使徒行傳講道集 第 18 章

'And when they heard these things, they were cut to the heart, and gnashed their teeth at him.'

It is worthy of wonder how it was that they took not from what had been said an occasion to slay him, but still rage on and seek a charge against him.

Thus are the unjust ever in evil case.

Just as the chief priests, being at a loss, said:

'What shall we do to these men?'—so likewise these are cut to the heart.

And yet the one who had reason to be wroth was that other—he who had done no wrong, but had suffered the things belonging to the wrongdoers.

But the false accusers are all the more convicted by this also.

So true is that which I always say, that to do evil is itself to suffer evil.

And yet he had falsely accused no one, but had made demonstration.

So too, when we are insulted in matters wherein our conscience is clear, we suffer nothing.

They wished, then, to slay him;

but they do not this, wishing to attach a plausible pretext to their audacious deed.

What then? Was the insult not plausible? It was no insult against him, but an accusation on the prophet's part.

Or else they even of set purpose delayed, that they might not seem to slay him because of the things against themselves—just as also in the case of Christ—but for impiety.

But this was a word of piety.

Wherefore, in their endeavour, along with slaying him, to injure his reputation also, they were cut to the heart.

For they feared lest again some new thing should come to pass concerning him.

Then, that which they do in the case of Christ, this also they do in the case of Stephen;

and just as there, when He said, 'Ye shall see the Son of man sitting on the right hand of power,' they called the thing blasphemy and made the crowds their witnesses;

there they rent their garments;

'But being full of the Holy Spirit, he looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said:'

'Behold, I see the heavens opened, and the Son of man standing on the right hand of God.'

'But they cried out with a loud voice, and stopped their ears, and rushed upon him with one accord.'

'And casting him out of the city, they stoned him.'

And yet, if he was lying, they ought to have let him go as one out of his mind.

But he spoke thus, wishing to draw them to himself.

And since, having spoken concerning death only, he had discoursed nothing concerning resurrection, this doctrine too he now seasonably adds.

And He is said to appear to him thus—as somewhere is set forth—that even so they might receive the word; who, since to say that He was seated would have been offensive to them, meanwhile stirs the doctrine of the resurrection, and says that He stands.

From this I conjecture that his countenance also had been glorified.

For God, being lovingkind, wished through the very things by which those men were plotting, through these to call them forth—even though nothing more came of it. 'And casting him out of the city, they stoned him.'

Again, without the city is the death, just as in the case of Christ; and in that very death the confession and the preaching are proclaimed.

'And the witnesses laid down their garments at the feet of a young man named Saul, and they stoned Stephen, calling upon [God], and saying:'

'Lord Jesus Christ, receive my spirit.'

This at once shows and teaches them that he is not perishing.

'And kneeling down, he cried with a loud voice:'

'Lord, lay not this sin to their charge.'

As though making his defence that not even his former words had been of anger, he says this;

or else also wishing by this to draw them to himself.

For to let go all anger and wrath at the murder, and to show the soul pure from passion, made his word easy to be received.

'And Saul was consenting unto his death.'

'And there arose on that day a great persecution against the Church which was in Jerusalem.'

It seems to me that this persecution came to pass not without purpose, but by a certain dispensation.

'And they were all scattered abroad throughout the region of Judaea and Samaria, except the apostles.'

Seest thou how again God permits trials to come to pass? But mark me from this point, and how the affairs are ordered.

They had been marvelled at because of the signs; being scourged they suffered nothing; they had been set over the regions; the word grew;

thereupon He permits a great hindrance to arise.

And there arises a persecution no ordinary one, so that these too should flee together (for they feared lest they should become more emboldened), and it should be manifest to all that they were men who feared and fled.

For that thou mightest not afterward say that they succeeded by grace alone, though they were being persecuted—

both they became the more timid, and those others the more emboldened.

'And they were all scattered abroad, except the apostles,' he says.

Not without reason, then, did I say that the persecution was of dispensation;

for had it not come to pass, the disciples would not have been scattered abroad.

