Homilies on Acts, Homily 26

Now at that time Herod the King stretched out his hands to harass some members of the Church. And he killed James the brother of John with the sword. And because he saw that it pleased the Jews, he went further and arrested Peter too. This was during the days of unleavened bread. At that time obviously means the time immediately following, for this is how Scripture usually speaks. And he is right to say that Herod the king (did this): this was not the Herod of Christ's time. Look, a different kind of trial. Notice what I said at the beginning, how things are mixed together, how rest and trouble alternate throughout the whole fabric of the history. Now it is not the Jews, or the Sanhedrin, but the king. The greater the power, the more severe the warfare, all the more because it was done to win favor with the Jews. And, it says, he killed James the brother of John with the sword: (taking him) at random and without choosing. But if anyone asks why God permitted this, we will say that it was for the sake of these (Jews) themselves. First, it convinced them that (the Apostles) prevail even when they are killed, just as happened in the case of Stephen. Second, it gave them the opportunity, once they had vented their rage to the full, to recover from their madness. Third, it showed them that this was done by His permission. And when he saw, it says, that it pleased the Jews, he went further and seized Peter too. What extreme wickedness! For whose sake did he gratify them by committing murders like this, without plan or reason? And it was the day of unleavened bread. Again, the pointless scrupulousness of the Jews: they did not object to killing, but at such a time they were doing such things! He arrested him and put him in custody, handing him over to four squads of four soldiers each. (v. 4.) This was done out of both rage and fear. He killed, it says, James the brother of John with the sword. Do you notice their courage? So that no one could say that they face death without danger or fear of danger because they are sure God will deliver them, he permits some to be put to death, and leading men at that, Stephen and James. This convinces their killers themselves that not even these things make them fall away or hold them back. So Peter was kept in prison, but the Church prayed to God for him without ceasing. (v. 5.) For the contest was now a matter of life and death: both the killing of the one and the imprisonment of the other made them afraid. And when Herod was about to bring him out, that same night Peter was sleeping between two soldiers, bound with two chains, and the guards in front of the door were guarding the prison. And look, the angel of the Lord came upon him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, Get up quickly. And his chains fell off his hands. (v. 6, 7.) That very night He delivered him. And a light shone in the prison, so that he would not take it for a fantasy; and no one saw the light but him. For if, even though this was done, he still thought it was a fantasy because it was so unexpected, he would have thought so much more if this had not been done. That is how ready he was for death. This was because he had waited there many days without being rescued. Why then, you ask, did He not let him fall into Herod's hands, and then deliver him? Because that would have thrown people into amazement, whereas this was believable; and they would not even have been thought to be human beings. But in the case of Stephen, what did He not do? Did He not show them his face as if it were the face of an angel? In short, what did He leave undone here as well? And the angel said to him, Fasten your belt and put on your sandals. (v. 8.) Here again it shows that this was not done by trickery: for someone who is in a hurry and trying to break out (of prison) does not bother to put on his sandals and fasten his belt. And he did so. And he said to him, Put on your cloak and follow me. And he went out and followed him, and he did not know that what was being done by the Angel was real, but thought he was seeing a vision. When they had passed the first and the second guard post, they came to the iron gate that leads into the city, which opened for them by itself. (v. 9, 10.) Look, a second miracle. And they went out and walked along one street, and immediately the angel left him. And when Peter came to himself, he said, Now I know for certain that the Lord has sent His Angel and has delivered me from the hand of Herod and from everything the Jewish people were expecting. (v. 10, 11.) When the angel left, then Peter understood: Now I understand, he says, not then. But why is this so? Why is Peter not aware of what is happening, even though he had already experienced a similar deliverance when they were all released? (ch. v. 18.) (The Lord) wanted the pleasure to come to him all at once, and wanted him first to be free and then to realize what had happened. The fact that the chains fell off his hands is also strong proof that he had not fled. And when he had thought it over, he went to the house of Mary the mother of John, whose surname was Mark, where many were gathered together praying. (v. 12.) Notice how Peter does not leave immediately, but first brings the good news to his friends. And when Peter knocked at the door of the gate, a servant girl named Rhoda came to answer. And when she recognized Peter's voice, in her joy she did not open the gate (notice how full of piety even the servant girls are), but ran in and told them that Peter was standing at the gate. (v. 13–15.) But they, though it was true, shook their heads (incredulously). And they said to her, You're out of your mind. But she kept insisting that it was so. And they said, It is his angel. But Peter kept