使徒行傳講道集 第 8 章

'Now Peter and John were going up together into the temple at the ninth hour, the hour of prayer.'

Everywhere these two appear as having much concord with one another.

Together these come to the tomb;

concerning him he says to Christ, 'And what of this man?' Now the other signs the writer of the book passed over;

but that which held much astonishment and amazed all, he relates.

And observe again that they come to it not of set purpose;

so clear were they of vainglory, and they imitated their own Teacher.

But why were they going up into the temple? Were they still living after the Jewish manner? No;

rather, they do this for a useful purpose.

For a sign is wrought again, both confirming those men and drawing the others;

and a sign such as they had not yet wrought.

The affliction was one of nature, and beyond the art of medicine.

Rather, he had spent forty years in his lameness, as he says further on, and no one in all that time had healed him.

And you know that those cases are especially the more difficult which have been from birth.

So great was the calamity, that he was not even able to procure for himself the necessary food.

And he was notable both by reason of the place and by reason of his affliction.

'And a certain man,' he says, 'lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of those who were entering into the temple.'

So then he sought to receive alms, and did not know who the men were. 'Who, seeing Peter and John about to go into the temple, asked to receive alms.'

'And Peter, fastening his eyes upon him with John, said'—

but he does not even so rise up, but still remains, troubling them.

For such is poverty: it persists even with those who refuse to give, and constrains them.

Let us be ashamed, we who leap away in the midst of our prayers.

But behold for me the gentleness, how Peter showed it, at once saying, 'Look on us.'

Thus their very bearing from that moment showed forth their manner of life.

But he gave heed to them, expecting to receive something from them.

'Silver and gold have I none;

but what I have, this I give you.'

He did not say, 'I give you what is far better than silver;'

but what? 'In the name of Jesus Christ of Nazareth, rise up and walk.'

'And taking him by the right hand, he raised him up.'

Thus also did Christ.

Often He healed by a word, often by a deed, and often He also applied His hand, where there were those

weaker in respect of faith, that the thing might not seem to come about of itself.

'And taking him by the right hand, he raised him up.'

This made the resurrection manifest.

'And immediately his feet and ankle-bones received strength.'

'And leaping up, he stood, and walked.'

Perhaps testing himself and making a fuller trial, lest, after all, what had happened were merely a simple matter.

His feet were weak, but not maimed.

Some say that he did not even know how to walk.

And he entered the temple with them, walking.

They do not draw him along, but he himself follows; by his following he points out his benefactors, and by praising God after he had leaped up, he shows that he was marvelling not at those men but at the God who had wrought through them.

So thankful was the man.

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

'They were going up,' it says, 'at the hour of prayer, the ninth hour.'

Perhaps it was at this very hour that they carried the lame man and laid him down, precisely when people were especially entering into the temple.

But lest anyone should suppose that they carried him for some other reason, and not for the purpose of receiving alms, see how clearly he sets this forth by what he says:

'They laid him down that he might receive alms from those who were entering into the temple.'

For this reason he also mentions the places, giving proof of what he writes.

'And how is it,' one may ask, 'that they did not bring him to Christ?' Perhaps those who frequented the temple were unbelievers, seeing that they did not even bring him to the apostles, though they saw them entering and had witnessed such wonders as these performed.

'He asked,' it says, 'to receive alms.'

as though from their outward appearance he perhaps perceived them to be devout men;

and for this reason he fixed his attention upon them.

But observe how John everywhere keeps silence, while Peter speaks even on his behalf:

'Silver,' he says, 'and gold have I none.'

He did not say, 'I have none here,' as we are wont to say;

What then does the lame man do? 'Do you slight me, your suppliant?' 'No,' he says, 'but of what I have, take.'

Do you see how free from vanity Peter is, making no display even toward the very one he was benefiting? So then it was the mouth and the hand that wrought the whole thing.

Of such a kind also were certain of the Jews, being lame;

and though they ought to have asked for health, they rather ask for money, lying prostrate on the ground;

who for this very reason frequented the temple, that they might make gain.

