the wrong, the
others take the contrary line. If, therefore,
you wish to place your enemy (eis agpna) in the
wrong, beware of accusing him; nay
(agpnisai), plead for him, he will be sure to
find himself guilty. There is a natural spirit
of opposition in man. Such was the conduct of
Peter. He did not accuse them harshly; on the
contrary, he almost endeavored to plead for
them, as far as was possible. And this was the
very reason that he penetrated into their souls.
You will ask, where is the proof that they were
pricked? In their own words; for what say
they? "Men and brethren, what shall we do?"
Whom they had called deceivers, they call
"brethren:" not that hereby they put
themselves on an equality with them, but rather
by way of attracting their brotherly affection
and kindness: and besides, because the
Apostles had deigned to call them by this
title. And, say they, "What shall we do?"
They did not straightway say, Well then, we
repent; but they surrendered themselves to the
disciples. Just as a person on the point of
shipwreck, upon seeing the pilot, or in
sickness the physician, would put all into his
hands, and do his bidding in everything; so
have these also confessed that they are in
extreme peril, and destitute of all hope of
salvation. They did not say, How shall we be
saved? but, "What shall we do?" Here again
Peter, though the question is put to all, is
the man to answer. "Repent," says he, "and
be bap tized every one of you, in the name of
Jesus Christ." (v. 38.) He does not
yet say, Believe, but, "Be baptized every
one of you." For this they received in
baptism. Then he speaks of the gain; "For
the remission of sins, and ye shall receive the
gift of the Holy Ghost." If you are to
receive a gift, if baptism conveys remission,
why delay? He next gives a persuasive turn to
his address, adding, "For the promise is unto
you" (v. 39): for he had spoken of a
promise above. "And to your children," he
says: the gift is greater, when these are to be
heirs of the blessings. "And to all," he
continues, "that are afar off:" if to those
that are afar off, much more to you that are
near: "even as many as the Lord our God shall
call." Observe the time he takes for saying,
"To those that are afar off." It is when he
finds them conciliated and self-accusing. For
when the soul pronounces sentence against
itself, no longer can it feel envy. "And with
many other words did he testify, and exhort,
saying." (v. 40.) Observe how,
throughout, the writer studies brevity, and how
free he is from ambition and display. "He
testified and exhorted, saying." This is the
perfection of teaching, comprising something of
fear and something of love. "Save yourselves
from this untoward generation." He says
nothing of the future, all is about the
present, by which indeed men are chiefly
swayed; he shows that the Gospel releases from
present evils as well. "Then they that gladly
received his word were baptized; and the same
day there were added unto them about three
thousand souls." (v. 41.) Think you not
this cheered the Apostles more than the
miracle? "And they continued steadfastly and
with one accord in the Apostles' doctrine and
fellowship." (v. 42.) Here are two
virtues, perseverance and concord. "In the
Apostles' doctrine," he says: for they again
taught them; "and fellowship, and in breaking
of bread, and in prayer." All in common, all
with perseverance. "And fear came upon every
soul" (v. 43): of those that believed.
For they did not despise the Apostles, like
common men, nor did they fix their regard on
that which was visible merely. Verily, their
thoughts were kindled into a glow. And as
Peter had before spoken much, and declared the
promises, and the things to come, well might
they be beside themselves with fear. The
wonders also bore witness to the words: "Many
wonders and signs were done by the Apostles."
As was the case with Christ; first there were
signs, then teaching, then wonders; so was it
now. "And all that believed were together,
and had all things common." (v. 44.)
Consider what an advance was here immediately!