'And devout men carried Stephen to his burial, and made great lamentation over him.'

Either they were not yet perfect, or else it was because he was full of grace and reverend;

and at the same time this too shows that they were men—not the fear only, but also the grief and the lamentation.

For who would not have wept, seeing that gentle one, that lamb, become the prey of stoning and lying dead? A sufficient epitaph over him did the evangelist relate: 'And kneeling down,' he said, and 'crying with a loud voice.'

'And they made great lamentation over him.'

But let us look at what was said from the beginning: 'Being full of the Holy Spirit, he looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said:'

'Behold, I see the heavens opened.'

'And they stopped their ears, and rushed upon him with one accord.'

And yet wherein were these things worthy of accusation? But nevertheless, having seized him who had wrought such signs by his word, who prevailed over all by his word, who discoursed such things—having seized him even as they wished—thus did they glut their own rage.

And the witnesses laid down their garments at the feet of a young man called Saul.

See how carefully he narrates the matters concerning Paul, that he may show you the work of God which afterward came to be wrought upon him.

For the time being, however, not only does that man not believe, but he even assails him with countless hands of murderers.

Wherefore, making this plain also, he says:

And Saul was consenting unto his death.

Now this blessed man does not pray in an ordinary way, but with great attentiveness.

For 'having bowed his knees,' it says.

Whence his death also became divine.

For up to this time it had been permitted to souls to be in Hades.

And they were all scattered abroad throughout the regions of Judaea and Samaria.

Henceforth those who had heard mingle fearlessly with Samaria.

'Go not into the way of the Gentiles.'

'Except the apostles,' it says.

Showing that, even by this, wishing to win over the Jews, they did not leave the city, or else to become to others also a cause of courage.

But Saul made havoc of the Church, entering into every house, and haling men and women committed them to prison.

Great was the madness, that he was even alone in this, and that he even entered into the houses.

Thus did he give his soul for the Law.

'Haling,' it says, 'men and women.'

See both the boldness, and the outrage, and the madness.

All who fell into his hands he treated with countless evils, having become the more reckless from this slaughter.

They therefore that were scattered abroad went about preaching the word.

And Philip went down to a city of Samaria, and proclaimed unto them the Christ.

And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did.

For many of those that had unclean spirits, crying with a loud voice, they came out.

And many that were palsied, and that were lame, were healed.

And there was great joy in that city.

But there was a certain man, Simon by name, who beforetime in the city used sorcery, and amazed the nation of Samaria, saying that himself was some great one.

To whom they all gave heed, from the least to the greatest, saying:

This man is that power of God which is called great.

Behold for me yet another trial, that of Simon.

'And they gave heed to him,' it says, 'the multitudes, because that of long time he had amazed them with his sorceries.'

But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

And Simon also himself believed, and being baptized, he continued steadfastly with Philip.

And beholding great powers and signs coming to pass, he was amazed.

Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John.

Who, when they were come down, prayed for them, that they might receive the Holy Spirit.

For as yet it had fallen upon none of them; only they had been baptized into the name of the Lord Jesus.

Then laid they their hands on them, and they received the Holy Spirit.

And when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, saying:

Give me also this authority, that on whomsoever I lay my hands, he may receive.

How then, one asks, did these not receive the Spirit? They had received the Spirit of remission, but that of the signs they had not yet received.

And that this is so, namely that they had not received the Spirit of the signs, see how, when Simon saw it, he came forward asking for this.

And even though the persecution then prevailed most of all, nevertheless God again delivered them, fortifying them with the signs.

Yet the death of Stephen did not quench their wrath, but rather inflamed it; wherefore also the teachers are scattered, so that the making of disciples became the greater.

But behold again the good things succeeding one after another for them, and that they were in joy.

'For there was,' it says, 'great joy in that city.'

And yet there had also been great lamentation.

Thus is God ever wont to do, and to mingle the gladdening things with the grievous, that He may be the more admired.

Now for a long time this disease had been in Simon.

Wherefore not even thus is he rid of it.