knocking, and when they opened the door and saw him, they were astonished. But he motioned to them with his hand to be quiet, and told them how the Lord had brought him out of the prison. And he said, Go tell these things to James and to the brothers. And he left and went to another place. (v. 16, 17.) But let us go back over the narrative in order. (Recapitulation.) At that time, it says, Herod the king stretched out his hands to afflict some members of the Church. (v. 1.) Like a wild beast, he attacked everyone indiscriminately and without thinking. This is what Christ said: My cup you will indeed drink, and with the baptism with which I am baptized you will be baptized. (Mark x. 39.) (b) And he killed James the brother of John. (v. 2.) For there was also another James, the brother of the Lord; so to distinguish him, he says, The brother of John. Do you notice that the whole enterprise rested on these three, especially Peter and James? (a) And why did he not kill Peter immediately? It gives the reason: it was the day of unleavened bread, and he wanted instead to make a display (ἐκπομπεὕσαι) of killing him. And when he saw that it pleased the Jews. (v. 3.) For their own part, they now held back from bloodshed because of Gamaliel's advice; and besides, they did not even invent accusations, but achieved the same results through others. (c) This (counsel of Gamaliel's), above all, was their condemnation, for the preaching was shown to be no longer a human thing. He went further, to kill Peter too. ch. 5:8 Truly that saying was fulfilled, We are counted as sheep for the slaughter. (Psa. xliv. 13.) Seeing, it says, that it was pleasing to the Jews. (Rom. viii. 36.) A pleasing thing: bloodshed, and unjust bloodshed, wickedness, impiety! He catered to their senseless (ἀτόποις) desires. He should have done the opposite and checked their rage, but he made them more eager, as if he were an executioner and not a physician for their diseased minds. (And this) even though he had countless warnings in the cases of both his grandfather and his father Herod: the former suffered the greatest calamities because he put the children to death, and the latter, by killing John, stirred up a terrible war against himself. But as they thought * * He was afraid that Peter, after the killing of James, might withdraw; and wanting to keep him securely, he put him in prison and handed him over to four squads of four soldiers each (v. 4): the stricter the custody, the more wonderful the display. So Peter was kept in prison. (v. 5.) But this was all the better for Peter, since it proved his worth all the more and displayed his own manly courage. And it says, earnest prayer was being made. It was the prayer of (filial) affection: it was for a father they were asking, a gentle father. There was, it says, earnest prayer. Listen to how they felt about their teachers. No factions, no commotion: they turned to prayer, to that alliance which is truly invincible; to this they fled for refuge. They did not say, What? Me, poor insignificant creature that I am, praying for him! For since they were acting out of love, they did not give these things a thought. And notice that it was during the feast that (their enemies) brought these trials upon them, so that their worth might be proven all the more. And when Herod, etc. (v. 6.) Look at Peter sleeping, not distressed or afraid! That very night, after which he was to be brought out, he slept, having cast everything on God. Between two soldiers, bound with two chains. (cf. 1 Pet. v. 7.) Notice how strict the guard was! And he says, Get up. (v. 7.) The guards were asleep with him, and so they noticed nothing of what was happening. And a light shone. What was the light for? So that Peter could see as well as hear, and not imagine it was all a fantasy. And the command, Get up quickly, so that he would not be slack. He also struck him; that is how deeply he was sleeping. (a) Get up, he says, quickly: this is not to fluster him (θορυβοὕντος) but to persuade him not to delay. (c) And immediately his chains fell off his hands. (b) How? Answer me: where are the heretics? Let them answer. And the Angel said to him, etc. (v. 8) By this, too, he convinces him that it is no fantasy: that is why he tells him to fasten his belt and put on his shoes, so that he will shake off his sleep and know that it is real. (a) (e) And he did not know that what was being done by the Angel was real, but thought he was seeing a vision (v. 9): (e) and no wonder, given the overwhelming greatness (ὑπερβολὴν) of what was taking place. Do you see what it means for a miracle to be excessive (ὑπερβολὴ σημείου)? How it stuns (ἐκπλήττει) the onlooker? How it will not let the thing be believed? For if Peter thought he was seeing a vision, even though he had fastened his belt and put on his shoes, what would have happened with someone else? And, it says, when they had passed the first and the second guard post, they came to the iron gate, which opened for them by itself (v. 10). And yet the things that had happened inside (the prison) were more marvelous; but this was now more in human fashion. And they went out and walked along one street, and immediately (all 'until') the Angel left him. (v. 11.) When there was no longer any obstacle, then the Angel departed. For Peter would not have made his way along (προἥλθεν) with so many obstacles in the way. And when he came to himself: for it really was an amazement (ἔκπληξις). Now, he says, I know (now, not then, when I was in the prison) that the Lord has sent His Angel and has delivered me from the hand of Herod and from everything the Jewish people were expecting. And when he had thought it over (v. 12), it says: that is, where he was, or that he must not leave without further ado but must