For the fellowship was not only in prayers, nor
in doctrine alone, but also in (politeia)
social relations. "And sold their possessions
and goods, and parted them to all men, as every
man had need." See what fear was wrought in
them! "And they parted them," he says,
showing the (to oionomikon) wise management:
"As every man had heed." Not recklessly,
like some philosophers among the Greeks, of
whom some gave up their land, others cast into
the sea great quantities of money; but this was
no contempt of riches, but only folly and
madness. For universally the devil has made it
his endeavor to disparage the creatures of God,
as if it were impossible to make good use of
riches. "And continuing daily with one accord
in the temple" (v. 46), they enjoyed the
benefit of teaching. Consider how these Jews
did nothing else great or small, than
assiduously attend at the temple. For, as
having become more earnest, they had increased
devotion also to the place. For the Apostles
did not for the present pluck them away from this
object, for fear of injuring them. "And
breaking bread from house to house, did take
their portion of food with gladness and
singleness of heart, praising God, and having
favor with all the people." (v. 47.) It
seems to me that in mentioning "bread," he
here signifies fasting and hard life; for they
"took their portion of food," not of dainty
fare. "With gladness," he says. Seest thou
that not the dainty fare, but the (trofhs on
trufhs) food made the enjoyment. For they that
fare daintily are under punishment and pain; but
not so these. Do you see that the words of
Peter contain this also, namely, the
regulation of life? ["And single ness of
heart."] For no gladness can exist where
there is no simplicity. How had they "favor
with all the people?" On account of their alms
deeds. For do not look to the fact, that the
chief priests for envy and spite rose up against
them, but rather consider that "they had favor
with the people."--" And the Lord added to
the Church daily (epi to auto) [together]
such as should be saved.--And all that
believed were together." Once more, the
unanimity, the charity, which is the cause of
all good things!
["Now when they heard this," etc. "Then
Peter said unto them," etc.]
(Recapitulation, v. 37.) What had been
said was not enough. For those sayings indeed
were sufficient to bring them to faith; but
these are to show what things the believer
behooves to do. And he said not, In the
Cross, but, "In the name of Jesus Christ
let every one of you be baptized." (v.
38.) And he does not put them continually in
mind of the Cross, that he may not seem to
reproach them, but he says simply, "Repent:
and why? That we may be punished?
No: "And let each of you be baptized in the
name of Jesus Christ, for the remission of
sins." And yet quite other is the law; of
this world's tribunals: but in the case of the
Gospel proclamation (khrulmatos); when the
delinquent has confessed, then is he saved!
Observe how Peter does not instantly hurry over
this, but he specifies also the conditions, and
adds, "Ye shall receive the gift of the Holy
Ghost;" an assertion accredited by the fact,
that the Apostles themselves had received that
gift. ["For the promise," etc.] (v.
39.) "The promise," i.e. the gift of
the Holy Ghost. So far, he speaks of the
easy part, and that which has with it a great
gift; and then he leads them to practice: for
it will be to them a ground of earnestness, to
have tasted already of those so great blessings
["and with many other words did he testify,"
etc.] (v. 40). Since, however, the
hearer would desire to learn what was the sum
and, substance of these further words, he tells
us this: ["Saying, save yourselves from this
untoward generation."] ["They then, that
gladly received his words," etc.] (v.
41) they approved of what had been said,
although fraught with terror, and after their
assent given, proceed at once to baptism.
"And they continued" it is written,
"steadfastly in the doctrine" (or,
"teaching") "of the Apostles" (v.
42): for it was not for one day, no nor for
two or three days that they were under teaching
as being persons who had gone over to a different
course of life. ["And they continued with one
accord in the Apostles' doctrine," etc.]
The expression is not, omou "together," but
omoqumadon, "with one accord;" ("and
daily," he says [afterwards], "they were
continuing with one accord in the temple,")
i.e. with one soul. And here again in his
conciseness, he does not relate the teaching
given; for as young children, the Apostles
nourished them with spiritual food. "And fear
came upon every soul" (v. 43): clearly,
of those, as well, who did not believe;
namely, upon seeing so great a change all at
once effected, and besides in consequence of the
miracles. ["And all that believed were
together, and had all things in common,"
etc.] (v. 44.) They are all become
angels on a sudden; all of them continuing in
prayer and hearing, they saw that spiritual
things are common, and no one there has more
than other, and they speedily came together
(epi to aito), to the same thing in common,
even to the imparting to all. "And all the
believing" (v. 44), it says, were epi ?o
auto: and to see that this does not mean that
they were together in place, observe what
follows ["And had all things common"].
