使徒行傳講道集 第 10 章

'And as they spoke to the people, the priests and the captain of the temple came upon them.'

Not yet had they taken breath from the former trials when they straightway entered into others.

And observe how matters are ordered.

First they were all mocked together;

no small trial was this;

secondly, the leaders themselves fall into dangers.

But the two did not happen in immediate succession, nor at random;

rather, having first won esteem in their public discourses, and having afterward wrought a great wonder,

so then at last, after they had grown bold, and God permitting it, they lay hold of the contests.

But do you consider for me how, whereas in the case of Christ they sought one to betray Him, here at last they themselves lay their hands on the apostles, having become bolder and more shameless after the cross.

For sin, as long as it is in travail, has some shame;

but when it is brought to completion, then it makes those who work it more shameless.

And why does the captain also come upon them? 'For the priests and the captain of the temple came upon them,' it says.

It was that they might again fasten a public charge upon what was being done, and not prosecute it as a private matter;

which is what they everywhere are eager to do.

'Being sorely grieved because they taught the people.'

They were sorely grieved, not only because they taught, but because they said not merely that He alone had been raised, but that we too are raised through Him.

It was, he says, because they were teaching the people, and proclaiming in Jesus the resurrection of the dead.

So mighty had the Resurrection become, that He was made the cause of resurrection for others as well.

And they laid hands on them, and put them in ward until the morrow.

Their hands, still full of the former bloodshed, they had; and they did not shrink back, but laid them again upon fresh blood, that they might fill up the measure.

Or perhaps they were also afraid, since the disciples had now become a multitude; and for this reason the captain of the temple set upon them together with the others.

For it was already evening, he says.

They then, wishing to soften the apostles, did this and kept watch over them.

But rather the delay of time wrought the opposite effect.

And observe who they are that are taken.

The chief of the apostles, who thereby became an example to the rest, that they should no longer seek one another, nor look to being together in a body.

But many of those who heard the word believed; and the number of the men came to be about five thousand.

What is this? Was it that they saw them held in honour? Did they not behold them bound? How then did they believe? Do you see the plain working of power? And indeed even those who had already believed might well have become weaker.

For Peter's public discourse had cast the seeds down into the depths, and had touched their understanding.

But they, on this account, were enraged: because the apostles feared them not at all, because they counted the present terrors as nothing.

For if He who was crucified, they reasoned, works such things and has raised up the lame man, we fear not even these men.

So this too came to pass by the dispensation of God.

From this point those who now believed became more in number than the first.

Being afraid at this, for this reason they bound the apostles in the sight of the people, that they might make them also the more timid.

But the very opposite of what they intended came to pass.

For this reason too they examine them not before the people, but privately, that the hearers might not gain courage from their boldness of speech.

And it came to pass on the morrow, that their rulers and elders and scribes were gathered together at Jerusalem, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the high-priestly race.

Again they come together to the same place.

For no longer, amid their other evils, were even the ordinances of the Law being kept.

And once more they invest the matter with the form of a tribunal, that the apostles might become liable to their unjust judgement.

And having set them in the midst, they inquired: By what power, or in what name, have ye done this? And yet they knew.

For being sore troubled, he says, because they proclaimed in Jesus the resurrection.

For this very reason also they seized them.

For what reason then do they ask? Expecting that, because of the multitude, they would deny; and thinking that by this means they would have accomplished everything.

In what name have ye done this? Then Peter, filled with the Holy Spirit, said unto them.

Call to mind for me now the words of Christ, and how that came to pass which He foretold.

When they deliver you up to the synagogues, be not anxious how or what ye shall speak.

For it is the Spirit of your Father that speaketh in you.

So then they received much power.

But hear also what he says.

Rulers of the people, and elders of Israel.

Behold the wisdom of the man, and how, though full of boldness, he utters nothing insolent, but speaks with honour.

Rulers of the people, he says, and elders of Israel, if we this day are examined concerning a good deed done to an impotent man, by what means he has been made whole, be it known unto you all, and to all the people of Israel.

Very nobly did he lay hold on them from the very outset, and put them thoroughly to the test.

Rather, he even reminded them of former things, that they are judging them for a good deed, as if he said.

Most of all we ought to be crowned for these things, and to be publicly proclaimed as benefactors.

But now we are even brought to judgement for a good deed done to an impotent man, not to a rich man, not to a ruler, not to one of renown.

And yet in this, who could have grudged? (2)

The declaration is fraught with great weight.