But how then did he even baptize him? Just as Christ also chose Judas.

This man, beholding signs coming to pass, is amazed indeed, but dares not ask for the grace of the signs, since he knew that not even the others had yet received it.

How then did they not slay him, as they did Ananias and Sapphira? Because in old time too, when the man that gathered sticks was slain for the correction of others, no other thereafter suffered the same.

So also now Peter does; and having punished those, he does not punish this man, but says to him:

Thy silver perish with thee unto destruction, because thou hast thought to obtain the gift of God with money.

And why had these not received the Holy Spirit when they were baptized? Either because Philip did not give it, perhaps honoring the apostles in this;

or because he had not such a gift (for he was of the seven);

which indeed is the more probable to say.

Whence it seems to me that this Philip was one of the seven, the one second after Stephen.

He gave not the Spirit to those who were baptized.

For this gift belonged to the Twelve alone.

Those did not go forth; it was ordered by divine economy that these should go forth, who were also lacking in the grace, because they had not yet received the Holy Spirit.

For they received power indeed to do signs, but not also to give the Spirit to others.

This then was the peculiar prerogative of the apostles.

Whence also it is the chief ones, and no others, that one may see doing this.

'And when Simon saw,' it says, 'that through the laying on of the apostles' hands the Holy Spirit was given.'

He would not have spoken thus, unless something perceptible had come to pass.

This Paul also did, when they spoke with tongues.

Sawest thou the foulness of Simon? He offered money;

and yet he had not seen him doing it for money.

So then the matter was not one of ignorance, but of one who was making trial and wished to involve them in an accusation.

'Thou hast neither part nor lot in this matter;'

'for thy heart is not right in the sight of God.'

Again he brings into the open the things that were in his mind, since that man supposed he was passing unnoticed.

'Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart may be forgiven thee.'

'For I perceive that thou art in the gall of bitterness and in the bond of iniquity.'

'And Simon answered and said,'

'Pray ye for me unto the Lord, that none of the things which ye have spoken come upon me.'

He ought to have repented from the heart, he ought to have wept; but this man does it merely as a matter of form, to be quit of it.

He does this only to acquit himself of the obligation.

This Peter said, not as though pardon would not have been granted him had he wept, but it was the custom with the prophets also merely to pronounce the sentence of doom, and not to say:

'But if thou do such a thing, it shall be forgiven thee;'

but rather that 'The punishment shall surely come.'

But do thou marvel with me at this also, how even in a time of calamity they are not negligent, but hold fast to the preaching;

and how, just as in the case of Moses, the miracles came about by way of comparison.

There was magic, and yet these signs were manifest; and though there ought to have been no demoniac there at all, if indeed he had for a long time been driving them out of their senses by his sorceries;

but since there were many demoniacs, many paralytics, those works of his were no truth at all.

But this man drew them to himself not by signs only, but also by his word, discoursing concerning the Kingdom and concerning Christ.

'And Simon also himself,' he says, 'having been baptized, continued steadfastly with Philip.'

He continued steadfastly in order to become such a one as they were.

'And they, when they were come down, prayed for them, that they might receive the Holy Ghost;'

'for as yet it had fallen upon none of them.'

'Then laid they their hands on them, and they received the Holy Ghost.'

Dost thou see that it was no light matter, but that great power was needed, so as to give the Holy Ghost? For it is not the same thing to obtain remission of sins and to receive such a power as this.

'And when Simon saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money.'

For did he not see the others doing this? Did he not see Philip? Did he think they did not know with what mind he was approaching them? Wherefore Peter well calls the thing a gift, saying:

'Thy money perish with thee, because thou hast thought to purchase the gift of God with money.'

Dost thou see that everywhere they are clean from money? 'Thou hast neither part nor lot in this matter;'

'for thy heart is not right before God.'

So then it was out of wickedness that he did all this.

'For I perceive that thou art in the gall of bitterness and in the bond of iniquity.'