"All," it says: not one with the exception
of another. This was an angelic commonwealth,
not to call anything of theirs their own.
Forthwith the root of evils was cut out. By
what they did, they showed what they had heard:
this was that which he said, "Save yourselves
from this untoward generation."-- "And
daily continuing with one accord in the
temple." (v. 46.) Since they are become
three thousand, they take them abroad now: and
withal, the boldness imparted by the Spirit
being great: and daily they went up as to a
sacred place, as frequently we find Peter and
John doing this: for at present they disturbed
none of the Jewish observances. And this honor
too passed over to the place; the eating in the
house. In what house? In the Temple.
Observe the increase of piety: They cast away
their riches, and rejoiced, and had great
gladness, for greater were the riches they,
received without labor (apona Cat. al.
agaqa). None reproached, none envied, none
grudged; no pride, no contempt was there. As
children they did indeed account themselves to be
under teaching: as new born babes, such was
their disposition. Yet why use this faint
image? If you remember how it was when God
shook our city with an earthquake, how subdued
all men were. (Infra, Hom. xli. 2.)
Such was the case then with those converts. No
knavery, no villany then: such is the effect of
fear, of affliction! No talk of "mine" and
"thine" then. Hence gladness waited at their
table; no one seemed to eat of his own, or of
another's;--I grant this may seem a riddle.
Neither did they consider their brethren's
property foreign to themselves; it was the
property of a Master; nor again deemed they
aught their own, all was the brethren's. The
poor man knew no shame, the rich no
haughtiness. This is gladness. The latter
deemed himself the obliged and fortunate party;
the others felt themselves as honored herein,
and closely were they bound together. For
indeed, because when people make doles of
money, there are apt to be insults, pride,
grudging; therefore says the Apostle, "Not
grudgingly, or of necessity."-- (2 Cor.
ix. 7.) ["With gladness and simplicity of
heart," etc.] See of how many things he
bears witness to them! Genuine faith, upright
conduct, perseverance in hearing, in prayers,
in singleness, in cheerfulness. ["Praising
God."] (v. 47.) Two things there were
which might deject them; their abstemious
living, and the loss of their property. Yet on
both these accounts did they rejoice. ["And
having favor with all the people."] For who
but must love men of this character, as common
fathers? They conceived no malice toward each
other; they committed all to the grace of God.
["With all the people."] Fear there was
none; yea, though they had taken their position
in the midst of dangers. By singleness,
however, he denotes their entire virtue, far
surpassing their contempt of riches, their
abstinence, and their preseverance in prayer.
For thus also they offered pure praise to God:
this is to praise God. But observe also here
how they immediately obtain their reward.
"Having favor with all the people." They
were engaging, and highly beloved. For who
would not prize and admire their simplicity of
character; who would not be linked to one in
whom was nothing underhand? To whom too does
salvation belong, but to these? To whom those
great marvels? Was it not to shepherds that the
Gospel was first preached? and to Joseph,
being a man of simple mind, insomuch that he did
not let a suspicion of adultery frighten him into
doing wrong? Did not God elect rustics, those
artless men? For it is written, "Blessed is
every simple soul." (Prov. xi. 25.)
And again, "He that walketh simply, walketh
surely." (Prov. x. 9.) "True," you
will say, "but prudence also is needed."
Why, what is simplicity, I pray you, but
prudence?
For when you suspect no evil, neither can you
fabricate any: when you have no annoyances,
neither can you remember injuries. Has any one
insulted you? You were not pained. Has any
one reviled you? You were nothing hurt. Has
he envied you? Still you had no hurt.
Simplicity is a high road to true philosophy.
None so beautiful in soul as the simple. For
as in regard of personal appearance, he that is
sullen, and downcast, and reserved
(sunnous), even if he be good-looking, loses
much of his beauty; while he that relaxes his
countenance, and gently smiles, enhances his
good looks; so in respect of the soul, he that
is reserved, if he have ten thousand good
points, disfigures them; but the frank and
simple, just the reverse. A man of this last
description may be safely made a friend, and
when at variance easily reconciled. No need of
guards and outposts, no need of chains and
fetters with such an one; but great is his own
freedom, and that of those who associate with
him. But what, you will say, will such a man
do if he fall among wicked people? God, Who
has commanded us to be simple-minded, will
stretch out His hand. What was more guileless
than David? What more wicked than Saul? Yet
who triumphed? Again, in Joseph's case; did
not he in simplicity approach his master's
wife, she him with wicked art? Yet what, I
pray, was he the worse?