What then does Peter do? He did not overlook him, nor did he seek out some rich man, nor did he say, 'Unless the miracle is wrought upon that one, it is nothing great';

he expected no honour from him, nor did he heal him in the presence of any bystanders;

for the man was at the entrance, not where the multitude was within.

But Peter sought none of these things, nor did he enter in and make proclamation, but from his outward appearance alone he drew the lame man on to make his request.

And the marvel is that he believed so quickly.

For those who are delivered from long-standing infirmities scarcely believe even their own eyes.

And having been healed, he was thenceforth with the apostles, giving thanks to God.

'And he entered,' it says, 'with them into the temple, walking, and leaping, and praising God.'

See how he does not keep still, partly from his gladness, and partly to stop their mouths.

And to me it seems that he leaped also for this reason, that no one should suppose it to be any pretence;

for this, at any rate, was no longer a matter of pretence.

For if formerly he was not able even simply to set foot on the ground, and that too when hunger was compelling him (for he would not have chosen to share the proceeds of the alms with those who carried him, had he been able to support himself), much more was this so now.

And how could he have feigned on behalf of those who had given him no alms? But the man was thankful even after his recovery.

From both sides, then, he is shown to be faithful: from his thankfulness and from what had befallen him.

Yet he was not known to all, whence also they recognised him.

'And all the people saw him,' it says, 'walking and praising God, and they recognised him, that it was he who sat for alms at the Beautiful Gate of the temple.'

And well did he say, 'They recognised';

as of one who was henceforth unknown by reason of the deed.

For we use this word of those who are with difficulty recognised.

It behoved them therefore to believe that the name of Christ forgives sins, seeing that it also wrought such things as these.

And as the man who had been healed held Peter and John, all the people ran together to them in the porch called Solomon's, greatly amazed.

Out of the goodwill and love he bore toward them, he would not be parted from them;

and perhaps also giving thanks to them and praising them.

'And all the people,' it says, 'ran together.'

'And when Peter saw them, he answered.'

Again it is he himself who both works the deed and addresses the people.

On that former occasion it was the matter concerning the tongues that stirred them up to give ear; but now it is this.

And then he took his beginning from the accusations; but now from the suspicion.

Let us see, then, in what this discourse differs from that one, and in what it has something in common.

That one, then, took place in the house, when as yet no one had come forward, nor had they themselves wrought anything;

but this one when all were marvelling, with the man who had been healed standing near;

with no one in doubt, as at that time, when they said that they were full of new wine.

And then he spoke while in company with all the apostles;

but now with John alone;

for by now he takes courage and grows more vehement.

For such is virtue: once it has taken a beginning it goes forward, and nowhere stands still.

See too how it was providentially arranged that the sign should take place in the temple, that others also might take courage.

For they do not work it somewhere in a corner, or secretly;

and yet not within the temple either, where the great multitude was.

'How then was it believed?' one asks. Because the very man who had been healed proclaimed the benefit.

For he would not have lied, nor would he have gone to any others.

Either, then, because there was ample room, they wrought the sign there, or because the place was set apart.

They went up on one pretext, and they work other things.

So too Cornelius was praying while fasting for one thing, and he sees another.

And up to that time they everywhere name Christ 'the Nazarene.'

'In the name of Jesus Christ of Nazareth,' he says, 'rise up and walk.'

For so far this was the thing sought, that He should be believed in.

Let us not, then, grow weary at the beginning of the narrative;

but even if someone, after recounting one good deed, leaves off, let us again take up the beginning.

If we come to be settled in a good habit, we shall swiftly reach the end;

swiftly shall we stand upon the summit.

For diligence, it is said, begets diligence, and slothfulness begets slothfulness.

He who has achieved some small thing has received encouragement to proceed to what is greater, and from that to advance yet further beyond.

And just as fire, the more logs it lays hold of, becomes by so much the fiercer;

so too does zeal: the more pious thoughts it rouses up, by so much the more does it arm itself against the rest.