repay his Benefactor. He went to the house of Mary the mother of John. Who is this John? Probably the one who was always with them: that is why he adds his distinctive name (τὸ παράσημον), whose surname was Mark. But notice how much they gained by praying in the night: what a good thing affliction is, how wakeful it made them! Do you see how great the gain was from the death of Stephen? Do you see how great the benefit was from this imprisonment? For it is not by taking vengeance on those who wronged them that God shows the greatness of the Gospel. Rather, in the wrongdoers themselves, without any harm coming to them, he shows what a mighty thing afflictions in themselves are, so that we will not seek in any way to be delivered from them, or to avenge our wrongs. And notice how even the servant girls were now on an equal footing with them. In her joy, it says, she did not open. (v. 13, 14.) This too is well arranged, so that they likewise would not be overwhelmed by seeing him all at once, and so that they might be incredulous and their minds might be exercised. But ran in, etc. Just as we usually do, she was eager to be the one to bring the good news herself, for it truly was good news. And they said to her, You're out of your mind. But she kept insisting that it was so. Then they said, It is his Angel. (v. 15.) It is true that each person has an Angel. And what would the Angel want? It was because of the hour (of night) that they guessed this. But when he kept knocking, and they opened and saw him, they were astonished. But he motioned to them with his hand (v. 16, 17), and made them keep quiet so they could hear everything that had happened to him. The disciples now longed for him all the more affectionately, not only because he had been saved, but because he suddenly came in on them and immediately left. Now his friends learn everything clearly, and outsiders also learn, if they had been willing, but they were not. The same thing happened in the case of Christ. Tell these things, he says, to James and to the brothers. How free he was from all desire for empty praise! He did not say, Make these things known to people everywhere, but, to the brothers. And he withdrew to another place: for he did not put God to the test, or fling himself into temptation, since they did this only when they were commanded to. Go, it was said, speak in the temple to the people. (ch. v. 20.) But the Angel did not say this (here). On the contrary, by silently removing him and bringing him out by night, he gave him full permission to withdraw (and this too is done so that we may learn that many things are brought about by Providence in a human way), so that he would not fall into danger again. For, so that they could not say after he had gone, It was his Angel, they say this first, and then they see him in person overturning their idea. If it had been the Angel, would he have knocked at the door? Would he have retired to another place? And what followed when day came confirms it for them. So Peter was kept in the prison, etc. (v. 5.) They, though free, were praying; he, in chains, was sleeping. And he did not know that it was real. (v. 9.) If he had thought that what was happening was real, he would have been astonished; he would not have remembered (all the circumstances). But as it was, since it seemed like a dream, he was free from agitation. When, it says, they had passed the first and the second guard post (notice how strong the guard was), they came to the iron gate. (v. 10.) Now I know that the Lord has sent His Angel. (v. 11.) Why is this not done by themselves? (I answer,) By this too the Lord honors them, by rescuing them through the ministry of His Angels. Then why was it not so in the case of Paul? There it was for good reason, because the jailer was to be converted, whereas here the only purpose was for the Apostle to be released. (ch. xvi. 25.) And God arranges all things in various ways. And there too it is beautiful that Paul sings hymns, while here Peter was asleep. And when he had thought it over, he went to the house of Mary, etc. (v. 12.) So let us not hide God's marvels, but for our own good let us make every effort to make them widely known, to build up others. For just as he deserves to be admired for choosing to be put in chains, he is worthy of even more admiration because he did not leave until he had reported everything to his friends. And he said, Tell James and the brothers. (v. 17.) So that they may rejoice; so that they may not be anxious. Through these those learn, not those through him: that is how much consideration he had for the humbler members! Truly, nothing is better than affliction that does not exceed due measure (συμμέτρου). What do you think their state of mind must have been? How full of delight! Where now are those women who sleep the whole night through? Where are those men who do not even turn over in their beds? Do you see the watchful soul? With women and children and female servants they sang hymns to God, made purer than the sky by affliction. But now, if we see a little danger, we shrink back. Nothing was ever more splendid than that Church. Let us imitate these people; let us strive to be like them. The night was not made for us to sleep all through it and be idle. The artisans, the carriers, and the merchants bear witness to this; the Church of God, rising up in the middle of the night, bears witness (to this). Get up yourself, too, and look at the choir of the stars, the deep silence, the profound stillness. Contemplate with awe the order (οἰκονομίαν) of your Master's household. Then your soul is purer: it is lighter and finer, and soars free. The darkness itself and the profound silence are enough to move you to contrition. And if you also look at the sky studded with