Furthermore, what more simple than was Abel?
what more malicious than Cain?
And Joseph again, had he not dealt artlessly
with his brethren? Was not this the cause of
his eminence, that he spoke out unsuspiciously,
while they received his word sin malice? He
declared once and again his dreams unreservedly;
and then again he set off to them carrying
provisions; he used no caution; he committed
all to God: nay, the more they held him in the
light of an enemy, the more did he treat them as
brothers. God had power not to have suffered
him to fall into their hands; but that the
wonder might be made manifest, how, though they
do their worst, he shall be higher than they:
though the blow do come upon him, it comes from
another, not from himself. On the contrary,
the wicked man strikes himself first, and none
other than himself. "For alone," it is
said, "shall he bear his troubles." (Prov.
ix. 12.) Ever in him the soul is full of
dejection, his thoughts being ever entangled:
whether he must hear aught or say aught, he does
all with complaints, with accusation. Far,
very far from such do friendship and harmony make
their abode: but fightings are there, and
enmities, and all unpleasantness. They that
are such suspect even themselves. To these not
even sleep is sweet, nor anything else. And
have they a wife also, lo, they are enemies and
at war with all: what endless jealousies, what
unceasing fear!
Aye, the wicked, ponhros has his name from
ponein, "to have trouble." And, indeed,
thus the Scripture is ever calling
"wickedness" by the name of labor; as, for
instance, "Under his tongue is toil and
labor;" and again, "In the midst of them is
toil and labor." (Ps. x. 7; xc. 10;
and lv. 11.)
Now if any one should wonder, whence those who
had at first been of this last class, now are so
different, let him learn that affliction was the
cause, affliction, that school-mistress of
heavenly wisdom, that mother of piety. When
riches were done away with, wickedness also
disappeared. True, say you, for this is the
very thing I am asking about; but whence comes
all the wickedness there is now? How is it that
it came into the minds of those three thousand
and five thousand straightway, to choose
virtue, and that they simultaneously became
Christian philosophers, whereas now hardly one
is to be found? how was it that they then were
in such harmony? What was it, that made them
resolute and active? What was it that so
suddenly inflamed them? The reason is, that
they drew near with much piety; that honors were
not so sought after as they are now; that they
transferred their thoughts to things future, and
looked for nothing of things present. This is
the sign of an ardent mind, to encounter
perils; this was their idea of Christianity.
We take a different view, we seek our comfort
here. The result is, that we shall not even
obtain this, when the time is come. "What are
we to do?" asked those men. We, just the
contrary--"What shall we do?" What
behooved to be done, they did. We, quite the
reverse. Those men condemned themselves,
despaired of saving themselves. This is what
made them such as they were. They knew what a
gift they had received. But how can you become
like them, when you do everything in an opposite
spirit? They heard, and were forthwith
baptized. They did not speak those cold words
which we do now, nor did they contrive delays
(p. 47, note 3); and yet they had heard
all the requirements: but that word, "Save
yourselves from this generation," made them to
be not sluggish; rather they welcomed the
exhortation; and that they did welcome it, they
proved by their deeds, they showed what manner
of men they were. They entered at once the
lists, and took off the coat; whereas we do
enter, but we intend to fight with our coat on.
This is the cause that our antagonist has so
little trouble, for we get entangled in our own
movements, and are continually thrown down. We
do precisely the same thing as he who, having to
cope with a man frantic, breathing fire; and
seeing him, a professed wrestler, covered with
dust, tawny, stripped, clotted with dirt from
the sand and sun, and running down with sweat
and oil and dirt; himself, smelling of
perfumes, should put on his silken garments,
and his gold shoes, and his robe hanging down to
his heels, and his golden trinkets on the head,
and so descend into the arena, and grapple with
him. Such a one will not only be impeded, but
being taken up with the sole idea of not staining
or rending his fine clothes, will tumble at the
very first onset, and withal will suffer that
which he chiefly dreaded, the damage of those
his fond delights. The time for the contest is
come, and say, are you putting on your silks?