And it is shown hence, that they themselves impale themselves upon their own evils.

That in the name of Jesus Christ of Nazareth.

That which grieved them most of all, he adds.

This then was that which Christ had said unto them.

What ye have heard in the ear, proclaim upon the housetops.

That in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even in Him doth this man stand here before you whole.

Think not, he says, that we conceal His native place or His passion.

Whom ye crucified, whom God raised from the dead, even in Him doth this man himself stand here before you whole.

Again the passion, again the resurrection.

This is the stone which was set at nought of you the builders, which is become the head of the corner.

He reminded them also of a saying sufficient to strike fear.

For whosoever shall fall on this stone, he says, shall be broken to pieces.

And there is salvation in none other.

What sort of blows do you suppose they received from these words? For neither is there any other name under heaven that is given among men, in which we must be saved.

Here too he utters lofty words.

For whenever there is nothing to be set right, but only boldness to be displayed, he spares not.

For he feared not lest he should give offence.

And he said not merely, By another.

But, There is salvation in none other.

Showing that He is able to save us; and at the same time wishing to strike fear into them.

Now when they beheld the boldness of Peter and John, and had perceived that they were unlearned and common men, they marvelled; and they recognized them, that they had been with Jesus.

And how, one asks, did unlearned men out-argue both these and the high priests? Because it was not they themselves that spoke, but through them the grace of the Spirit.

And seeing the man that was healed standing with them, they had nothing to say against it.

Great was the boldness of the man.

And this is plain from his not forsaking them in the very court of judgement.

So that if they had said, It is not so, that man would have accused them.

But when they had commanded them to go aside out of the council, they conferred among themselves, saying.

'What shall we do to these men?' You see them at a loss, and once again fear of man is working all this within them.

Just as in the case of Christ they were not able to overturn what had been done, nor to cast a shadow over it, but rather, while they sought to hinder, the things of the faith increased all the more;

'What shall we do?' O the folly of it!

as if they supposed that men who had already tasted of the struggles would henceforth be terrified;

or rather, as if, having achieved nothing at the outset, they still expected to accomplish something after such rhetoric.

The more, then, that they wished to hinder, so much the more did the affair grow;

'That indeed a notable sign has come to pass through them is manifest to all who dwell in Jerusalem, and we cannot deny it.'

'But, that it may spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.'

And having called them, they commanded them not to speak at all, nor to teach, in the name of Jesus.

Behold both the shamelessness of these men and the wisdom of the apostles.

But Peter and John answered and said unto them:

'Whether it be right in the sight of God to hearken unto you rather than unto God, judge ye.'

'For we cannot but speak the things which we have seen and heard.'

And they, having threatened them further, let them go, finding no way how they might punish them, because of the people.

The signs stopped their mouths, and thereafter they did not even suffer them to finish their discourse;

but while they were yet speaking, they cut them off, very insolently.

'For all men glorified God for that which was done.'

'For the man was above forty years old on whom this sign of healing had been wrought.'

But let us look at what has been said from the beginning.

'What shall we do to these men?' At first, then, they did everything for the sake of human glory;

but now another motive was added as well, namely, not to seem to be murderers;

'Ye intend to bring this man's blood upon us.'

'Let us straitly threaten them, that they speak henceforth to no man in this name.'

Being persuaded that He was risen, and having taken this as proof that He is God — the One whom death could not hold — they yet expected to cast a shadow over it by their own devices.

What is equal to this folly? And do not marvel that they again attempt what cannot be accomplished.

He sees nothing, but everywhere is thrown into confusion.

For being provoked, they were disposed as men who had been deceived;

which is the case with those who have been forestalled, with those who have been mocked in some matter.

And indeed, up and down, for this very reason they kept saying that God raised Him, and that in the name of Jesus this man stands here whole, showing that Jesus was risen.

In another way, they themselves also held to a resurrection — a cold and childish one, indeed, yet held to it nonetheless;

but now they disbelieve and are thrown into confusion, deliberating what to do with them.

This alone, then, was not sufficient to persuade them of anything —

that these men should so discourse with boldness. Why do you disbelieve, tell me, O Jew? For you ought to have given heed to the sign that was wrought and to the words, not to the wickedness of the many.

And why in the world do they not hand them over to the Romans? They had already been brought into ill repute with them from the affairs concerning Christ, so that they rather worsened their own case by deferring the accusation against these men.

But in the case of Christ it was not so; rather, seizing Him in the dead of night, they led Him away at once, and did not delay, being greatly afraid of the multitude.