But he does not punish him, lest henceforth faith should be a matter of compulsion, lest the thing should seem to be cruel, and that he might make room for repentance;

or also because it sufficed for his correction to convict him, to declare the things in his heart, and to make that man confess that he was caught.

For by his saying, 'Pray ye for me,' this is the act of one who at once confesses and makes it plain.

See how, defiled as he was, nevertheless when he was reproved, then he believed; just as he also became humble when again he was reproved.

'Beholding the signs that were done, he was amazed'—which shows that the whole was a lie.

It does not say, 'He came forward,' but, 'He was amazed.'

And why then does he not straightway do that? He thought he could pass unnoticed, he thought the thing was a piece of craft;

but when he was not able to escape the notice of the Apostles, then he came forward.

'For unclean spirits, crying with a loud voice, came out of many that had them.'

This was a manifest sign of their coming out; but the works of the magicians were the very opposite;

for they rather even bound them fast.

'And many that were palsied and lame were healed.'

for it was needful that they should walk and be active.

'And they all gave heed unto him, saying,'

'This man is the power of God.'

Herein is fulfilled that which was spoken by Christ:

'Many shall come as false Christs and false prophets in My name.'

But why did they not straightway convict him? They were content that he had condemned himself;

for indeed this too was a part of their teaching.

And since he was not able to withstand them, he plays the hypocrite, just as the magicians also did, when they said:

And that he might not be driven away again, for this reason he also continued steadfastly with Philip, and would not be parted from him.

But do thou consider with me how many things are wrought by the providence of God through the death of Stephen.

They are scattered abroad throughout the regions of Judaea and Samaria; they preach the word as good tidings, they proclaim Christ, they work signs, and little by little these men receive the gift.

This was a twofold sign;

for both the giving to those men and the not giving to this man was a very great sign.

'They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans.'

For they testify, it may be, on his account, that men might not be deceived, that henceforth they might be in safety, that they might not oftentimes through inexperience be carried away.

'They returned to Jerusalem.'

Why do they again go away thither, where the tyranny was, where was the source of the evils, where were those most bent on slaughter? Just as in wars the generals do, and take the hardest-pressed part of the battle;

the very same thing these men also do.

See again how they come to Samaria not of set purpose, but the disciples come as being persecuted, as also happened in the case of Christ; and how the Apostles are henceforth sent forth to those of the Samaritans who had already believed.

'Now when the Apostles which were at Jerusalem heard,' he says, 'they sent unto them Peter and John.'

Why then are they sent? So as to deliver them from magic, so as to remind them of the teaching which they had learned from Christ.

He ought then to have asked the contrary, that he himself might receive the Holy Ghost;

but he, since he cared not for this, asks that he might give it to others.

And yet those men had not received this so as to give it;

but this man, being among the disciples, wished to become more illustrious than Philip.

'Thy money perish with thee.'

These are not the words of one imprecating a curse, but of one chastening and instructing.

For since he did not put it to the use he ought, 'Let it be,' he says, 'to you, to such a man as you.'

'May it perish together with your purpose,' because you think so meanly of the gift of God, in that you supposed the matter to be altogether a human thing.

If, at any rate, he had come forward as he ought to have come, he would have been received, and would not have been driven off like a pestilence.

Do you see that the man who forms mean conceptions about great things sins doubly? Two things, then, does Peter enjoin upon him:

'Repent and pray, if perhaps the thought of your heart may be forgiven you.'

So thoroughly had he devised something wicked.

For this reason too Peter said, 'If perhaps it may be forgiven you,' since he knew that the man was incorrigible.

But the other again dreads the multitude, and is afraid to make his denial.

And yet, had he not been thrown into confusion, he would have said, 'I did not know that I acted amiss.'

But he was struck with amazement: first, at that very thing, that he had been caught by the signs;

and secondly, at this, that the things in his mind had been made manifest.

For this reason he departed far off afterwards to Rome, as though the Apostle would not reach him there.

'And they preached the gospel,' it says, 'in many villages of the Samaritans.'

See how even their journeys were laden with work;

for they did not undertake them merely for nothing.

Such journeys as these we too ought to make.