It is the time of exercise, the hour of the
race, and are you adorning yourself as for a
procession? Look not to outward things, but to
the inward. For by the thoughts about these
things the soul is hampered on all sides, as if
by strong cords, so that she cannot let you
raise a hand, or contend against the adversary;
and makes you soft and effeminate. One may
think himself, even when released from all these
ties, well off, to be enabled to conquer that
impure power. And on this account Christ too
did not allow the parting with riches alone to
suffice, but what saith He? "Sell whatsoever
thou hast, and give to the poor, and come and
follow Me." (Mark x. 21.) Now if,
even when we cast away our riches, we are not
yet in a safe position, but stand still in need
of some further art and close practice; much
more, if we retain them, shall we fail to
achieve great things, and, instead thereof,
become a laughing-stock to the spectators, and
to the evil one himself. For even though there
were no devil, though there were none to wrestle
with us, yet ten thousand roads on all sides
lead the lover of money to hell. Where now are
they who ask why the devil was made (diati o d.
gegonen;)? Behold here the devil has no hand
in the work, we do it all ourselves. Of a
truth they of the hills might have a right to
speak thus, who after they had given proof of
their temperance, their contempt of wealth and
disregard of all such things, have infinitely
preferred to abandon father, and houses, and
lands, and wife, and children. Yet, they are
the last to speak so: but the men who at no time
ought to say it, these do say it.
Those are indeed wrestlings with the devil;
these he does not think worth entering into.
You will say, But it is the devil who instils
this same covetousness. Well, flee from it,
do not harbor it, O man. Suppose now, you
see one flinging out filth from some upper
story, and at the same time a person seeing it
thrown out, yet standing there and receiving it
all on his head: you not only do not pity him,
but you are angry, and tell him it serves him
right; and, "Do not be a fool," everyone
cries out to him, and lays the blame not so much
on the other for shooting out the filth, as on
him for letting it come on him. But now, you
know that covetousness is of the devil; you know
that it is the cause of ten thousand evils; you
see him flinging out, like filth, his noisome
imaginations; and do you not see that you are
receiving on your bare head his nastiness, when
it needed but to turn aside a little to escape it
altogether? Just as our man by shifting his
position would have escaped; so, do you refuse
to admit such imaginations, ward off the lust.
And how am I to do this? you will ask. Were
you a Gentile, and had eyes for things present
alone, the matter perhaps might be one of
considerable difficulty, and yet even the
Gentiles have achieved as much; but you--a
man in expectation of heaven and heavenly
bliss--and you to ask, "How am I to repel
bad thoughts?" Were I saying the contrary,
then you might doubt: did I say, covet
riches, "How shall I covet riches," you
might answer, "seeing such things as I do?"
Tell me, if gold and precious stones were set
before you, and I were to say, Desire lead,
would there not be reason for hesitation? For
you would say, How can I? But if I said,
Do not desire it; this had been plainer to
understand. I do not marvel at those who
despise, but at those who despise not riches.
This is the character of a soul exceeding full
of stupidity, no better than flies and gnats, a
soul crawling upon the earth, wallowing in
filth, destitute of all high ideas. What is it
you say? Are you destined to inherit eternal
life; and do you say, how shall I despise the
present life for the future? What, can the
things be put in competition? You are to
receive a royal vest; and say you, How shall
I despise these rags? You are going to be led
into the king's palace; and do you say, How
shall I despise this present hovel? Of a
truth, we ourselves are to blame in every
point, we who do not choose to let ourselves be
stirred up ever so little. For the willing have
succeeded, and that with great zeal and
facility. Would that you might be persuaded by
our exhortation, and succeed too, and become
imitators of those who have been successful,
through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy
Ghost together be glory, and power, and
honor, now and ever, and world without end.
Amen.
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