Homilies on Acts 26.1–26.4

“About that time Herod the king laid violent hands on some who belonged to the church. He killed James the brother of John with the sword. And when he saw that it pleased the Jews, he proceeded to arrest Peter also. Those were the days of Unleavened Bread.” What time does he mean by “that”? Surely the time that followed. Here it is so, but elsewhere otherwise. For when Matthew says, “In those days John comes preaching,” he does not mean the days that followed, but those in which what he relates was to happen. For it is the custom of Scripture to use this manner: sometimes it sets out things that happened in sequence, sometimes it reports as if in sequence things that were to happen later. He rightly says “Herod the king”; for this was not the one in Christ's time. See, another trial. And see, as I said from the beginning, how affairs are interwoven, how everything is woven through ease and affliction. No longer the Jews, nor the Sanhedrin, but the king lays hands on them to harm them. The power is greater, the war harder, in that it was waged to please the Jews. “He killed James the brother of John with the sword.” Simply and at random. And if someone asks why God permitted it, we shall say, for the sake of these very people: first, to persuade them that even when they are killed they prevail, as happened in Stephen's case too; second, to give the Jews the chance, once they had glutted their anger, to recover from their frenzy; and third, to show that this happened by his permission. “And when he saw that it pleased the Jews, he proceeded to arrest Peter also.” O the great foulness! For what were they gratifying them, committing murders simply and at random? “It was the days of Unleavened Bread.” Again the Jews' excessive scrupulosity: they did not prevent killing, but they did such things at such a time. “And having seized him, he put him in prison, delivering him to four squads of soldiers.” … this was a sign of fear too. “He killed,” it says. For so that no one might say that they dared death fearlessly for this reason, because God …, for this reason the leaders above all were put to death, persuading … that not even these things make them stand aside. “So Peter was kept in prison; but earnest prayer was being made by the church to God for him.” The contest was about …; for that one's having been killed made …, and this one's having been thrown into prison. “When Herod was about to bring him out, that night Peter was sleeping between two soldiers, bound with two chains; and guards before the door were keeping the prison. And behold, an angel … stood by, and a light shone in the cell, and … Peter's side he raised him, … ‘Rise quickly.’ And the chains fell from his hands.” See, on that very night … he snatched him away. “And a light shone in the cell,” so that he might not think it an illusion; and the light … For if, even though this happened, he thought it an illusion because it was unexpected, … much more; so ready was he for death. At any rate his being kept there many days produced this. “And why,” someone says, “did he let him fall into Herod's hands …?” Because that served for astonishment, … but this was for their sake. For they would not have seemed to be men if everything … in a godlike way … In Stephen's case what did he not do? Did he not show his face to them …? And why … here at all? “And the angel said to him, ‘… and put on your sandals.’” … shows that it did not happen by any crime; for no one in a hurry and wishing to break out takes such pains as to take even his sandals and even to gird himself. “And he did so. And he says to him, ‘Wrap your cloak around you and follow me.’ And going out he followed him; and he did not know that what was done by the angel was real, but thought he was seeing a vision. When they had passed the first and the second guard, they came to the iron gate leading into the city, which opened for them of its own accord.” See, a second sign. When the angel departed, then Peter understood. “And going out they went on through one street, and immediately the angel departed from him. And Peter, coming to himself, said, ‘Now I know for certain that the Lord has sent his angel and rescued me from the hand of Herod and from all the expectation of the people of the Jews.’” “Now I know,” he says, not then. Why does this happen, and why is Peter not aware of what is happening, though he had already enjoyed such a deliverance when they were all released? God wishes the deliverance to come to him all at once, and only after he has been delivered to give him awareness of it. The chains falling from his hands is a great proof that he did not escape by flight. “When he realized this, he went to the house of Mary the mother of John who is called Mark, where many were gathered together and praying. And when Peter knocked at the door of the gate, a servant girl named Rhoda came to answer. And recognizing Peter's voice, in her joy she did not open the gate.” See Peter not withdrawing at once, but first bringing the good news to his own people. “But she ran in and announced that Peter was standing before the gate. And they said to her, ‘You are mad.’ But she kept insisting …” See even the servant girls full of piety. “In her joy she did not open the gate”; but those … “and they said, ‘It is his angel.’ But Peter continued knocking. And when they opened, they saw him and were amazed. And motioning to them with his hand to be silent, he told them how the Lord had brought him out of the prison. And he said, ‘Tell these things to James and the brothers.’ And he went out and went to another place.” Let us look, then, from the beginning at the sequence of what was said. “About that time,” it says, “Herod the king laid hands …” … attacked all simply and without reason. This is what Christ said: “The cup that I am to drink you will drink, and with the baptism with which I am baptized you will be baptized.” “… John with the sword.” “And how,” someone says, “did he not kill Peter at once?” The writer gave the reason: “For it was,” he says, “the days of Unleavened Bread”; and he wished rather to make a show of his slaughter. The Jews themselves, after the advice of Gamaliel, from then on restrained themselves from murders; besides, they found no grounds; but they brought these things about through others. And since there was another James too, the brother of the Lord, he marked this one by saying “the brother of John.” Do you see that the head lay in these three, and above all in Peter and James? This was above all their condemnation. For the preaching was no longer shown to be human, and that word was truly fulfilled, “as sheep for the slaughter.” “And when he saw,” it says, “that it pleased the Jews, he proceeded to arrest Peter also.” Murder pleased them, and unjust murder. Great was Herod's folly; he served their absurd desires. For he ought to have done the opposite and cut short their impulse; but he intensified it, like an executioner of the sick, not a physician; though he had countless examples both from his grandfather and from his father Herod, how the one suffered very great evils for the killing of the children, and the other, having killed John, stirred up a hard war. “And having seized him,” it says, “he put him in prison.” He feared that Peter might withdraw because of the murder of James, and wishing to have him securely, he threw him into prison. The stricter the guard, the more wonderful the display. And this was for Peter's sake, who from this became more approved and showed his own courage. … The prayer was a proof of … They all sought a father, a gentle father. “Earnest prayer,” it says, “was being made for him.” Hear how they felt toward their teachers. They did not riot, they were not thrown into confusion, but turned to prayer, the truly invincible alliance; to it they fled for refuge. They did not say, “Shall I, lowly and worthless, pray for him?” For since they acted out of love, they reckoned none of these things. Do you want to learn what these men accomplished even against their will? … those, and these they made more zealous. And see the trials brought on at the feast, so that these might appear more approved. “When Herod was about to bring him out,” it says, “that night Peter was sleeping.” See Peter sleeping, not in anguish nor in fear. On the very night on which he was to be brought out he slept, having cast everything on God. And he did not simply sleep, but between soldiers and bound. “For between two soldiers,” it says, “he was sleeping, bound with two chains.” Do you see how strict the guard was? “And behold, an angel of the Lord stood by …” … the guards were …; that is why they perceive nothing of what happens. “A light shone,” so that Peter might both see and hear, and not think it an illusion. And so that he might not be sluggish, he is also struck on the side. And he does not simply hear, “Rise,” but, with an addition, “quickly”; so deeply was he asleep. “He thought,” it says, “he was seeing a vision. He passed the first and the second guard.” Where now are the heretics? Let them tell us how he passed through; but they could not. And yet for this reason the angel bids him gird himself and put on his sandals, persuading him by this too that it is not an apparition, and so that he may shake off sleep and know that it is real. For this reason too the chains at once fell from his hands, and he hears, “Rise quickly.” This is not the word of one alarming him, but of one persuading him not to delay. “And he did not know,” it says, “that what was done through the angel was real, but thought he was seeing a vision.” Fittingly, because of the extraordinary nature of what was happening.

