使徒行傳講道集 第 13 章

'But the high priest rose up, and all they that were with him, which is the sect of the Sadducees, and were filled with jealousy, and laid their hands on the apostles, and put them in the public ward.'

Nothing is more shameless than wickedness, nothing more audacious.

Though they had learned by experience their courage from what they had attempted before, nevertheless they attempt it, and once more band themselves together.

What does it mean, 'Then the high priest rose up, and all they that were with him'? He was stirred up, it says, being moved at what had come to pass.

And they laid their hands on the apostles, and put them in the public ward.

Now they set upon them more vehemently.

They did not judge them at once, expecting that they would again become tame.

And how is it plain that they set upon them more vehemently? From their putting them into public ward.

Again they fall into dangers, and again they enjoy the help that comes from God;

and in what manner, listen to what follows.

But an angel of the Lord by night opened the gates of the prison, and having brought them forth, said:

Go, and stand and speak in the temple to the people all the words of this life.

This took place both for the consolation of those men and for the benefit and instruction of these.

And observe how that which happened in the case of Christ, this same thing takes place now also.

For the miracles, while they are being wrought, He does not permit them to see; but from those things by which they might learn, these He furnishes.

For instance, in the case of His own resurrection, He did not permit them to see how He rose;

for they were unworthy to behold this;

but He shows it from the things by which He wrought it.

Likewise also in the case of the wine that was made from the water, those who reclined at table do not see it happen;

and He entrusts the judgment to others.

For they do not see them being led forth, but the tokens, from which they were able to understand what had come to pass, these they saw.

But why then did He bring them out by night? Because in this way rather than in the other they were the more believed;

and besides, because otherwise they would not have come to make inquiry;

nor indeed would they themselves have done so in any other way.

So also it came to pass in the case of the ancients, for example in the case of Nebuchadnezzar;

he saw the children praising God in the furnace, and then he came into amazement.

It behooved them, therefore, to ask these men first, 'How did you come out?' But they, as though nothing had happened, ask, saying:

Did we not straitly charge you not to receive it? And observe how they learn everything through others.

For they see the prison shut with all security, and the keepers standing before the doors.

And when they had heard this, they entered about daybreak into the temple, and taught.

But the high priest came, and they that were with him, and called together the council, and all the senate of the children of Israel;

and they sent to the prison-house to have them brought.

But when the officers came, they found them not in the prison;

and they returned and reported, saying that we found the prison-house shut in all security, and the keepers standing before the doors;

but when we had opened, we found no one within.

The security was twofold, just as in the case of the tomb, both the seal and the men.

Tell me, were these things that happened in their case human? Who brought them out while the doors were shut? How did they come forth while the keepers stood before the doors? Truly these are the words of men raving and drunken.

Those whom prison, and bonds, and shut doors could not restrain, of these they expected to get the better, suffering the very thing that foolish children do.

The officers, at any rate, on this account come and confess what had happened, so as to shut off from them every excuse.

Do you see signs upon signs, differing from one another, some wrought by them, some wrought toward them, which were even more brilliant? It was well that it was not announced to them at once, but only after they had first been brought into perplexity, so that, having considered that it was a divine power, they might thus learn all.

Now when the high priest, and the captain of the temple, and the chief priests heard these words, they were much perplexed concerning them as to what this might come to.

But someone came and reported to them, saying, Behold, the men whom you put in prison are standing in the temple and teaching the people.

Then the captain went away with the officers, and brought them without violence;

for they feared the people, lest they should be stoned.

They feared, it says, the multitude.

For what did the multitude profit them? They ought rather to have feared God, who was ever snatching them, like birds, out of the others' hands;

but they rather fear the multitude.

But the high priest questioned them, saying:

Did we not straitly command you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.

What then do the apostles do? Again they discourse with them with mildness;

for who are you that set yourselves in array against God? But what? Again in the manner of exhortation and counsel, and with much mildness, they answer.

But Peter and the apostles answered and said:

We ought to obey God rather than men.

Great is their philosophy, and of such a kind, that from this they show that these men also are fighting against God.

