使徒行傳講道集 第 7 章

Now when they heard these words, they were pricked in their heart, and said to Peter and to the rest of the apostles,

'Men and brethren, what shall we do?' (I.)

Do you see how great a good is gentleness? It pierces our hearts more than vehemence does, and inflicts a sharper wound.

For just as in the case of hardened bodies, one who strikes does not make the sensation so keen;

but if one first softens them and renders them supple, then he pricks more sharply;

so indeed here too one must first soften and then prick.

What softens is not wrath, nor vehement accusation, nor reproaches, but gentleness;

for the former only intensifies the hardening, whereas gentleness does away with it.

So then, if you wish to take to task someone who has done wrong, approach him with much meekness.

See, at any rate, what Peter does even here:

he reminded them gently of their own reckless deeds, and added nothing further;

he spoke of the gift of God, he brought forward the grace that bore witness to what had come to pass, and he carried the discourse yet further.

They were put to shame by Peter's forbearance, that to those who had crucified his Master and were bent on murdering them too, he spoke in the manner of a father and a caring teacher.

They were not merely persuaded, but they condemned themselves;

they came to a sense of what had been done. For he did not permit their wrath to be roused and to darken their understanding;

but through humility, as though scattering some mist, namely their indignation, he thus laid bare the outrage that had been committed.

For so it is: when we say that we have been wronged, the others try to show that they have done no wrong;

but when we say that we have not been wronged, but rather that we ourselves have done the wrong, they do the opposite.

So then, if you wish to bring the wrongdoer into a struggle, do not accuse him, but plead your own case, and he will accuse himself.

For the race of men is contentious.

He did not accuse them vehemently, but rather almost strove to make his case gently, so far as was possible;

and for this reason he reaches down to touch their very soul.

And from what is it evident that they were pricked to the heart? From their own words.

For what do they say? 'What shall we do, men and brethren?' Those whom they had called deceivers they now call brethren.

Not so much placing themselves on an equal footing as drawing them toward affection and tender care.

But besides, since they themselves deemed it fitting to call them by this name, and say, 'What shall we do?' they did not immediately declare it;

but they entrusted themselves to them.

Just as one who has fallen into shipwreck or into sickness, on seeing the pilot or the physician, yields everything to him and obeys;

so these too confessed that they were in the utmost extremity and had not even a hope of salvation.

They did not say, 'How may we be saved?' but, 'What shall we do?' What then does Peter say? Here again, when all had inquired, he answers, saying, 'Repent, and let each of you be baptized in the name of Jesus Christ.'

And he does not yet say, 'Believe';

but, 'Let each of you be baptized.'

For this they received in baptism.

Then he points out the gain as well;

'and you shall receive the gift of the Holy Spirit.'

If you shall receive a gift, if baptism confers remission, why do you delay? Then, making his argument persuasive, he added:

'For the promise is to you.'

This too he says here, the very thing he had said above when discoursing.

'And to your children,' he says.

Therefore the gift is the greater, when they have their children also as heirs of the good things.

'And to all,' he says, 'that are afar off.'

If to those that are afar off, much more to you who are near.

'As many as the Lord our God shall call.'

See when he says, 'To those that are afar off.'

When he found them made his own and self-condemned;

for when the soul condemns itself, it can no longer be envious.

And with many other words he testified and exhorted, saying:

See how everywhere he cuts short, and does not court honor, nor make a display: 'He testified,' it says, 'and exhorted, saying.'

This is a complete and perfect teaching, having the one part from fear, the other from love.

'Save yourselves from this crooked generation.'

He says nothing about things to come, but about things present, by which men are most of all constrained;

and he shows that the preaching delivers from both present and future evils.

So then, those who gladly received his word were baptized;

and there were added on that day about three thousand souls.

How do you think this won over the apostles even more than the miracle did? 'And they continued steadfastly with one accord in the teaching of the apostles and in the fellowship.'

Two virtues: both the persevering, and the being of one accord.