Do you see how great the excess of a sign is? How it astonishes the one who sees it? How it does not let itself be believed? For if Peter thought for so long a time that he was seeing a vision, though he himself girded himself and put on his sandals, what would another man not have experienced? “When they had passed,” it says, “the first and the second guard, they came to the iron gate … and immediately the angel departed from him.” The things that happened inside were more wonderful; but this was now more human. When there was no hindrance, then the angel departed. For Peter would not have gone out while there were so many hindrances; for truly, truly, he was in astonishment. “Now I know,” he says, “that the Lord has truly sent his angel and rescued me from the hand of Herod and from all the expectation of the people of the Jews.” Now, not then, when I was in chains. “When he realized this, he came to the house of Mary the mother …” … where he is. Either, then, he realized this; or that he must not simply go away, but must repay his benefactor; and realizing this he came to the house of Mary. Who is this John? Perhaps the one who was always with them; that is why he also added his distinguishing name. See how great a good affliction is, how much they accomplished by praying at night, how wakeful it made them. Did you see how great the gain of Stephen's murder was? Did you see how great the benefit of this imprisonment was? For God does not show the gospel to be great by punishing those who wrong them; but among the very wrongdoers, while these suffer nothing terrible, he shows the afflictions themselves to be great in themselves, so that we may not seek at all costs to be released from them, nor seek vengeance. And consider how their servant girls too were by now of equal honor with them. “In her joy,” it says, “she did not open.” This too happened well, so that the others might not be astonished at seeing him at once and disbelieve, but their minds might be exercised. And she too was found doing what we are accustomed to do; for she was eager to bring the good news herself; for it was truly good news. “And they said to her, ‘You are mad’; but she kept insisting that it was so; and they said, ‘It is his angel.’” From this it is true that each of us has an angel. And how did it occur to them then to suspect that it was an angel? They suspected this from the time of night. “And as he continued knocking,” it says, “they opened and saw him and were amazed.” And he, motioning with his hand, made a great silence, so that they might hear what he had to say. He was now much dearer to the disciples, not only for having been saved, but also for having come and appeared to them at once. His own people learn everything clearly from then on; outsiders learn too, if they were willing to believe; but they were not willing. This happened in Christ's case too. “Tell these things,” he says, “to James and the brothers.” See how he is not vainglorious. For 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 tempt God, nor throw himself into trials; for when they were commanded to do that too, they did it: “Go,” it says, “and speak in the temple to the people.” They heard and at once obeyed. But the angel did not say this; by departing in silence and bringing him out by night he gave him authority to withdraw. And this happens so that we may learn that many things were managed in a human way too, so that he might not fall into danger again. For so that they might not say that it is his angel after he had gone, he first says this, and then they see him, overturning their opinion … If it had been the angel, he would not have knocked at the door … he withdrew to another place. The fact that it did not happen by day confirms it. Those who were free were at …; but the one who was bound was asleep; if he had thought that what was happening was real, he would have been astonished, he would not have …; but as it was, seeing it as in a dream, he was untroubled. “They came,” it says, “to the iron gate.” See how strong it was. “When they had passed,” it says, “the first and the second guard, they came to the iron gate.” And why, someone says, did they not … this by themselves? Why? Because God honors them in this too, by snatching them out through angels. What then? Did it happen so in Paul's case? There rightly, when the jailer had to believe; but here only so that the apostle might be released; besides, God manages all things in different ways. There Paul sings hymns; here Peter was sleeping. Let us not then hide the wonders of God, but let us be eager to make them known, both for our own benefit and for the building up of others. For just as … wonderful … until he had told everything to his own people … he said, it says, “Tell James and the brothers.” Why ever does he bid them tell it? So that they might rejoice, so that they might …, so that through these those might learn, … they themselves through those. So did he care for the lowlier. Nothing, then, is like affliction in due measure. What do you think their soul was then? Was it not full of pleasure? Where now are the women who sleep through the whole night? Where are the men who do not even turn over on their bed …? Do you see a sober soul? With women … and servant girls they hymned God, having become … heaven through the affliction. But now, if there is some small danger …, we fall back. Nothing was more splendid than the church then. Let us imitate these, let us emulate … night was made for this reason, not so that we might always sleep and be idle. Craftsmen bear witness to this, and donkey-drivers, and merchants, and the church of God, which rises at night. Rise you too, and … the dance of the stars, the deep silence, the great calm; be astonished at your Master's … The soul is purer then, lighter, finer, more uplifted and light; … the great silence is able to lead to compunction. And if you see heaven studded with stars as with eyes, you will … all pleasure, and at once take thought of the Creator. If you consider that those who … threatening terrible things, these now … of the dead, you will condemn all human … Sleep has come on and exposed our nature; it is … of death, it is an image of the consummation. If you pass along the lane, you will not hear even a voice; if you look into a house, you will see all lying as in a tomb. All these things are enough to rouse the soul and lead it to thought of the consummation.