The God of our fathers raised up Jesus, whom you slew, hanging Him on a tree.

Him God exalted with His right hand to be a Prince and a Saviour, to give repentance to Israel and forgiveness of sins.

'Whom you slew,' he says, 'God raised up.'

And observe how they again ascribe the whole to the Father, that He might not seem to be alien from the Father.

And 'He exalted,' he says, 'with His right hand.'

This signifies not simply the resurrection alone, but also the exaltation, that is, the ascension.

'To give repentance to Israel.'

Observe again the gain, and the instruction brought to completion in the guise of a defense.

And we are His witnesses of these things.

Then, making the word trustworthy henceforth, he added:

And so also is the Holy Spirit, whom God has given to those who obey Him.

Do you see how they employ not only their own testimony, but also that of the Spirit? And they did not say, 'Whom He gave to us,' but 'To those who obey';

at once showing moderation, and at the same time showing it to be a great thing,

and making clear that it is possible for these also to receive it.

Observe how they were instructed both by deeds and by words, and yet gave no heed, so that their condemnation might be just.

For it was on this very account that God permitted them to be brought to the tribunal, that those men also might be instructed, if indeed they were willing to learn, and that the apostles might be trained unto boldness.

But when they heard this, they were cut to the heart, and were minded to slay them.

When they ought to have been struck with awe at what they had heard, instead they are cut to the heart, and take counsel to slay them without cause.

But it is now needful to look at what has been read from the beginning.

But an angel of the Lord opened the doors of the prison by night, and having led them out, said:

Go, and standing in the temple speak to the people all the words of this Life.

He does not himself lead them away, but sets them free;

so that even by this their fearlessness might be made known, which indeed they showed by entering into the temple by night and teaching.

But if, as those men supposed, the guards had cast them out, they would have fled, if indeed they had gone out because they were persuaded to;

or rather, if those men had cast them out, they would not have stood in the temple, but would have run away.

But no one is so senseless as not to perceive this.

'Did we not strictly command you?' he says. If then those men also had obeyed you, you are right to call them to account;

but if from the start they said they would not obey, both the reckonings and the commands are superfluous.

See the inconsistency of the charges, and their surpassing folly.

They wish now to show that the purposes of the Jews were murderous, as though they were doing these things not for the truth's sake, but because they wished to avenge themselves.

For this reason the apostles do not even answer them with boldness;

and yet who, having the whole city hanging upon him and enjoying such great grace, would not have said and uttered something great? But not so these men;

for they were not angry, but had compassion on them and wept, and were considering how they might deliver them from their error and their wrath.

And they no longer say to them:

but they declare, saying:

showing thereby that these things are according to the will of God.

And they did not say, 'Did we not tell you at that time also, We cannot but speak the things which we saw and heard?' for they are not contentious for honor;

but again they speak the same things: the cross, the resurrection.

And they do not say why He was crucified;

but they hint at it, not yet openly, wishing meanwhile to strike them with fear.

Tell me, what rhetoric is there here? None;

thus without artifice did they preach the Gospel of life.

And having said, 'He exalted Him,' he tells also for what purpose: 'To give repentance'—adding, 'to Israel'—'and remission of sins.'

'But these things seemed meanwhile incredible,' they say.

What do you mean? And how were they not rather credible, seeing that neither the rulers were able to gainsay them, nor the multitude;

but the one party were put to silence, and the other were being taught? 'And we,' he says, 'are witnesses of these words.'

Of what words? That He promised remission, that He promised repentance;

for the resurrection was by this time already acknowledged.

'And that He gives remission, we bear witness, and the Holy Spirit, who would not have come upon us unless our sins had first been loosed;'

so that this is an indisputable proof.

You hear of remission of sins, O wretched one, and that He does not exact punishment, and do you wish to slay? And of how great wickedness is this? Yet you ought either to have convicted them of lying, or, being unable to do so, to have been persuaded;

but if you were not willing to be persuaded, at least not to slay.

For what was there worthy of death? But those men, being under the sway of wrath, did not even perceive what had come to pass.