He says this in order to show that the apostles taught them for a long time.

'in the breaking of bread, and in the prayers.'

'They did all things in common, all with perseverance,' he says.

'And fear came upon every soul of those who believed, and many wonders and signs were done through the apostles.'

For they did not despise these things as if they were common, nor did they attend to the things seen, but their understanding was set aflame.

And since Peter from above was flowing in full stream, and was setting forth the promises and the things to come, it was fitting that they were struck with fear, and the miracles bore witness to what was being said.

Just as in the case of Christ there were first signs, then teaching, then wonders;

'And all who believed were together, and had all things in common.'

See at once how great the increase.

For the fellowship was not only in the prayers, nor only in the teaching, but also in the manner of life.

'And they sold their possessions and goods, and distributed them to all, according as anyone had need.'

See how much fear had come to be in them! 'And they distributed them.'

This he said, making plain the good management.

'According as anyone had need.'

Not carelessly, as the philosophers among the Greeks, some of whom let their land lie fallow, while others cast much gold into the sea, which was not out of contempt for riches, but out of folly and senselessness.

For everywhere the devil has always been zealous to slander the creatures of God, as though it were impossible to use riches rightly.

'And continuing daily with one accord in the temple.'

Here he teaches the manner in which they enjoyed the teaching.

And observe how the Jews did nothing else, small or great, but waited upon the temple.

For inasmuch as they had become more earnest, they also had greater reverence concerning the place.

For the apostles did not as yet draw them away from these things, so as to do them no harm.

And breaking bread from house to house, they partook of food with gladness and singleness of heart, praising God, and having favor with all the people.

By 'bread' he seems to me to mean, and to signify here, both fasting and the austere manner of life.

For they partook of nourishment (trophe), not of luxury (truphe).

From this, beloved, learn that it is not luxury, but nourishment, that produces true enjoyment.

And that those who live in luxury are in sorrow, whereas those who do not live in luxury are in joy.

Do you see that Peter's words had this effect also, the chastening of one's manner of life? Thus it is not possible for gladness to arise where there is no simplicity.

And how, he asks, did they have favor with all the people? Through the things they did by their almsgiving.

For do not look at this to me, that the chief priests set upon them out of envy and malice.

but rather that they had favor with the people.

And the Lord added to the Church daily those who were being saved.

And all who believed were together in the same place.

Thus everywhere concord is a good thing.

And with other words he solemnly testified.

This he said, showing that what had been spoken was not sufficient.

Or else those words were spoken so as to lead them to faith, while these tell what the believer ought to do.

And he did not say, 'Upon the cross,' but, 'Let each of you be baptized in the name of Jesus Christ.'

Nor does he continually remind them of the cross, lest he should seem to be reproaching them, but simply says, 'Repent, and let each be baptized in the name of Jesus Christ for the remission of sins.'

And indeed the law of the courts here below is otherwise;

but in the preaching of the gospel, when the sinner confesses, then he is saved.

See how Peter did not pass over the greater thing;

but having first spoken of the grace, then he added that also, saying:

'You shall receive the gift of the Holy Spirit.'

The word is worthy of belief from the very fact of what they themselves had received.

For at first he speaks of what is easy and holds a great gift, and only then does he lead them on to the manner of life, knowing that having already tasted such great blessings would be for them a ground of earnest zeal.

But since the hearer longed to learn what was the sum of the many words, he adds this too, showing that it is the gift of the Holy Spirit.

So then those who received the word praised what had been said, though it was full of fear, and after their assent they then came to the baptism.

But let us look at what was said from the beginning.

They were, he says, continuing steadfastly in the teaching.

From this it is plain that they were taught not one day, nor two or three, but over many days, inasmuch as they had passed over to another manner of life.

If upon all, then also upon those who did not believe.

And it was likely that they experienced so great a change all at once when they saw these things;

and perhaps also from the signs. He did not say, 'Together,' but, 'With one accord,' since it is possible for some to be together, yet not with one accord, being divided in their opinions.