And why do I speak of journeys? Many possess villages and estates, and they take no thought for them, nor make any account of this;

but how a bath-house might come to be there, and how the rents might be increased, and how there might be courts, and how buildings might be erected—for these they take much pains;

but that souls should be tilled and cultivated—of this, no longer any care.

And you indeed, if you see thorns beside your tillage, you cut them, burn them, make them vanish, so as to rid the land of the harm that comes from them;

yet when you see the very husbandmen full of thorns, and do not cut them away, do you not fear and shudder, tell me, at Him who is one day to require an account of you even for these things? For ought not each of the faithful to build a church, to procure a teacher to labour together with him, and above all to have this in view, that all might become Christians? How, tell me, shall the husbandman become a Christian, when he sees you so neglectful of your own salvation? You cannot work miracles and so persuade him? Persuade him by the means you have—by kindness, by patronage, by gentleness, by winning words, by all the rest.

The many indeed build market-places and bath-houses, but churches not at all;

anything rather than this.

Therefore I exhort and entreat and beg this favour—nay rather, I even lay it down as a law—that none be seen possessing an estate that is destitute of a church.

It is near, it is close at hand from your neighbours.

Great is the outlay, small is the revenue.

If you have anything to spend on the poor, spend it there;

maintain a teacher, maintain a deacon and a body of clergy.

As though you had brought home a wife or a bride, or given away a daughter in marriage, so be disposed toward the Church;

so shall the estate be filled with blessing for you.

For what good thing will not be there? Is it a small thing, tell me, that the wine-press should be blessed? a small thing, that God should first receive from all your fruits His portion and the firstfruits? This too is profitable for peace among those who till the ground.

The presbyter too will henceforth be an object of reverence, and this will contribute to the security of the estate.

There will be continual prayers for you, hymns and assemblies for your sake, and an offering every Lord's Day.

What a thing it is, as regards the greater marvel, that others should build splendid tombs, that those who come after may hear that so-and-so built it, but that you should raise up churches!

Consider that until the coming of Christ you, who have raised up an altar of God, will have your reward.

For tell me, if the emperor had bidden you build a house that he might lodge there, would you not have done everything? Now then it is the palace of Christ, this building of the church.

Do not look at the expense, but reckon up the fruit;

they till the land, do you till their souls;

they bring you fruits, do you lead them up to heaven.

He who has given the beginning is the author also of all the rest.

So you too will be the author of blessing for the catechumens there, for those in the estates nearby.

And yet the bath-houses make the husbandmen softer, the taverns make them more given to luxury;

and yet you make these things for the sake of vainglory.

The market-places and the fairs, again, make them insolent;

but the things here are the very opposite of all this.

For how great a thing it is to see a presbyter walking in the likeness of Abraham, grey-headed, with his garments girt up, digging and doing the work with his own hands!

What is more desirable than that field? There virtue is the greater.

There is no wantonness there, but it has been driven away;

there is no drunkenness and luxury, but it has been banished;

there is no vainglory, but it has been quenched;

the greater part of good will shines forth there, because of its simplicity.

What a thing it is to go out and enter into the house of God, and to know that one has oneself built it, and to cast oneself down flat upon one's back, and after the bodily swinging rest to be present at the lamp-lighting and the morning hymns, to have the priest as a table-companion, conversing together and enjoying his blessing, and to see others coming there! This is a wall, this is the security of the field.

This is the field concerning which he says, 'The smell of a full field which the Lord has blessed.'

Even without this the field is fair, for its quietness, for its being full of freedom from care;

but when it has this too, to whom will it not be equal? For a field that possesses a church is like the paradise of God.

There is no clamour there, there is no tumult, no differing enemies, no heresies;

you may see all men friends, sharers in the same doctrines.

The quietness leads you into true wisdom;

and the presbyter, taking you up from this wisdom, will heal you easily.

For here indeed, whatever we may say, the market-place drives it out;

but there, whatever you hear you will have fixed firmly in your mind, and you will be another man in the field through him;

and he will preside over those men too, and will be their guardian both by his presence and by ordering their lives.