See how here, having called to mind the outrage, they discourse concerning remission, showing that the things which had been done were worthy of death, but that the things being granted were given to them as to men of good disposition.

How else could one have persuaded them than by speaking of them as being in good repute? And see the cunning;

they set the Sadducees upon them, who were especially grieved at the resurrection.

But they gained nothing from their wickedness.

And what man, enjoying such things as the apostles did, would not have become great? But observe for me, before they enjoyed the grace, how they were continuing steadfastly with one accord in prayer,

and hoping in the aid from above.

And you too, beloved, hope for the kingdom of heaven, yet endure nothing? And you too have received the Spirit, yet do not suffer such things, nor face danger? But those men, before they could take breath from their former trials, were again being led to others.

And this very thing itself—not to be puffed up, not to be vainglorious—how great a good it is!

To discourse with gentleness, how great a gain it is!

For not all was of grace, but many were the tokens of their own zeal also.

For the very fact that the things of grace shone forth in them was a mark of their own diligence.

See then, straightway from the beginning, how careful Peter is, how sober and watchful, how those who had believed cast away their possessions.

They had nothing of their own, they were in prayer, they showed forth concord, they passed their time in fastings.

Of what grace were these things? Tell me.

For this reason He also brings it about that through them there should come the conviction of their officers;

who also, just as in the case of Christ those who were sent said, 'Never did a man so speak as this man,' reported when they returned the very things they had seen.

But do you consider here both their gentleness, how they yield, and the feigned resolve of the high priest.

For he discourses with them gently, forsooth, inasmuch as he was afraid, and wished rather to hinder them than to slay them, since this he was not able to do.

And in order to move them all, and to hang over them the peril concerning the last extremities, 'Do you wish,' he says, 'to bring upon us the blood of this man?' Does He still seem to you to be a man? Thus he spoke, showing that the exhortation had become necessary for them.

But observe Peter also, what he says:

'Him did God exalt with His right hand to be a Prince and a Savior, to give repentance to Israel and remission of sins.'

Here he makes no mention of the Gentiles, that he might not give a handle against himself.

'And they were minded,' he says, 'to slay them.'

See again these men in perplexity, these men in anguish;

but those others in ease and good cheer and in luxury.

They were not simply pained, but they were 'cut to the heart.'

This then is that saying, to fare ill in doing ill;

just as here also one may see.

These men were in bonds, they stood before a tribunal, and yet it was the judges who were in perplexity, in great helplessness.

For just as he who strikes the adamant himself receives the blow;

so they saw that not only was their boldness in no way hindered, but that the preaching was even increasing the more, and that the apostles were discoursing without dismay, and were giving no handles against themselves.

Let us then also imitate these men, beloved, and let us become undismayed amid all terrors.

There is nothing terrible to him who fears God, but among those who fear Him not are terrors.

For he who through virtue becomes superior to the passions, and passes by present affairs as though they were a shadow, how shall he suffer anything terrible from anyone? Whom shall he fear? Or what shall he reckon among terrors? Therefore let us flee for refuge to this unshaken rock.

If someone were building us a city, and putting a wall around it,

Nay, rather, even if He had settled us in a land where no one troubled us, and had furnished there abundance of all things, letting us have no dealings with anyone, He would not have established us in such security as Christ now has.

Let it be granted then, if you will, that the city is even of bronze, having on every side a wall strong and impregnable;

let no enemy press upon it, and let it have land plentiful and rich;

let there be present also an abundance of all other things;

let the citizens be gentle and kindly, and let no evildoer appear there, no thief, no robber, no informer, no law court, but dealings that are simple and honest;

and let us dwell in this city;

not even so would it be possible to live in security.

Why? Because it is inevitable to have differences with servants, and with one's wife, and with children, and this becomes an occasion of much despondency.

But here there was nothing of the kind;

for there was not, there was not anything to grieve them, nor anything that caused any despondency.

But the wonder is this: that the very things which seemed to cause despondency, these became the causes of all joy and gladness.