But concerning these men they neither took courage, nor indeed do they bring them to Pilate, being wary and suspicious of the former events, lest they be charged over those matters as well.

'And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.'

Again councils in Jerusalem, and there blood is poured out; not even the city did they reverence.

This is the man who could not bear even the maidservant when she questioned him, but in that case denied, when another was under arrest;

but now, coming forth into their midst, see how he speaks.

'If we this day be examined concerning the good deed done to an impotent man, by what means he is made whole, be it known unto you all.'

And they say, 'By what name did ye do this?' Why do you not say what sort of name, but cast a shadow over it? 'By what name did ye do this?' And yet he had said, 'It was not we who did it.'

He did not say straightway, 'In the name of Jesus we did it;'

but what? 'In His name this man stands here before you whole.'

And he does not say, 'He was made whole by us.'

And again, 'If we be examined concerning the good deed done to an impotent man.'

He strikes them as men who ever bring such accusations, and who find fault with kindnesses done to men;

and he reminds them of former things, that they themselves run to commit murders;

and not only this, but they even bring charges over kind deeds.

Do you see how his words carry weight and severity? For in these things they were being trained, and thereafter they were undismayed.

By which he shows them that they themselves, unwilling though they be, rather proclaim Christ, and that they themselves — the very ones examining and interrogating — exalt the doctrine.

'Whom God raised from the dead.'

This again is of yet greater freedom of speech.

What he says, therefore, is this:

'Do not suppose that we are hiding what is reproachful;'

'so far are we from casting a shadow over it, that we even speak of it boldly.'

These things he speaks all but reproaching them, and not simply so, but he even dwells upon the word, saying, 'This is the stone which was set at nought of you builders.'

Then, showing that they had thereby made it into something highly approved, he adds:

'Which is become the head of the corner;'

that is, He who is by nature honourable and approved, this One was set at nought.

Thus from the sign they took great boldness.

But consider for me how, when there is need to teach, they bring forward many prophecies, but when there is need to speak boldly, they simply make a declaration.

'For neither,' he says, 'is there any other name under heaven given among men, whereby we must be saved.'

Because the name was given to all men, and not to these alone.

To this end he brings them themselves also as witnesses.

'By what name did ye do it?' 'By that of Christ,' he says; 'there is no other name.'

'Why then do ye ask?' Thus everywhere this is made plain.

'For neither is there any other name under heaven,' he says, 'whereby we must be saved.'

These are the words of a soul that has condemned the present life.

Their great boldness shows this.

Here he makes it plain that even when he spoke lowly things concerning Christ, it was not out of fear, but by way of condescension;

but since now the fitting moment had come, he speaks such lofty things as by this very means to strike with amazement all who heard.

Behold yet another sign, no less than the former one.

'And they took knowledge of them,' he says, 'that they had been with Jesus.'

The evangelist did not set down this detail without purpose, but that he might also make clear where they had been.

For these alone were with him at that time, when they saw them lowly and cowed;

and this above all astonished them—the sudden transformation.

For there too were Annas and Caiaphas and their company, and these very men stood beside them;

and their exceeding boldness of speech astounded them.

For it was not by their words only that they showed themselves careless of such things, though being judged and with the utmost peril hanging over them, but also by their bearing, their voice, their look, and in all things simply they displayed their boldness before the people, out of the very things they uttered.

They marvelled perhaps that the men were both unlettered and common folk;

since it is possible for one to be unlettered, yet not withal a common man;

or a common man, yet not unlettered.

Here he shows that the two met together.

He does not draw out long speeches, but from the very announcement and its consistency he makes plain their boldness;

so that they would have laid hands on them, had not the man been standing with them.

'And they took knowledge of them,' he says, 'that they had been with Jesus.'

This was what made them believe that they had learned these things from him, and that as his disciples they were doing all things.

And no less than the voice of these men did the miracle and the sign send forth a voice;

which indeed above all stopped their mouths.

'If it be right,' he says, 'in the sight of God to hearken to you rather than to God, judge ye.'

When their fear had rather been cut short (for the charge laid on them was nothing else than to be let go), then also they speak more mildly;

'That a notable sign has been done—we cannot deny it.'

So that they would have denied it, had this not been so, had there not been the testimony of the many.

And indeed it was manifest to all.

But such is wickedness—reckless and shameless.

What sayest thou? Do you expect by threat to halt the preaching? Thus everywhere are beginnings both hard and difficult.

You slew the Teacher, and you did not halt it;

and now, if you threaten, do you expect to make us desist?