There stand within us, like thorns, perjury, falsehood, hypocrisy, deceit, mischief, reviling, mockery, buffoonery, foul speech, and coarse jesting;

again, in another quarter, covetousness, rapine, injustice, false accusation, and plots;

again, evil desire, uncleanness, wantonness, fornication, adultery;

again, envy, jealousy, wrath, anger, the harboring of grudges, retaliation, and blasphemy.

If we set right the former, not only are those set right, but through them also the things that come after.

For thereafter the reasoning power becomes stronger for the overthrow of those vices.

For example, he who swears much, if he strips away this satanic habit, has not only accomplished this, but another reverence has also been brought in besides.

For no one, I think, of those who do not swear will readily wish to do any other evil thing, but will be ashamed before the virtue already achieved.

For just as he who wears a fine garment is ashamed to wallow himself in the mire;

so from this he will come to the point of not growing angry, nor striking, nor insulting.

For if he but once set right the little things, the whole is accomplished.

But the contrary also often happens: that those who have once set something right, again through slothfulness fall back into the same faults, so that from this the matter comes at last to stand as something impossible.

For example, we laid down for ourselves a law not to swear; we kept it for three days, or even four;

after those days, falling into some necessity, we scattered all the gain that had been gathered;

thereafter we fall into slothfulness and despair, so as no longer even to be willing to lay hold of the same things again.

For he who has built something for himself, then sees the building thrown down,

will be the more sluggish about building it up again.

But we must not grow slothful even so;

rather we must cling again to diligence.

Let us therefore lay down for ourselves daily laws;

let us for the present begin with the easy things;

let us cut away from ourselves the swearing that fills the mouth, let us put a bridle upon the tongue, let no one swear by God.

Here there is no expense, here there is no toil, here there is no spending of time in study;

it suffices only to will, and the whole is done;

for the matter is one of habit.

Yea, I beseech and entreat you, let us bring to it such diligence.

Tell me, pray: if I had bidden you to contribute money, would not each of you have readily brought in what lay within his power? If you saw me in the most extreme dangers, would you not, if it were possible, have cut off even part of your own flesh and given it? I am in danger even now, and in great danger; and though I dwelt together with this in a prison, or received ten thousand stripes, or were consigned to the mines, I should not grieve more than at this.

For consider what great danger it is, not to have been able to set right even this smallest thing (and I call it smallest, so far as it comes to labor).

What shall I say then, when I am called to account? Why did you not reprove them? Why did you not enjoin it? Why did you not lay down a law? Why did you not restrain those who would not obey? It will not suffice for me to say that I admonished.

But it needed, one will say, a still sharper rebuke;

since Eli too admonished.

But God forbid that I should compare you with those sons.

He too admonished, and said:

Not so, my children, do not act thus;

evil is the report which I hear concerning you.

But the Scripture, going on, says that he did not admonish his sons.

And it says this because he did not do it vehemently, nor with rebuke.

For how is it not absurd that in the synagogues of the Jews the laws should be so strong that, whatever the teacher enjoins, all is done;

but here we are so despised and cast aside? It is not my own glory that concerns me (for my glory is your good repute), but your salvation.

Every single day we cry aloud, we ring in your ears;

and we display nothing vehement.

I fear lest for this untimely and excessive lovingkindness we should render account on the day that is to come.

Wherefore with a great and clear voice I proclaim to all, and solemnly charge, that those who display this transgression, those who utter the things that come from the evil one (for this is what the oath is), shall not set foot upon the thresholds of the church.

Let the present month be a set term for you, so that you may set this right.

For do not say to me that 'the necessity of affairs presses me hard, that I am not believed.'

For the present, cut away the oaths that spring from habit.

I know that many will laugh at us, but it is better for us to be laughed at now than to be wept over then;

and those who will laugh are as many as are mad.

For who, tell me, having sense, will laugh when a commandment is being kept? And if indeed they do laugh, it is not us, but Christ that such men will laugh at.

You shuddered at what was said? I too know it.