For tell me, on what account were those men to be distressed? on what account to be vexed? Would you have us bring someone forward into the midst? Let there be one of consular rank.

let him possess much wealth, let him inhabit the imperial city, let him have dealings against no one, let him only luxuriate, and let him give himself to this, seated at the very summit of wealth and honour and power;

let us set over against him Peter, in bonds, if you please, amid ten thousand ills;

and we shall find that this man rather is the one who lives in luxury.

For when there is such an abundance of joy, that a man delights even while in bonds, consider how great is the magnitude of that joy.

For just as those who are set in high office do not feel whatever calamities befall them, but continue in their joy;

so also these men, for these very reasons, rejoiced the more.

For it is not possible, it is not possible, to set forth in words the pleasure which those experience who suffer some dreadful thing for Christ's sake;

for they rejoice more in their sufferings than in good things.

If anyone has loved Christ, he knows what I mean.

But what then? Was it for safety's sake that they were to flee from hardships? And who, tell me, though possessing ten thousandfold wealth, could have escaped so many dangers, consorting with so many nations, merely for the sake of a change of polity? But these men accomplished all things as if by an imperial command—nay, rather, far more easily.

For not so surely does an imperial command take effect, as all the words of those men were accomplished;

for the imperial command is imposed by compulsion, but these men won people willingly and of their own choice, and grateful with ten thousandfold gratitude.

What imperial command could have persuaded men to part with all their possessions and with their very life, and to despise house, country, kinsfolk, and salvation itself? Yet the voices of the fishermen and tentmakers had power to do this.

So that they were both in pleasure, and were more powerful and stronger than all.

'Yes,' says someone, 'those men, because they wrought the signs.'

But those who believed, tell me, what signs did they work—the three thousand and the five thousand—who also passed their lives in great gladness? With good reason;

for the source of all despondencies, the possession of riches, had been done away.

For that, that was the cause of wars, and of strife, and of grief, and of despondency, and of all evils;

it is that which makes life toilsome and more full of grief.

And one would find that those in wealth rather than those in poverty have more occasions of despondency.

But if to some it does not seem to be so, that is not owing to the nature of things, but to their own opinion.

And if those in wealth do have some pleasure, it is nothing to wonder at.

For indeed those who are covered with the itch are in much pleasure.

That the rich differ in no respect from those men, but that their soul is of some such kind, is plain from this:

cares vex them, and yet they choose to be entangled in them for the sake of the momentary pleasure;

but those who are freed from these are in health and outside of despondency.

Which is the more pleasant, tell me? which the more secure? to be careful about one loaf and one garment, or, taking no thought about oneself, to be anxious over ten thousand, both servants and freemen? For just as this man is in dread on his own account;

so also you are in dread on behalf of those who hang upon your head.

'And why then does poverty seem a thing to be shunned?' one asks. Because the other good things too happen to be objects of aversion to many—things which are shunned not because they are objects of aversion, but because they are hard to achieve.

Therefore this too is not a thing to be shunned, but a thing hard to achieve;

so that if only one were able to bear it, it would not be a thing to be shunned.

For why did the apostles not deprecate it? why do many even choose it, and not only do not deprecate it, but even run to it? For that which is truly to be shunned is not even to be chosen, except by madmen.

But if the philosophic and lofty-minded among men resort to it as to a place safe and free from disease, it is no wonder if it seems otherwise to the rest.

For the rich man seems to me to be nothing else than a city without walls lying in a plain, drawing on from every quarter those who plot against it;

but poverty is a safe fortress, girt about with much bronze, and having an approach hard to climb.

'And yet the contrary is the case,' says someone;

for these are the ones who are often dragged into court;

these are the ones who are insulted and ill-treated.'

Not the poor simply, but the poor who wish to be rich.

But I am not speaking of those, but of those who are earnest to pass their lives in poverty.

For tell me, why does no one drag those in the mountains into court? And yet, if poverty were easy to master, those above all others ought to be dragged, inasmuch as they are poorer than all.