The bond did not persuade them to discourse submissively—and will you persuade them? Assuredly not: men who count you and your threats as nothing.

'If it be right,' he says, 'in the sight of God to hearken to you rather than to God.'

Here they say 'God' in place of 'Christ.'

Do you see how now that came to pass which he had told them:

'Behold, I send you forth as sheep in the midst of wolves;'

Then again they confirm the resurrection by that which they add, saying:

'We cannot but speak the things which we saw and heard.'

So that we indeed are trustworthy witnesses, while you, threatening besides, threaten again in vain.

Whereas they ought rather to have changed their course over the things for which the people glorified God, they instead even threaten to slay them;

'And they, when they had further threatened them, let them go.'

Thereupon they became more conspicuous and more illustrious.

'For my power,' he says, 'is made perfect in weakness.'

These men had already borne their witness, having set themselves in array against all things.

What means, 'We cannot but speak the things which we saw and heard'? If the things we say are false, he means, take hold of us;

but if they are true, why do you hinder? Such is true wisdom.

Those men were in perplexity, these in gladness;

those laden with much shame, these doing all things with boldness;

those in fear, these in confidence.

For who, tell me, were they that feared? Those who said, 'That it spread no further among the people,' or those who said, 'We cannot but speak the things which we saw and heard'? And in pleasure, in boldness, and in gladness greater than all, were these;

those others in despondency, in shame, in fear.

These uttered what they willed;

those others did not do what they willed.

Who were in bonds and in perils? Was it not these above all?

Let us therefore lay hold of virtue;

let not the things spoken be for delight only, nor merely for some passing consolation.

This is not a theatre, beloved, of harpers or of tragic actors, where the fruit lasts only so long as the pleasure, and when the day is past the pleasure has passed away.

And would that there were pleasure alone, and not harm along with the pleasure;

yet nevertheless each one goes off from there to his home, as though having wiped upon himself, as from some defilement, many of the things there;

and the young man, having caught up some strains of those satanic songs, as many as he was able to lay up in his memory, continually sings them at home;

while the old man, as being more grave, does not do this, but remembers all the words that were spoken there.

And how is this not worthy of shame? We enacted a law;

or rather, it was not we who enacted it;

'For call no man,' he says, 'master upon the earth.'

Christ enacted a law that no one should swear.

What has become, tell me, of this law? For I will not cease discoursing upon it, lest coming again, according to the Apostle, I should not spare.

Have you then given thought to the matter? Have you taken care? Has any diligence arisen in you, or shall we again take up the same words? Nay rather, whether it has come to pass or not, we shall take up the same words, that you may give heed;

and if you have taken care, that you may again work this out more firmly, and may exhort the others also.

Whence then must we begin our discourse? Will you have it from the Old Testament? But this is our shame, that the things in the Old, which we ought to have surpassed, not even these do we keep.

For we ought not to be hearing about these things (for these precepts belong to the meanness of the Jewish way), but about those perfect ones:

Cast away riches, stand nobly, give up your soul for the preaching, laugh to scorn all things upon the earth, let nothing be common to you with the present life;

if any wrong you, do him good;

If he takes advantage of you, bless him.

These things and the like are what we ought to be hearing.

But as it is, we are discoursing about the matter of oaths.

And it comes to the same thing as if someone were to drag away from those teachers a man who ought to be studying philosophy, and set him to reading syllables and spelling out letter by letter.

Consider, I pray you, what great shame it would be for a man with a full-grown beard, carrying a staff and wearing a workman's tunic, to go off to school along with the boys and learn the very same things they do—would there not be much laughter? Yet ours is even greater.

For the difference between the Jewish polity and ours is not merely as great as that between philosophy and the alphabet, but as great as that between angels and men.

If someone, tell me, were to bring an angel down from heaven and command him to stand here and listen to our discourses, as though he were bound to be regulated by them, would it not be a shame and a laughing-matter? And if it be laughable to be still under instruction in these things—

then not even to give heed to these things—tell me, how great is the condemnation? how great the shame? For how is it not a matter of shame that Christians are still being taught that they must not swear? Nevertheless, let us bear with it, that we be not the more laughed to scorn.

Come then, let us today discourse to you from the Old Testament.

And what does it say? 'Let not your mouth become accustomed to swearing, neither make a habit of naming the Holy One.'

Why? For just as a servant who is continually examined will not be cleared from bruises, so neither will the one who swears.

Mark the discernment of this wise man.