If, then, it were I who introduced this law, mine also would be the mockery;

but if the lawgiver is another, the derision passes over to Him.

Christ too was once spat upon, and was smitten on the cheek and buffeted.

He endures these things even now, and it is nothing strange.

For this reason hell has been prepared, for this reason the worm that never ends.

Behold, again I say and solemnly charge:

let him who wishes laugh, let him who wishes deride;

for this we are set: to be laughed at and derided, to suffer all things.

We are the offscouring of the world, according to the blessed Paul.

If anyone is unwilling to set right this injunction, as with a trumpet through my word I forbid such a one to set foot upon the thresholds of the church, even were he a ruler, even were he the very man who wears the diadem.

Either depose me from this office, or, while I remain, do not surround me with dangers.

I cannot endure to ascend upon this throne unless I accomplish great things.

For if this be not possible, it is better to stand below.

For nothing is more wretched than a ruler who does his subjects no good whatever.

Rouse yourselves yet a little more, and give heed, I beseech you;

or rather, let us rouse ourselves, and assuredly some gain will come of it.

Entreat God, and we together with you, that this deadly habit may be rooted out.

It is no great thing to become teachers of the whole world;

it is no small thing that it should be heard everywhere that in this city there is no one who swears.

If this comes to pass, you will receive the reward not only of your own good deeds, but also of your zeal on behalf of the brethren;

for what I am to you, that shall you become to the whole world.

Assuredly others also will emulate you;

assuredly you shall be a lamp set upon a lampstand.

'And is this,' one says, 'the whole?' It is not the whole, but this is the beginning of the rest.

He who does not swear will assuredly come to another sort of reverence as well, both willingly and unwillingly, both from shame and from fear.

'But many will not endure it,' one says, 'but leap away.'

But better one man doing the will of the Lord than ten thousand transgressors.

From this very thing all has been overturned, all turned upside down, because, as in the theatres, we crave a multitude, and not a multitude that is approved.

For what, tell me, will a crowd be able to profit? Do you wish to learn that the crowd are the holy ones, not the many? Lead out to war a hundred myriads and one holy man;

let us see which accomplishes the more.

Joshua the son of Nun went out to war, and alone he accomplished everything, so that the rest profited nothing.

The great multitude, beloved, when it does not the will of God, differs in nothing from things that are not.

I pray then, and I desire, and gladly would I even be cut in pieces,

so as to adorn the Church with a multitude—but with a multitude that is approved;

and if this be not possible, I desire that the few themselves be approved.

Do you not see that it is better to have one precious stone than ten thousand farthings? Do you not see that it is better to have an eye in health than, when it is maimed, to be weighed down with much flesh? Do you not see that it is better to have one sheep in health than ten thousand full of the scab? Do you not see that a good offspring with few children is better than many children with bad children? Do you not see that in the kingdom there are few, but in Gehenna many? What have I to do with the multitude? What is the profit? None;

but rather it is a bane to the rest.

For it is the same as if, when one might have ten in health rather than ten thousand sick, he should bring the ten thousand in upon the ten.

The many, accomplishing nothing good, will procure us nothing else but punishment then, and, in the present, ill repute.

For no one will say, 'because we are many,' but he blames us because we are useless.

This at any rate is what they always say to us, whenever we say, 'We are many.'

Behold, again I forbid it, and with a loud voice I cry aloud: let no one think it a matter for laughter;

I will bar and hinder those who do not obey;

and as long as I sit upon this throne, I will give up none of its just claims.

If anyone should depose me, then thenceforth I am without accountability;

but as long as I am accountable, I cannot overlook it—not for the sake of my own punishment, but for the sake of your salvation;

for I long exceedingly for your salvation.

For this I am gnawed and pained.

But be persuaded, that both here and in the world to come you may receive much reward, and that we may in common enjoy the eternal good things, by the grace and lovingkindness of His only-begotten Son, with whom to the Father together with the Holy Spirit be glory, might, honour, now and ever, and unto the ages of ages.