And not even here does he state the teaching, cutting short the account;

but one may learn that, as if they were young children, they nourished them with spiritual food.

And they had now become angels all at once.

And they distributed to each according as anyone had need.

They saw that spiritual things are common, and that no one has more than another, and quickly they came to distribute their possessions to all.

And all who believed were together in the same place.

That they were together not merely in place is plain from what he added, saying, 'And they had all things common.'

All, he says, not this one yes, and that one no.

This is angelic citizenship, that they should call nothing of their own their private possession.

From this the root of evils was cut off, and by what they did they showed that they had heard.

So then this was what he meant when he said, 'Be saved from this crooked generation.'

And there were added on that day about three thousand souls.

Since they had become three thousand, they thereafter led them out abroad, who also with boldness—since there was now much of it—went up daily and attended in the temple;

for Peter and John also, a little later, do the very same thing;

for as yet they were in no way stirring up any of the Jewish observances.

And this very honor paid to the place passed over to the Master of the temple.

Do you see the increase of devotion? They cast away their money, and rejoiced, and great was their gladness;

for greater were the good things they received.

No one reproached, no one envied, no one begrudged, there was no arrogance, there was no contempt;

like little children they thought to be trained, and were disposed as if newborn babes.

And why do I speak as in a dim image? If you remember how, when God shook our city, and all were humbled, so were those men disposed at that time;

no one was insincere, no one was wicked.

For such is fear, such is affliction.

There was not that cold word, 'Mine,' and, 'Thine.'

Therefore there was gladness at the table;

no one felt as if eating from his own, no one as if from another's;

and yet this seems to be a riddle.

They neither regarded the things of their brethren as belonging to others;

nor as their own, but as belonging to the brethren.

Neither was the poor man ashamed, nor was the rich man puffed up.

And the one was disposed as though receiving a benefit, and rather as being well treated; and these as being glorified thereby, and were very closely bound to them.

For since in the distributions of money it happens that insults, and acts of madness, and griefs arise, on this account the Apostle said:

'Not grudgingly, or of necessity.'

See how many things he testifies of them: genuine faith, an upright life, endurance in hearing, in prayers, in simplicity, in gladness.

Two things were enough to cast them into despondency, both the fasting, and the distributing of their money.

But they rejoiced on account of both.

For who would not have loved men so disposed as common fathers?

They devised no evil against one another;

they committed the whole matter to the grace of God.

There was no fear, and this though they had cast themselves into the midst of dangers.

Accordingly, through their simplicity he displayed the whole of their virtue, a virtue far greater even than their contempt for riches, than their fasting, and than their steadfastness in prayer.

And thus too they praised God purely; nay rather, this is what it means to praise God.

See here too how they immediately receive their recompense.

For to have favour with the people means this, that they were beloved and greatly desired by all.

For who would not admire, who would not marvel at a man simple in his character? Or who would not be bound in friendship to one who has nothing underhanded? And whose is salvation if not theirs? Whose are the great good things? Were not the shepherds the first to receive the good tidings? Was not Joseph a simple man, so that, fearing the suspicion of adultery, he would not do anything evil? Did not God choose the rustic and the unfeigned? For 'every simple soul,' it says, 'is blessed.'

And again: 'He that walks in simplicity walks confidently.'

What is simplicity but prudence? For when you suspect no evil, you are unable to contrive evil;

when you harbour none of these grievous things, neither will you be able to bear a grudge.

Has someone reviled you? You have suffered nothing.

Has someone envied you? Not even so have you suffered anything.

Simplicity is a road that leads to true wisdom.

No one is so beautiful in soul as the simple man.

For just as in the body the man who is sullen and downcast and moody, even if he be handsome, cuts off much of his comeliness;

whereas he who is easy-going and gently smiling in countenance heightens his comeliness;

so also is it with the soul: the moody man, even if he has countless good deeds to his credit, obscures them;

but the relaxed and simple man does the contrary.

