Homily 36
(Acts 16) "And at midnight Paul and Silas prayed, and sang praises unto
God': and the prisoners heard them. And suddenly there was a great earthquake,
so that the foundations of the prison were shaken, and immediately all the
doors were opened, and every one's bands were loosed." What could equal
these souls? These men had been scourged, had received many, stripes, they had
been misused, were in peril of their lives, were thrust into the inner prison,
and set fast in the stocks: and for all this they did not suffer themselves to
sleep, but kept vigil all the night. Do you mark what a blessing tribulation
is?
But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil east them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. "At midnight," it says, "and the prisoners listened to them :" it was so strange and surprising! "And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately, all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled." (v. 27.) There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. "But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here" (v. 28.) "Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?" (v. 29-30.) Do you mark how the wonder overpowered him? He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. "And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." (v. 31, 35) and (so) immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway." (v. 33.) He washed them, and was himself baptized, he and his house. "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go." (v. 34, 35.) It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. "And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go now therefore depart, and go in peace. But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust as out privily? nay verily; but let them come themselves and fetch us out. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had Seen the brethren, they comforted them, and departed." (v. 36-40.) Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that "being Romans," and "uncondemned," they had openly cast them into prison. You see that in many things they took their measures as men. Let us compare, beloved, with that night these nights of ours, with their revellings, their drunkenness, and wanton excesses, with their sleep which might as well be death, their watchings which are worse than sleep. For while some sleep without sense or feeling, others lie awake to pitiable and wretched purpose, plotting deceits, anxiously thinking about money, studying how they may be revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words spoken during the day:thus do they rake up the smouldering embers of wrath, doing things intolerable. Mark how Peter slept. (ch. xii. 6.) Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. "And suddenly there was a great earthquake." (v. 26.) And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: "the doors were opened, and all their bonds were loosed." And it appears in the night-time; for the Apostles did not work for display, but for men's salvation "And the keeper of the prison," etc. (v. 27.) The keeper was not an evil-disposed man that he "thrust them into the inner prison," (v. 24) was because of his "having received such a command," not of himself. The man was all in a tumult of perturbation. "What shall I do to be saved?" he asks. Why not before this? Paul shouted, until he saw, and is beforehand with him saying, "We are all here. And having called for lights," it says, "he sprang in, and fell down at the feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do to be saved?" (v. 28-30.) Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power. Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was shining. "And he sprang in, and fell before them;" and he does not ask, How is this? What is this? but straightway he says, "What must I do to be saved?" What then answers Paul? "Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house." (v. 31.) For this above all, wins men: that one's house also should be saved. "And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes," etc. (v. 32, 33), washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. "And rejoiced," it says: although there was nothing but words only and good hopes: "having believed in God with all his house (v. 34): this was the token of his having believed--that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. "Believe on the Lord," said the Apostle: therefore it is that the writer here says, "Having believed, Now therefore," it says, "depart, and go in peace" (v. 36):that is, in safety, fearing no man. "But Paul said unto them" (v. 37): that he may not seem to be receiving his liberty as one condemned, and as one that has done wrong: therefore it is that he says, "Having openly beaten us uncondemned," etc.--that it may not be matter of grace on their part. And besides, they wish the jailer himself to be out of danger, that he may not be called to account for this afterwards. And they do not say, "Having beaten us," who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, "uncondemned, and being Romans." Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. "They feared," (v. 38) it says: because the men were Romans, not because they bad unjustly cast them into prison, "And besought them to depart out of the city" (v. 39): begged them as a favor. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being bound: looses a twofold bond: him that bound him, he looses by being bound. These are indeed works of (supernatural) grace. Let us constantly bear in mind this jailer, not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the heathen? "And of what things," say they, "was such a man as this to be persuaded--a vile, wretched creature, of no understanding, full of all that is bad and nothing else, and easily brought over to anything? For these, say they, are the things, a tanner, a purple-seller, an eunuch, slaves, and women believed." This is what they say. What then will they be able to say, when we produce the men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, greater than this: let us look to these very persons of no consideration. "And where is the wonder?" say you. Why, this, I say, is a wonder. For, if a person be persuaded about any common things, it is no wonder: but if resurrection, a kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing of these to persons of mean consideration, one persuades them, it will be more wonderful than if one persuaded wise men. For when there is no danger attending the things of which one persuades people, then (the objector) might with some plausibility allege want of sense on their part: but when (the preacher) says - to the slave, as you will have it - " If thou be persuaded by me, it is at thy peril, thou wilt have all men for thine enemies, thou must die, thou must suffer evils without number," and yet for all this, convinces that man's soul, there can be no more talk here of want of sense. Since, if indeed the doctrines contained what was pleasant, one might fairly enough say this: but if, what the philosohers would never have chosen to learn, this the slave does learn, then is the wonder greater. And, if you will, let us bring before us the tanner himself, and see what were the subjects on which Peter conversed with him: or if you will, this same jailer. What then said Paul to him? "That Christ rose again," say you; "that there is a resurrection of the dead, and a kingdom: and he had no difficulty in persuading him, a man easily led to anything." How? Said he nothing about the mode of life; that he must be temperate, that he must be superior to money, that he must not be unmerciful, that he must impart of his good things to others? For it cannot be said, that the being persuaded to these things also was from the want of power of mind; no, to be brought to all this required a great soul. For be it so, that as far as the doctrines went, they were rendered more apt to receive these by their want of intelligence: but to accept such a virtuous, self-denying rule of life, how could that be owing to any defect of understanding? So that the less understanding the person may have, if nevertheless he is persuaded to things, to which even philosophers were unable to persuade their fellow-philosophers, the greater the wonder--when women and slaves are persuaded of these truths, and prove it by their actions, of which same truths the Platos and all the rest of them were never able to persuade any man. And why say I, "any man?" Say rather, not themselves even: on the contrary, that money is not to be despised, Plato persuaded (his disciples) by getting, as he did, such an abundance of property, and golden rings, and goblets; and that the honor to be had from the many is not to be despised, this Socrates himself shows, for all that he may philosophize without end on this point: for in everything he did, he had an eye to fame. And if you were conversant with his discourses, I might go at great length into this subject, and show what a deal of insincerity there was in them, - if at least we may believe what his disciple says of him, - and how that all his writings have their ground-work in vainglory. [...]
But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil east them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight. "At midnight," it says, "and the prisoners listened to them :" it was so strange and surprising! "And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately, all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled." (v. 27.) There was an earthquake, that the keeper should be roused from sleep, and the doors flew open, that he should wonder at what had happened: but these things the prisoners saw not: otherwise they would all have fled: but the keeper of the prison was about to slay himself, thinking the prisoners were escaped. "But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here" (v. 28.) "Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved?" (v. 29-30.) Do you mark how the wonder overpowered him? He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. "And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house." (v. 31, 35) and (so) immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway." (v. 33.) He washed them, and was himself baptized, he and his house. "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the sergeants, saying, Let those men go." (v. 34, 35.) It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. "And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go now therefore depart, and go in peace. But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust as out privily? nay verily; but let them come themselves and fetch us out. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had Seen the brethren, they comforted them, and departed." (v. 36-40.) Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that "being Romans," and "uncondemned," they had openly cast them into prison. You see that in many things they took their measures as men. Let us compare, beloved, with that night these nights of ours, with their revellings, their drunkenness, and wanton excesses, with their sleep which might as well be death, their watchings which are worse than sleep. For while some sleep without sense or feeling, others lie awake to pitiable and wretched purpose, plotting deceits, anxiously thinking about money, studying how they may be revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words spoken during the day:thus do they rake up the smouldering embers of wrath, doing things intolerable. Mark how Peter slept. (ch. xii. 6.) Both there, it was wisely ordered (that he should be asleep); for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here (that Paul should be awake), in order that the keeper of the prison might be prevented from killing himself. "And suddenly there was a great earthquake." (v. 26.) And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: "the doors were opened, and all their bonds were loosed." And it appears in the night-time; for the Apostles did not work for display, but for men's salvation "And the keeper of the prison," etc. (v. 27.) The keeper was not an evil-disposed man that he "thrust them into the inner prison," (v. 24) was because of his "having received such a command," not of himself. The man was all in a tumult of perturbation. "What shall I do to be saved?" he asks. Why not before this? Paul shouted, until he saw, and is beforehand with him saying, "We are all here. And having called for lights," it says, "he sprang in, and fell down at the feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do to be saved?" (v. 28-30.) Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power. Do you mark what happened in the former case, and what here? There a girl was released from a spirit, and they cast them into prison, because they had liberated her from the spirit. Here, they did but show the doors standing open, and it opened the doors of his heart, it loosed two sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was shining. "And he sprang in, and fell before them;" and he does not ask, How is this? What is this? but straightway he says, "What must I do to be saved?" What then answers Paul? "Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house." (v. 31.) For this above all, wins men: that one's house also should be saved. "And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes," etc. (v. 32, 33), washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed. "And rejoiced," it says: although there was nothing but words only and good hopes: "having believed in God with all his house (v. 34): this was the token of his having believed--that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God. "Believe on the Lord," said the Apostle: therefore it is that the writer here says, "Having believed, Now therefore," it says, "depart, and go in peace" (v. 36):that is, in safety, fearing no man. "But Paul said unto them" (v. 37): that he may not seem to be receiving his liberty as one condemned, and as one that has done wrong: therefore it is that he says, "Having openly beaten us uncondemned," etc.--that it may not be matter of grace on their part. And besides, they wish the jailer himself to be out of danger, that he may not be called to account for this afterwards. And they do not say, "Having beaten us," who have wrought miracles: for they (the magistrates) did not even heed these: but, that which was most effectual to shake their minds, "uncondemned, and being Romans." Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles. "They feared," (v. 38) it says: because the men were Romans, not because they bad unjustly cast them into prison, "And besought them to depart out of the city" (v. 39): begged them as a favor. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being bound: looses a twofold bond: him that bound him, he looses by being bound. These are indeed works of (supernatural) grace. Let us constantly bear in mind this jailer, not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the heathen? "And of what things," say they, "was such a man as this to be persuaded--a vile, wretched creature, of no understanding, full of all that is bad and nothing else, and easily brought over to anything? For these, say they, are the things, a tanner, a purple-seller, an eunuch, slaves, and women believed." This is what they say. What then will they be able to say, when we produce the men of rank and station, the centurion, the proconsul, those from that time to the present, the rulers themselves, the emperors? But for my part, I speak of something else, greater than this: let us look to these very persons of no consideration. "And where is the wonder?" say you. Why, this, I say, is a wonder. For, if a person be persuaded about any common things, it is no wonder: but if resurrection, a kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing of these to persons of mean consideration, one persuades them, it will be more wonderful than if one persuaded wise men. For when there is no danger attending the things of which one persuades people, then (the objector) might with some plausibility allege want of sense on their part: but when (the preacher) says - to the slave, as you will have it - " If thou be persuaded by me, it is at thy peril, thou wilt have all men for thine enemies, thou must die, thou must suffer evils without number," and yet for all this, convinces that man's soul, there can be no more talk here of want of sense. Since, if indeed the doctrines contained what was pleasant, one might fairly enough say this: but if, what the philosohers would never have chosen to learn, this the slave does learn, then is the wonder greater. And, if you will, let us bring before us the tanner himself, and see what were the subjects on which Peter conversed with him: or if you will, this same jailer. What then said Paul to him? "That Christ rose again," say you; "that there is a resurrection of the dead, and a kingdom: and he had no difficulty in persuading him, a man easily led to anything." How? Said he nothing about the mode of life; that he must be temperate, that he must be superior to money, that he must not be unmerciful, that he must impart of his good things to others? For it cannot be said, that the being persuaded to these things also was from the want of power of mind; no, to be brought to all this required a great soul. For be it so, that as far as the doctrines went, they were rendered more apt to receive these by their want of intelligence: but to accept such a virtuous, self-denying rule of life, how could that be owing to any defect of understanding? So that the less understanding the person may have, if nevertheless he is persuaded to things, to which even philosophers were unable to persuade their fellow-philosophers, the greater the wonder--when women and slaves are persuaded of these truths, and prove it by their actions, of which same truths the Platos and all the rest of them were never able to persuade any man. And why say I, "any man?" Say rather, not themselves even: on the contrary, that money is not to be despised, Plato persuaded (his disciples) by getting, as he did, such an abundance of property, and golden rings, and goblets; and that the honor to be had from the many is not to be despised, this Socrates himself shows, for all that he may philosophize without end on this point: for in everything he did, he had an eye to fame. And if you were conversant with his discourses, I might go at great length into this subject, and show what a deal of insincerity there was in them, - if at least we may believe what his disciple says of him, - and how that all his writings have their ground-work in vainglory. [...]
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