IX. 138 Christ peremptorily forbids all Oaths. HOMIL. breakers of oaths, give you over to hunger, when you have obeyed Him? Let all men see, that of those who assemble in this Church, not one is a swearer. By this also let us become manifest, and not by our creed alone; let us have this mark also to distinguish us both from the Gentiles and from all men. Let us receive it as a seal from heaven, that we may everywhere be seen to be the King's own flock. By our mouth and tongue let us be known, in the first place, just as the barbarians are by theirs: even as those who speak Greek are distinguished from barbarians, so let us be known. Answer me the birds which are said to be parrots, how are they known to be parrots? is it not by speaking like men? Let us then be known by speaking like the Apostles, by speaking like the Angels. If any one bid you swear, tell him, 'Christ has spoken, and I do not swear.' This is enough to make a way for all virtue to come in. It is a gate to religion, a high road leading to the philosophy of piety; a kind of training-school. These things let us observe, that we may obtain also the future blessings, through the grace and mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost together be glory, power, and honour, now and ever, world without end. Amen. h A. B. C. N. Sav. Ben. 'Odds ènì φιλοσοφίαν εὐλαβείας εἰσάγουσα· (N. ayovσa) naλalorpa rís èori. E. F. D. omit evλaßelas, and so Commel. Morel. It would be better transferred (as remarked by Ed. Par.) to the next clause: a training-school for piety.' HOMILY X. ACTS iv. 1. And as they spake unto the people, there came upon them the priests, and the captain of the temple. ERE yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must needs look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. And the captain of the temple, it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding. Being grieved that they taught the people. Not merely v. 2. because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. Because they taught X. v. 3. v. 4. 140 How the Apostles were emboldened. HOMIL. the people, and preached through Jesus the resurrection of the dead. So mighty was His Resurrection, that to others also He is the cause of a resurrection. And they laid hands on them, and put them in hold unto the next day; for it was now eventide. What impudence! They feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. For it was now eventide, it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid. And consider who these are who are arrested. They are the chiefs of the Apostles, who are now become a pattern to the rest, that they should no longer crave each other's support, nor want to be together. Howbeit, many having heard the word, believed; and the number of the men was about five thousand. How was this? Did they see them in honour? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter's sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were [their enemies] incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. This again is of God's ordering. For those who now believe were more a So A. C. N. Cat. but B. omits ouk. Edd. "They had their hands still reeking with the blood of their former victim, and they were not chilled (évápkov), but again laid them upon orhers, to fill them with fresh blood. Or perhaps also they feared them as having now become a multitude, and for this reason the captain, &c." But the statement, οὐκ ἔδεισαν τὸ πλῆθος is explained in the Recapitulation: they led Christ to trial immediately, for fear of the multitude; but not so here. b C. D. E. F. Ei yàp & σravpwbels, φησὶ, τοιαῦτα ἐργάζεται, καὶ τὸν χωλὸν ἀνέστησεν, οὐ φοβούμεθα οὐδὲ τούτους. Δ. Β. Ν. ἐργάζεται, οὐδὲ τούτους φοβού numerous than the former. IV. Therefore it was that in their presence they bound the ACTS Apostles, to make them also more fearful. But the reverse 19. took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness. And it came to pass on the morrow, that their rulers, and v. 5. 6. elders, and scribes, and Ananias the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem. For now along with the other evils (of the times), the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence. And when they had set v. 7. them in the midst, they asked, By what power, or by what name, have ye done this? And yet they knew it well; for it was because they were grieved that they preached through Jesus the resurrection that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again. Observe then what they say: And by what name have ye done this? Then v. 8. Peter, filled with the Holy Ghost, said unto them. And now, I pray you, call to mind Christ's saying: When they deliver you Luke12, up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you. So that it was a mighty Power they enjoyed. What then says Peter? Ye rulers of the people, and elders of Israel. Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, Ye rulers of the people, and v. 9. elders of Israel, if we be this day called to account of the good deed done to the impotent man. He takes them in hand right valiantly; by the opening of his speech he exposes them, and reminds them of the former things; d • Something is wanting here: perhaps a remark on the mention of Ananias as the high-priest, whereas elsewhere Caiaphas appears to have been high-priest shortly before. ὰ ἀπὸ τοῦ προοιμίου διεκωμώδησεν, i. e. "You, the rulers of the people, and elders of Israel,-to make it a crime, &c." For this, which is the reading of the other Mss. and the Ca tena, E. alone has kal diekwdúvide, And he rung them, nay, rather also 11. 12. X. al. ἐπε [2.] v. 10. 27. 142 The Stone rejected by the builders. HOMIL. that it is for a work of beneficence they are calling them to account. As if he had said, " In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since we are even put upon our trial for a good deed done to an impotent man, not a rich man, not powerful, not noble-and yet who would feel envy in a case like this?" It is a I away- most forcible' way of putting the case: and he shews that they γελία, are piercing their own selves :-By what means this man is ayyería made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth :this is what would vex them most. For this was that which Mat. 10, Christ had told the disciples, What ye hear in the ear, that preach ye upon the house-tops.-That in the Name of Jesus Christ, he says, of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole. Think not, he says, that we conceal the country, or the nature of the death. Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole. Again the death, again the resurrection. This is the stone, he says, which was set at nought of you builders, which is become the head of the corner. He reminds them also of a saying which was Mat. 21, enough to frighten them. For it had been said, Whosoever shall fall on this stone, shall be broken; but on whomsoever it shall fall, it will grind him to powder.-Neither is there salvation in any other, Peter says. What wounds, think you, must these words inflict on them! For there is none other name, he continues, under heaven given among men, whereby we must be saved. Here he utters also lofty words. For when the object is, not to carry some point successfully, but only to shew boldness, he does not spare; for he was not afraid of striking too deep. Nor does he say simply, "By another;" but, Neither is there salvation in any other: that is, He is able to save us. In this way he subdued their threatening. v. 11. 44. v. 12. equally suitable, and better accredited • Οταν γὰρ μὴ ᾖ τι κατορθώσαι. comment in the recapitulation. "Where need was to teach, they allege prophecies; where to shew boldness, they aflirm peremptorily.” κατορθώσαι, ' το carry their point,'' to come off in the right;' viz. here, to convince by argu ment. |