Why does no one drag the beggars into court? why does no one use violence against them or bring false charges? Is it not because they abide in a safer place? To how many does the thing seem even of ill omen—I mean poverty, and begging? What then, tell me, is begging a fine thing? It is fine, if there be one to comfort and to show mercy, if there be one who gives;

so that everyone knows this to be a life free from trouble and secure.

but on condition that one does not covet wealth.

For tell me, whom should I rather call blessed—those apt for virtue, or those who stand far off from it? Clearly those who are apt.

Who then is more apt for learning something useful and for shining in true wisdom—this man or that? To everyone it is surely plain that it is this one.

Let one be brought from the market-place of the beggars, and let him be maimed, lame, crippled;

and another, fair to look upon, strong of body, vigorous on every side, overflowing with riches;

let him have illustrious birth and great power.

Let us then bring these two into the training-school of true wisdom, and let us see which of them will the better receive the lessons of the teaching.

Let the first precept then be this: 'Be humble and moderate';

for this is what Christ enjoined;

which of them will be the better able to fulfil it, this man or that? 'Blessed are they that mourn';

which will the more attend to what is said? 'Blessed are the lowly';

which will the more give ear? 'Blessed are the pure in heart';

'blessed are they that hunger and thirst after righteousness';

'blessed are they that have been persecuted for righteousness' sake';

which will the more readily accept these things? And, if you will, let us apply them all to each of the two.

Is not the one inflamed and swollen with pride on every side,

while the other is ever humble-minded and altogether restrained? It is quite evident.

There is indeed even a saying of this sort spoken by those outside the faith:

'Epictetus was a slave, maimed in body,

an Irus in poverty, and yet a friend of the immortals.'

But the soul of the rich man is full of every evil: arrogance, vainglory, countless lusts, wrath and fury, covetousness, injustice, and whatever else there may be.

It is plain, then, which soul is fit for philosophy—this one or that.

Doubtless you desire to learn which life is the more pleasant.

For I see this question raised among many: whether this manner of life is indeed the sweeter.

And yet there is no need to doubt even about this;

for he who is near to health, he too is in great pleasure.

But tell me, with regard to the matter before us, which we wish to achieve—I mean this law—who is the fitter, the poor man or the rich? Who will swear readily: he who is provoked to anger over his slaves, he who has dealings with countless contracts, or he who comes forward for a loaf of bread or a single garment? This man has no need even of oaths, if he so wills, but lives always free from entanglements;

or rather, he who is trained not to swear will often despise riches also; and one may see the paths of virtue everywhere opened up from this good beginning, all leading toward gentleness, toward contempt of money, toward reverence, toward composure of soul, toward compunction.

Let us not then be slothful, beloved, but let us once more show great earnestness:

those who have succeeded, that they may guard what has been achieved, lest there easily come some ebbing and backward flow;

and those who still fall short, that they may rouse themselves and strive to make up what is lacking.

And meanwhile let those who have succeeded receive those not yet able, stretching out their hands as to men swimming in the open sea, and welcome them into the harbour of freedom from oaths.

For truly it is a safe harbour, not to swear:

a harbour, so that one is not drowned by the winds that fall upon him.

For though anger, though insult, though fury boil over, though anything whatsoever befall, the soul stands in safety, so that it will not even cast forth any word that ought not to be spoken;

for it has not placed itself under any necessity, nor under any law.

See what Herod did because of his oath:

he cut off the head of the Forerunner.

'For because of his oaths,' it says, 'and those who reclined at table with him, he would not refuse her.'

What did the tribes suffer through an oath in the matter of the tribe of Benjamin? What did Saul suffer through an oath? For Saul indeed forswore himself, but Herod wrought what was worse than perjury—murder.

Again, you know what Joshua suffered because of the oath concerning the Gibeonites.

For swearing is truly a snare of Satan.

Let us then burst these cords, and set ourselves in a state easy to guard against every peril.

Let us be delivered from the snare of Satan;

let us fear the commandment of the Lord;

let us bring ourselves into this most excellent habit;

that advancing on our way, and having fulfilled both this and the rest of the commandments, we may attain the good things promised to those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto the ages of ages.