And how much, tell me, is the outlay? Make meanwhile a small house in the fashion of a temple;

he who comes after you will make a portico, he who comes after him will add other things, and thus the whole will be reckoned to you.

You give a little, and you receive the reward of the whole.

Therefore lay the beginning, cast down the foundation;

nay rather, exhort one another;

make it a contest of emulation in the matter.

But as it now is, where chaff and corn and all such things must be stored, they build readily;

but where the offspring of souls must be gathered in, they take no thought at all, but are compelled to walk countless furlongs and to set out on long journeys in order that they may go to church.

And how great a good it is that the priest should come into the church amid much stillness, that he may draw near to God and offer prayer each day on behalf of the village, on behalf of him who owns it!

Is it a small thing, tell me, that your name should ever be present in the holy oblations, and that each day prayers should be made to God on behalf of the village? How greatly does this profit you in other matters as well!

It happens that certain persons dwell near at hand and keep stewards;

now to you, the poor man, none of those would think it fitting even to come;

but the presbyter perhaps he will even invite, and make him a companion at his table.

Do you see how many good things will come of this? For the time being, the whole village will be free of every wicked suspicion;

no one will bring a charge of murder, no one of theft, no one will suspect any such thing.

They have also another consolation, if sickness should follow, if death.

Nor are the friendships that arise among those who go there to one another formed merely by chance or at random;

and the gatherings, too, will be far more delightful than those at the public festivals.

And not only the gatherings, but even the leaders themselves will, because of the presbyter, become more worthy of reverence.

You surely hear that Jerusalem was held in more honor than the other cities among the ancients;

yet not simply so, but because of the godliness that then prevailed.

For this reason, where God is honored, there is nothing evil;

just as, on the contrary, where He is not honored, there is nothing good.

Great security there will be, both with God and with men.

Yes, I beseech you, take hold of the matter not carelessly, but with eager zeal.

For if he who brings forth the precious from the vile shall be as the mouth of God,

how great a favor will he not enjoy from God, who benefits and wins back so many souls, both those now living and those to come until the coming of Christ!

Build a fortress against the devil;

for this is what the church is.

From there let the hands set out to their labor;

let them first be lifted up in prayer, and then let them go off to their work.

Thus will there be strength of body for them, thus will the husbandry be abundant, thus will all evils be kept away.

It is not possible to set forth in words the pleasure that comes from this, until it be realized in deed.

Do not look at this, that it yields no revenue;

in short, if you do it thus, do not do it at all, unless you reckon that you receive a revenue greater than that of the whole estate;

if you are not so disposed, do not even undertake the work;

unless you suppose that this work stands to your advantage above all things.

What is greater than this revenue—to bring souls into the threshing-floor that is in heaven? Alas!

that you do not know how great a thing it is to gain souls.

Hear what Christ says to Peter:

'If you love Me, shepherd My sheep.'

If, on beholding the king's sheep or a herd of horses lying exposed to attack because they had no fold, you yourself, taking them, both built a fold and a stable, or even set a shepherd over them, with what would the king not requite you? Now you gather together the flock of Christ and set a shepherd over it, and do you not think you are doing something great? What do I say? If he who causes even one to stumble is threatened with undergoing so great a punishment,

he who saves so many, tell me, shall he not be saved? It is quite plain that he shall.

For what sin will he henceforth have, or even if he should have any, does he not blot it out by this? From the punishment of him who causes to stumble, learn the reward of him who saves.

If the salvation of even one soul were not a matter of earnest concern to God, the loss of it would not have kindled in Him so great a wrath.

Knowing these things, then, let us now lay hold of this spiritual work, and let each one summon me, and we will lend our aid so far as we are able.

And if there should be three owners, let them do it by joint contribution;

but if only one, he will persuade the others, his neighbors, as well.

Only be earnest to accomplish this one thing, I beseech you, that being well-pleasing to God on every side, we may attain the eternal good things, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto the ages of ages.