He did not say, 'Let not your mind become accustomed to swearing,' but 'your mouth';

because he knew that the whole matter belongs to the mouth, and that it is easily set right.

For it is now become a habit that comes to pass without deliberate choice;

such as are many who, on entering the baths, the moment they cross the threshold, cross themselves.

This the hand knows to do of its own habit, without anyone bidding it.

Again, when a lamp is lit, though the mind is often occupied with something else, the hand makes the sign of the cross.

So too the mouth utters not with the soul, but from habit, and the whole thing lies in the tongue.

'And with the name of the Holy One,' he says, 'do not make a habit.'

For just as a servant who is continually examined will not be cleared from bruises, so neither will the one who swears.

It is not perjury that he here cuts off, but the oath itself, and to this he assigns the punishment.

Such indeed is the soul: it is full of so many wounds, so many bruises.

But do you not see it? For this is the dreadful thing;

and yet you are able, if you will, to see;

for God has given you eyes.

With such eyes the prophet saw, when he said:

'My bruises stink and are corrupt because of my foolishness.'

We have despised God, we have hated the good name, we have trampled upon Christ, we have cast off all reverence; no one makes mention of the name of God with honor.

And you, if you love someone, at the mention of his name you spring up in eager attention;

but God you call upon so continually as though it were nothing.

Call upon Him for the doing of good to an enemy;

call upon Him for the salvation of your own soul;

then will He be present, then will you gladden Him;

Call upon Him as Stephen called.

Saying what? 'Lord, lay not this sin to their charge.'

Call upon Him as Elkanah's wife called, with tears, with lamentations, with prayer.

I do not forbid it, but I even strongly exhort it.

Call upon Him as Moses called, when he cried out interceding on behalf of those who had driven him into exile.

And you, if you simply make mention of some venerable man, the thing is deemed an outrage;

but when you bandy God about, not merely lightly but even unseasonably in your words, do you count the matter as nothing? And of how great a punishment would you not be worthy? I do not forbid you to have God ever in your mind (for this indeed I both pray for and desire), but do it not contrary to what is pleasing to Him—rather praising, rather honoring Him.

This would have wrought great good for us, if only we called upon Him when we ought, and for the things for which we ought.

Why, tell me, in the time of the apostles were so many mighty works done, but among us are they not? And yet it is the same God, the same name.

How so? Because they called upon Him only for those things which I have mentioned;

but we call not for these things, but for others.

But if he disbelieves, and for this cause you swear, say rather, 'Believe';

or, if you will, swear against yourself.

I say this not as legislating against Christ—God forbid;

for 'Let your Yea,' He says, 'be yea, and your Nay, nay';

but condescending to you, that I may the more lead you to this and draw you away from that tyrannical habit.

How many who were of good repute in other respects have been ruined by these matters? Do you wish to learn why swearing was permitted to the ancients? (for perjury was not permitted even to them).

It was because they used to swear by idols.

Are you not ashamed to abide by these laws, to which those weak ones were brought? Since even now, if I get hold of a Greek, I do not straightway lay this command upon him, but for the time I exhort him to know Christ;

but the believer, who has both learned Him and heard Him, if he still needs the same condescension as the Greek, what is the profit? what the gain? But habit is a hard thing, and you find it difficult to be torn away? Well then, since the tyranny of habit is so great, transfer it into another habit.

What I have often said, this I say now also;

Let there be many who take account of what is spoken, let there be examiners and correctors.

It is no shame to be corrected by others;

rather it is a shame to thrust away those who would correct, and to do this to the hurt of one's own salvation.

And you, if you put on your garment inside out, you allow even a servant-boy to set it right, and are not ashamed to learn from him—though in this there is much shame;

but here, when your soul is being harmed, are you ashamed, tell me, to be instructed by another? And while you allow your servant to arrange your garment and put on your shoes, you do not allow him to arrange your soul? And how great is this folly? Let a servant even be the teacher of these things, let it be a child, let it be a woman, let it be a friend, a kinsman, a neighbor.

For just as a wild beast hunted from every side cannot escape;

so he who has so many guardians, so many to rebuke him, who is struck from every side, cannot but keep himself in check.

And on the first day he will bear it with difficulty, and on the second, and on the third;

but thereafter it will be very easy, and after the fourth the thing itself will no longer even be there.

Make trial of it, if indeed you disbelieve.

It is no ordinary thing to sin in this, nor to do right, but on either side it is a great matter, both the evil and the good.

And may it be granted us to attain the good, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.