Such a man one could make a friend in perfect security, and, should he become an enemy, one could reconcile him.

For with such a man there is no need of guard or fore-guard, nor of bonds and fetters; but great will be the ease he enjoys, and great too the ease of those who live with him.

'What then,' one asks, 'if such a man fall among wicked men?' God, who has bidden us be unfeigned, will stretch out His hand.

What was simpler than David? What was more wicked than Saul? Which of them then prevailed? And what of Joseph? Did he not approach his mistress guilelessly, while she acted with malice? Tell me then, was that man wronged? And what was simpler than Abel? What more malicious than Cain? Again, did not Joseph deal guilelessly with his brothers? Was he not held in high esteem for this very reason, that he spoke everything without suspicion, while they received it maliciously? He told his dreams once, and told them again, and took no precaution;

and again he went off to them carrying provisions, and took no precaution at all, committing the whole matter to God;

but in proportion as they were disposed toward him as toward an enemy, so was he disposed toward them as toward brothers.

And God could have kept him from falling into their hands, but He allowed it, that the wonder might be shown, and that, even if they displayed their own conduct, he would prove himself the higher.

So that even if he receives a blow, it is not from himself but from another that he receives it.

But the wicked man first strikes himself, and no one else;

thus is he even at war with himself.

The soul of such a man is ever full of despondency, his reasonings being ever bound up in knots;

and whether he must hear or say anything, he does it all with fault-finding, all with accusation.

Friendship and concord dwell far and remote from such men;

but with them are quarrels and enmities and vexations, and such men are suspicious even of themselves.

For these men not even sleep is sweet, nor anything else.

Alas! they become enemies and foes to all;

countless jealousies, continual fear;

for the word 'wicked' (poneros) is derived from 'toil' (ponein).

And thus indeed Scripture too always calls wickedness 'toil,' as when it says, 'Under his tongue is trouble and toil;'

and again elsewhere, 'And the greater part of them is toil and trouble.'

But if anyone should wonder how it was that at the beginning they became such men, but now are not such, let him learn that the cause is affliction—the teacher of true wisdom, the mother of godly reverence.

When there was the giving up of possessions, then there was no wickedness either.

But now, whence comes such great wickedness?

Whence did it come upon those three thousand and five thousand to choose virtue at once, and all together to become lovers of wisdom, whereas now scarcely one such man is to be found? How was it that they then were so of one accord? What made them fervent and thoroughly aroused? What suddenly set them on fire? Because they came forward with great reverence;

because matters of honour and rank were not as they are now;

because they transferred their mind to the things to come, and expected nothing of things present.

This is the mark of a soul set on fire—to be caught up amid perils;

this those men reckoned to be Christianity.

For now we seek our ease here below.

For this reason we shall not attain to these things even when we have need of them.

'What shall we do?' those men asked, despairing of themselves. But you, on the contrary, say 'What shall we do?' making a display before those present, and thinking highly of yourselves.

What ought to have been done, those men did; but we do the contrary.

Those men condemned themselves, they despaired of their own salvation;

for this reason they became such men.

But how shall you become such, when you do everything contrary to them? They no sooner heard than they were baptized;

they did not utter these cold words which we now utter, nor did they contrive delay;

and yet they had not heard all the ordinances, but only this: 'Be saved from this generation.'

This did not make them slothful, but they received the words;

and that they received them, they showed by their deeds, and made plain who they were.

For as soon as they entered the contest, they stripped off their garments;

but we, when we enter, wish to wrestle still clad in our garments.

For this reason our adversary needs no exertion, but often, becoming entangled in these very garments, we are thrown down.

For we do the same as if a man, seeing an athlete covered with dust,

black, stripped naked, having much mire from the sand and the sun, and stained all over with oil and sweat and clay—and he himself, reeking of perfumes, having donned silken garments and golden sandals and a robe trailing down to the ankles, and gold about his head, should step in and grapple with him.