This … word is addressed both to men and to women. Bend your knees, groan, entreat your Master …, with night prayers, when you make the time of rest a time of laments. Remember what words the king said: “I am weary with my groaning; every night I will wash my bed, I will drench my couch with my tears.” However luxurious you may be, you are not more luxurious than he; however rich you may be, you are not richer than David. And again: “At midnight I rose to give thanks to you for your righteous judgments.” Then vainglory does not trouble you; for how could it, when all are asleep and see nothing? Then indolence and yawning do not attack you; for how could they, when the soul is roused by so much? After such night vigils come both sweet sleep and wonderful revelations. Do this yourself too, the husband, and not the wife alone. Let the house be a church made up of men and women. Do not think it a hindrance that you alone are the man, or that she alone is the woman. “For where two,” he says, “are gathered in my name, there I am in their midst.” Where Christ is in the midst, there is a great multitude; where Christ is, there must be angels too, there must be archangels and the other powers. So you are not alone, since you have the Master of all. And again hear the prophet saying, “Better is one who does the will of the Lord than ten thousand transgressors.” Nothing is weaker than many transgressors, nothing stronger than one man who lives according to God's law. If you have children too, rouse the children as well, and let the house become a church through all of them during the night; but if they are young and cannot bear the vigil, let them stay for one prayer or a second, and then let them rest; only rouse yourself, only settle yourself in the habit. Nothing is better than that chamber which receives such prayers … “… you on my bed; at dawn I meditated on you.” “But I have toiled much during the day,” someone says, “and I cannot.” These are excuses and pretexts. For however much you toil, you will not labor like the coppersmith, who brings down so heavy a hammer from a great height onto the sparks and takes the smoke on his whole body; and yet he spends the greater part of the night at this. You know too how women, whenever we have had to go out to the country or to go to an all-night vigil, stay awake the whole night. Let there be a spiritual forge for you too, not to make pots or cauldrons, but your soul, which is much better than the work of the coppersmith or the goldsmith. Put the soul that has grown old with sins into the furnace of confession; bring down the hammer from a great height, that is, the self-condemnation in your words; kindle the fire of the Spirit. You have a much greater art. You do not shape golden vessels, but the soul, more precious than any gold, as the smith shapes a vessel. For you are not shaping a bodily vessel, but freeing the soul from every worldly fancy. Let a lamp be set beside you, not this one that burns, but the one the prophet had when he said, “For your law is a lamp to my feet.” Heat your soul through prayer; when you see that it is sufficiently heated, take it out, shape it into whatever you wish. Believe me, fire is not so apt to clean off rust as night prayer is to clean off the rust of our sins. Let us be ashamed, if of no one else, before the night watchmen. They go round in the cold, shouting loudly, because of a human law, and through the … for your sake and for your safety and the guarding of your goods. That man takes such forethought for your goods; but you take none even for your own soul. And yet I do not compel you to go round in the open air like him, nor to shout loudly and strain yourself; but in your very chamber, in your very bedroom, bend your knees and entreat the Master. Why did Christ himself spend the night on the mountain? Was it not to become a pattern for us? Then the plants breathe, at night, I mean; then the soul too receives dew, even more than they do. What the sun scorched during the day is cooled at night. More than any dew, tears shed at night fall upon the desires and upon every inflammation and burning heat, and do not let one suffer anything grievous. But if the soul does not enjoy that dew, it will be scorched by day. But God forbid that any of you should become fuel for that fire; rather, having been refreshed and having enjoyed God's love for humankind, may we all thus be freed from the burden of our sins, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.