its stars, as if with ten thousand eyes, if you consider that all those crowds who in the daytime are shouting, laughing, frolicking, leaping, wronging, grabbing, threatening, and doing countless wrongs, now all lie there just as if they were dead, you will condemn all human self-will. Sleep has invaded and defeated (ἡλεγξεν) nature: it is the image of death, the image of the end of all things. If you (look out of window and) lean out over the street, you will not hear a single sound; if you look into the house, you will see everyone lying as if in a tomb. All this is enough to rouse the soul and lead it to reflect on the end of all things. Here, in fact, my words are meant for both men and women. Bend your knees, groan aloud, beg your Master to be merciful. He is more moved by prayers in the night, when you make the time for rest a time for mourning. Remember what words that king spoke: I have grown weary with my groaning; every night I will wash my bed; I will water my couch with my tears. (Ps. vi. 6.) However luxuriously you may live, you do not live more luxuriously than he did; however rich you may be, you are not richer than David. And again the same Psalmist says, At midnight I rose to give thanks to You for the judgments of Your righteousness. (Ps. cxix. 62.) Then no craving for empty praise creeps in on you: how could it, when everyone is asleep and no one is looking at you? Then neither laziness nor drowsiness overtakes you: how could they, when your soul is roused by such great things? After vigils like these come sweet sleep and wonderful revelations. You, the man, do this too, not just the woman. Let the house be a Church, made up of men and women. And do not think that because you are the only man there, or she is the only woman, this is any obstacle. For where two, He says, are gathered together in My Name, there I am in the midst of them. (Matt. xviii. 20.) Where Christ is in the midst, there is a great multitude. Where Christ is, there Angels must be, and Archangels and the other Powers must be there too. So you are not alone, since you have Him Who is Lord of all. Listen again to the prophet as well, who says, Better is one who does the will of the Lord than ten thousand transgressors.⁠a (comp. Ecclus. xvi. 3.) Nothing is weaker than a crowd of unrighteous people, nothing stronger than one person who lives according to the law of God. If you have children, wake them up too, and let your house become entirely a Church through the night. But if they are young and cannot handle staying awake, let them stay for the first or second prayer and then send them to bed. Just rouse yourself, and make it a settled habit. Nothing is better than the storehouse that receives prayers like these. Listen to the Prophet: If I remembered You on my bed, I thought of You at the dawn of morning. (Ps. lxiii. 7.) But you will say: I have worked hard all day, and I can't. That is just a pretext and an evasion. For however hard you have worked, you will not toil like the smith, who brings such a heavy hammer down from a great height onto the (metal flying off in) sparks, and takes in the smoke with his whole body; and yet he spends most of the night at this work. You also know how the women, if we need to go to the country or go out to a vigil, stay awake the whole night. Then you too should have a spiritual forge, to shape there not pots or cauldrons, but your own soul, which is far better than anything a coppersmith or goldsmith can shape. Take your soul, grown old in sins, and throw it into the smelting furnace of confession. Bring the hammer down from on high, that is, the condemnation of your words (τὥν ῥημάτων τὴν κατάγνωσιν). Light the fire of the Spirit. Your craft is far mightier (than theirs). You are hammering into shape not vessels of gold but the soul, which is more precious than all gold, just as the smith hammers out his vessel. For it is no material vessel that you are working on; you are freeing your soul from all the fantasies that belong to this life. Have a lamp beside you, not the kind we burn, but the one the prophet had when he said, Your law is a lamp to my feet. (Ps. cxix. 105.) Heat your soul red-hot by prayer; when you see that it is hot enough, take it out and mold it into whatever shape you want. Believe me, fire is not as effective at burning off rust as night prayer is at removing the rust of our sins. If no one else, let the night watchmen put us to shame. Under human law, they make their rounds in the cold, shouting loudly and walking through lanes (στενωπὥν) and alleys, often drenched with rain and (all) frozen with cold, for you and for your safety, and to protect your property. There he is, taking such care for your property, while you take no care even for your soul. And yet I am not making you go your rounds outdoors like him, or shout loudly and strain your sides. Rather, in your private room itself, or in your bedroom, bend your knees and plead with your Lord. Why did Christ Himself spend a whole night on the mountain? Was it not so that He might be an example to us? That is when the plants breathe, at night, I mean; and that is also when the soul takes in the dew, even more than they do. What the sun has parched by day becomes cool again at night. More refreshing than any dew, the tears of the night fall on our passions and on all the heat and fever of the soul, and do not let it suffer anything of the kind. But if it does not enjoy the benefit of that dew, it will be burned up in the daytime. But God forbid (it should be so)! Rather, may we all, refreshed and enjoying the mercy of God, be freed from the burden of our sins, through the grace and mercy of our Lord Jesus Christ, with Whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and always, forever and ever. Amen.