For such a man will not only be hindered, but, having all his care set on not soiling or tearing his tunics, he will fall at the very first onset, and will straightway suffer the very thing he dreaded, receiving his loss in those vital parts.

But do you clothe yourself in silks? It is the season for exercise, the season for the arena;

yet do you adorn yourself as though for a procession? And how will you prevail? Do not look to the things outside, but to the things within.

For by cares for these things, as by grievous cords, the soul is bound fast on every side, not suffered to lift a hand against the enemy nor to raise it up, being made soft and effeminate.

It is a matter for contentment if, having freed oneself of all these things, one is able to prevail over that unclean power.

For this reason Christ too, as though the mere casting away of riches were not sufficient, see what He says.

'Sell your possessions, and give to the poor, and come, follow Me.'

But if it is so that, even when we have stripped off our riches, we do not yet stand in safety, but still have need of some further art and exactness,

how much more shall we, while possessing them, accomplish nothing great, but become a laughing-stock both to the spectators and to the evil one himself.

For even if there were no devil, even if there were none to wrestle against us, ten thousand roads on every side lead the lover of money to hell.

Where now are those who say, 'Why did the devil come to be?' Behold, here the devil works nothing at all, but we ourselves do the whole.

And indeed, it were the men in the mountains who ought to speak thus, they who, after chastity and contempt of riches and disdain of all else, have chosen a thousand times over to forsake father and house and fields and wife and children.

But those men, least of all, do not say such things;

yet the things which ought never to be said, these men do say.

Those things are truly the wrestlings of the devil;

but into these matters it is not even worth entering the contest.

'But,' says one, 'it is this very love of money that the devil injects.'

Then flee it, and do not accept it, O man!

But as it is, if you should see someone from behind a railing preparing filth, and then the one who looks on standing still while it is poured over him and receiving the whole of it upon his head, you not only do not pity him, but are even indignant, and say that he has suffered justly; and everyone cries out to him, 'Do not be a fool!'

And you do not so much blame the one who throws, as the one who receives.

But now you know that the love of money is of the devil;

you know that this is the cause of ten thousand evils;

you see him preparing, like filth, the vile and shameful reasonings;

and receiving with bare head the uncleanness of that one, you do not perceive that you ought, by turning aside a little, to be rid of the whole? Just as that man, by turning aside from the spot, would have been rid of it;

so also do you not receive such reasonings, and you will flee sin; thrust away the desire.

'And how shall I thrust it away?' says one.

If you were a pagan, and admired the present things alone, perhaps the matter would be one of much difficulty—and yet even those men achieved this;

but you who are a man expecting heaven and the things in the heavens, do you say, 'How shall I thrust it away?' If I said the contrary, then it would be fitting;

if I said, 'Desire riches,'—

then you might say, 'And how shall I desire riches, seeing such things?'

Tell me, if, when gold and precious stones lay before you, I said, 'Desire lead,'—

would it not be a perplexity? For you would say, 'How can I?' But if I said, 'Do not desire it,' this would be easier.

I do not marvel at those who despise these things, but at those who do not despise them;

this belongs to a soul exceedingly filled with sluggishness, differing in nothing from flies and gnats, crawling on the ground, wallowing in the mire, imagining nothing great. What are you saying? You are about to inherit eternal life, and you say, 'How shall I despise the present life for the sake of that one?' Are the matters really in doubt? You are about to receive a royal robe;

and you say, 'How shall I despise the rags?' You are about to be led into the palace of the King;

and you say, 'How shall I despise the poor and present dwelling?' Truly it is we who are everywhere to blame, we who are unwilling to rouse ourselves even a little.

For those who have been willing have all succeeded;

and they succeeded with much vehemence and with ease.

And may it come to pass that you also, being persuaded by our exhortation, may succeed, and become zealous imitators of those who have succeeded, by the grace and loving-kindness of His only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages.