PETER AND JOHN BEFORE THE SANHEDRIN The Book of Acts revealed the actual position of the Jewish leaderships, who, having rejected the crucified Jesus and persisted after His resurrection on opposing Him, and opposing the gospel of Christ, who was raised from the dead and ascended to heaven, whom the Church preaches. This chapter describes the outset of this opposition that continued until the Apostle Paul’s last visit to Jerusalem, as they plotted to murder him (Acts 23: 12-15, 25: 1-3). 1- Laying hands on Peter and John 1 – 4 2- The two apostles before the Sanhedrin 5 – 12 3- Confusion in the Sanhedrin 13 – 18 4- Threatening the two apostles 19 – 22 5- A prayer for the sake of preaching 23 – 31 6- A life of fellowship 32 – 37 1- LAYING HANDS ON PETER AND JOHN “Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them” (Acts 4: 1). It is obvious that not all the priests came, but only those of high status, the members of the Sanhedrin. The priests did not resort to the Pharisees, but to the Sadducees, to oppose that preaching in the court of the temple of Solomon. With them came the captain of the temple, the one responsible for security, who noticed an unusual gathering there. That captain was the second man after the high priest, committed to keep order and security in the temple. The captain of the temple usually camped in the citadel of Antonia, especially during the great feasts. Fearing that healing the lame man may cause a riot, he felt a commitment to intervene. “Came upon them”: This expression implies that their coming was sudden and with some violence. As Peter and john were addressing the people with the spirit of strength and testimony to Jesus, raised from the dead, the eyes of many were opened to the knowledge of truth that about 5000 men believed (Acts 4.5). It was not possible for the hosts of darkness to stand with their hands tied, in particular the Sadducees, who do not believe in the resurrection from the dead, and who counted that event, together with the speech of St. Peter and St. John as a serious threat against their sect, and a serious blow to their dogma. They probably had no objection for Christians to partake of the worship in the temple, according to the Jewish rites, to assemble in the porch of Solomon, and to set their own affairs. But to preach publicly the name of Jesus of Nazareth, and to proclaim his resurrection from the dead, was considered by them as a public accusation against the leaderships that delivered Jesus to be crucified, that they are murderers and shedders of an innocent blood, and a testimony that the Crucified was the Messiah. That is why, it was imperative for them to move to crush that threat, dangerous to them and their dogma. St. John Chrysostom does not marvel that those who caught Jesus and crucified Him had come back even after His resurrection to practice their evil boldly against His 205 disciples. As thoughts are translated into actions, the sinner loses his shyness, to do what he likes. The sinner, while wrestling against thoughts, usually listens to them with a feeling of shame; but, once they turn into action, that would make him more aggressive. At the first time, they arrested the Lord Christ in the garden, as though shamefully, away from the people. But now, boldly, they came on the two apostles, while speaking to the people in public in the temple1. St. John Chrysostom “Being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead” (Acts 4.2). The word “disturbed” implies great anger, as they saw in that preaching a threat to their authority and a challenge to their teachings, regardless of whether they were preaching the divine truth or not. It was not easy for the priests and the Sadducees to watch a group of illiterate Galileans taking the stand of teaching with such success and power, when they belong neither to the priests nor to the religious leaderships. They counted this as a challenge and a rebellion against the religious authorities. They did not preoccupy themselves with investigating what was behind that amazing miracle; but what preoccupied them was their religious authority and their popularity that became in jeopardy. Besides, they could not bear to hear about the resurrection of Jesus Christ from the dead. They were disturbed and filled with anger, when they saw the gospel preached, and as the Psalmist says, ”The wicked will see it and be grieved, He will gnash his teeth and melt away, The desire of the wicked shall perish” (Ps 112: 10). The joyful word of the gospel brought to them disturbance and bitterness, and as the apostle says, “To the one we are the aroma of death to death, and to the other the aroma of life to life” (1 Cor 2: 16). The glory of Christ and the joy of His Kingdom are transformed for those who cannot accept them into loss of peace, grieve, and eternal death. And as the prophet Isaiah says, “No peace, says the Lord, for the wicked” (Isa 48: 22). The sinful Sadducees were disturbed and grieved because the apostles were preaching the joyful resurrection. Whereas the disturbance of the priests, although they believed in resurrection, was because of its connection to the name of Jesus of Nazareth. According to them, to join force with those who denied resurrection was less painful than to accept the fact of resurrection in the Person of Jesus Christ. “"Being grieved that they taught the people." Not merely 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. So mighty was His Resurrection, that to others also He is the cause of a resurrection” 2. Beware of keeping yourself under the authority of grief. Control yourself. The storm is not stronger than your will. Do not ever get depressed, as there is nothing fearsome other than sin. All seek joy, but it is not anywhere on earth. St. John Chrysostom 1 St. John Chrysostom. Hom. On Acts. Hom. 10. 2 St. John Chrysostom. Hom. On Acts. Hom. 10. 206 The matters pertaining to grace are accompanied by joy, peace, love, and truth. Whereas, forms of sin are accompanied by disturbance, neither love nor joy toward God1. St. Makarius the Great “And they laid hands on them, and put them in custody until the next day, for it was already evening” (Acts 4: 3). That was the beginning of the series of afflictions against the Church, to partake of the passion of her Christ’s crucifixion. The two apostles of Christ were arrested and put in custody, as it was not the custom of the Sanhedrin to assemble in the evening, beside the fact that its members were committed to their formal duties to practice the prayers of the evening and to offer the sacrifices. “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”2 . St. John Chrysostom Some may wonder why they did not bring the two apostles to Pilate, as they previously did with the Lord Christ. They, undoubtedly, realized that Pilate [who repeatedly tried to let Jesus go, and under their great pressure and threat that he is no friend of Caesar, he had to order His crucifixion] would never repeat his mistake. He would insist on setting them free, or would probably leave them to the Sanhedrin to execute them, and bear the consequences of the people’s anger. “And they no more take them to Pilate, being ashamed and blushing at the thought of the former affair, lest they should also be taken to task for that”3. St. John Chrysostom “Many of those who heard the word believed, and the number of the men came to be about five thousands” (Acts 4: 4). On the day of the Pentecost, the firstfruits of the Church 3000 of those who came to Jerusalem, whether Jews or Proselytes, believed. Now “the number of the men came to be about five thousands”. Those were enlightened by the word, to be counted as children of Abraham, of the prophets, and worthy of becoming truly the children of the covenant. Laying hands on the two apostles by the order of the official religious leaderships and putting them in custody did not hinder those thousands from believing, as every tribulation through which the Church goes was counted as throwing seeds in the soil to bring on plenty of fruits. Here is a living portrait and a splendid example of the growth of the Church amid tribulations. It is practically proved that the blood of martyrs is the seed of the church. Apparently, the number of disciples was very few, with no material capabilities, temporal knowledge, or authority, and it was assumed that a complete crushing of that movement was an easy task. However, the affliction gave the Church an exalted growth and an unopposable spread; affliction can never devastate the evangelic truth, or shackle the word, but is rather a good atmosphere for the divine work. “By the death of martyrs religion has been defended, faith increased, the Church strengthened; the dead have conquered, the persecutors have been overcome. The 1 Sermon III.7. 2 St. John Chrysostom. Hom. On Acts. Hom. 10. 3 St. John Chrysostom. Hom. On Acts. Hom. 10. 207 death itself of the martyrs is the prize of their life. And again, by the death of those at variance hatred is put an end to” 1. St. Ambrose Some believe that the figure 5000 here includes the 120 mentioned in Acts 1: 15, and the 3000 who believed on the day of the Pentecost (Acts 2: 41). The 5000 assembled in the porch of Solomon (Acts 3: 11), on the occasion of the healing of the lame. “This again is of God's ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness” 2. St. John Chrysostom 2- THE TWO APOSTLES BEFORE THE SANHEDRIN “And it came to pass, on the next day, that their rulers, elders, and Scribes, were gathered together in Jerusalem” (Acts 4: 5). The Sanhedrin assembled [We dealt with it in our commentary on the gospel according to John] few weeks after their last session in which they issued their verdict to crucify Jesus. Although they issued their verdict and delivered Him to death, His name was greatly glorified, and the number of believers in Him reached in few days several thousands, who became serious witnesses that the Crucified Jesus is the Messiah, the Savior of the world. In their previous session, they felt that the existence of Jesus constituted a serious threat to their position, and to the source of their income. But now, with the spread of preaching through His resurrection and ascension, it is demonstrated that those who crucified Him are murderers and shedders of innocent blood. The session was undoubtedly urgent, as it was held on the very next day, although it was not as urgent as that one held in the evening to judge the Lord Christ. The Sanhedrin assembled in Jerusalem, That city where every one anticipated to enjoy salvation, being the city of God, ended up being an opponent to the evangelic truth, about which the prophet said, “How the faithful city has become a harlot! It was full of justice, Righteous lodged in it, but now murderers” (Isa 1: 21). And the Lord Christ Himself lamented it, “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matt 23: 37). The court of justice included the rulers and elders, those with authority; they came to issue an order to the apostles to stop their preaching. As for the educated scribes, they were thought to be capable of confronting those illiterate apostles by reason and proofs. “… as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. And when they set them in the midst, they asked, ‘By what power, or by what name have you done this” (Acts 4: 6, 7). The Sanhedrin used to assemble in the form of a circle, with the defendants in their midst (Luke 2: 46), thus realizing the words of the Scriptures: the assembly of the wicked have in closed me (psalm22: 16) “They surrounded me like bees” (Ps 118: 12). They were sitting around them on every side. 1 on the Decease of his Brother Satyrus. Book 2.45. 2 St. John Chrysostom. Hom. On Acts. Hom. 10. 208 They started by asking the two apostles, “By what power, or by what name have you done this?” They could not deny the miracle that was done, as thousands have witnessed it. As they could not conceal it, they, as usual, intended to turn the truth into vanity, by referring that healing to Beelzebub the ruler of the demons, as they had previously done with the Lord, or referring it to a certain magic power, or that, through terrifying the apostles, they could oblige them to refer the work to one of the prophets of the Old Testament. They spoke to them mockingly, as the Greek text implies that, if they are neither priests, Levites, prophets nor rulers, “By what power have they done this?”, From where did they get that power? And by what name they dared to do it? They knew for sure that it was in the name of Jesus of Nazareth, and by His authority and power that they did what they did; but their intention was to terrify them by accusing them of working under an illegal name, a crime against God, against the law, and against Moses. They addressed to them the same question addressed to their Lord, “By what authority are you doing these things? And who gave You this authority” (Matt 21: 23)? The name of Annas, the father-in-law of Caiaphas the high priest, came first because of his dignity, having been the high priest before his son-in-law occupied that position. In our commentary on the gospel according to St. John, we saw how he entertained a flaring hatred toward the Person of Jesus Christ. We know nothing about John and Alexander, Yet, mentioning them by name means that they were of high stature, and the Sanhedrin assumed that their presence would probably impress the apostles. Jerusalem: It is obvious from this that the Sanhedrin assembled each time in a different city, during the 40 years that preceded the devastation of Jerusalem. “Then Peter, filled with the Holy Spirit, said to them, ‘Rulers of the people and elders of Israel …’” (Acts 4: 8). The Lord’s promise to His disciples was realized: “Therefore settle it in your hearts not to meditate beforehand on what you will answer, for I will give you mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21: 14, 15). He also promised them that the Holy Spirit would grant them the word when they are opposed. Was Peter not already filled by the Holy Spirit, when it came down on him on the day of the Pentecost, together with the other disciples? So why is it said, “Then Peter, filled with the Holy Spirit …”? Being filled with the Holy Spirit bears the meaning of an enjoyment of a new inspiration, and a proclamation of a special support during a critical situation. With every situation, the Spirit of God moves inside man to grant him strength, knowledge, wisdom, and divine counsel. With dignity and respect, St. Peter spoke to the Sanhedrin, counting this as a chance to testify to the truth, according to his principle, “Always be ready to give a defense to everyone who asks you reason for the hope that is in you, with meekness and fear” (1 pet 3: 15). St. Peter previously denied His Lord in that same city, before the same Sanhedrin, and in the presence of those same people. That is why the apostle found his chance to bear a truthful testimony to his Christ, whom he has previously denied. 209 Every believer, who tastes the sweetness of life with Jesus Christ in truth, will keep on testifying to Him, wishing that all humanity would experience what he enjoys. When you discover something of benefit to you, you wish to tell others about it. Apply this human behavior to the spiritual level: When you go to encounter with God in His house, do not go alone. When you move forward, draw other to go with you; Have a wish to have company on the way to God. Pope Gregory the Great One loving heart kindles another heart with fire. What do I wish? What do I want? Why do I speak? Why should I live, if not for this cause: To live all of us together with Christ? I do not want to be saved without you. The necessity of love looks for the practice of the apostolic work. St. Augustine Save yourself in the salvation of others. St. Jerome If you are truly Christians, no one would have remained in atheism. St. John Chrysostom “If we this day are judged for a good deed done to the helpless man, by what means he has been made well …” (Acts 4: 9) Bravely, by the Holy Spirit, St. Peter proclaims his testimony, not just before the Sanhedrin, but also before the whole people of Israel that what took place was by the power of Jesus Christ of Nazareth, and in His name. The apostle insisted that he would never stop testifying to Jesus Christ before the whole people of Israel; and he accused them of being murderers of Him who came to heal the paralysis of the people and their ailments, who came to cure and to grant strength and movement to work in the life of the people. If they intend to judge them for their good deed, the way they judged the Just, and murdered Him, So let it be, but their mission is to proclaim to all the one named Jesus, and His exalted divine power, offered to every believer. The apostle showed indirectly that he did nothing wrong, but he was being judged for a good deed done to a helpless man, something that neither the Sanhedrin, nor the religious leaderships could do. Therefore, there was no crime done, but a unique and a great deed. Besides, no one could deny that act of healing, witnessed by all. The object of accusation is:”By what power was he healed?” The crime that chased and is still chasing the Church is that of the “Name”; that, in the name of Jesus, salvation is done, and all good deeds and divine graces are realized. “Let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole” (Acts 4: 10). St. Peter’s speech confirmed that the Lord Christ had realized His true promise to us: “When they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that, for it is not you who speak, but the Holy Spirit” (Mark 13: 11). 210 How amazing! Peter who previously denied his Lord before a maidservant, and persisted on his denial, stands now before the Sanhedrin, strongly testifying to the name of Jesus Christ of Nazareth, the Crucified and Raised from the dead, and proclaiming that whom they killed is the Living One, the conqueror of death, who reigns, and no one can oppose Him. With the wisdom of the Holy Spirit, he daringly proclaimed the vanity of their verdict. They killed the Just, yet the verdict of God the Almighty Father whom they could not oppose was to raise Him from the dead. Heaven invalidated their verdict, and exposed their corruption, as murderers filled with envy and jealousy. The testimony to this is clear, and needs no further proof, “By Him this man stands here before you, whole” (Acts 4: 10). St. Peter had a chance to avoid a direct answer to their question, if he chose to do so, but he found it a rare chance to stand before the Sanhedrin to testify to the Lord Christ, and to His work of salvation. It was as well a chance to correct what he did during the trial of the Lord Christ, when he denied Him three times. He was no longer that man, afraid and terrified before a maidservant, but he was then the honest witness before people of authority. He truly experienced how he became ‘Safa’, with a heart like a rock through the living faith, and wished that all who are around him would experience the work of the Holy Spirit, to bear the rock of faith, that would never shake before the currents of the world, as much violent as they could be. His testimony was not to gain personal dignity, but it was given out of true love for God and mankind. By saying “In the name of Jesus Christ”: thus combining the two names together, he challenged the Sanhedrin, who refused to admit that Jesus is Christ, the Messiah, about whom the men of God of the Old Testament prophesied, and whom all generations yearn to encounter. The titles “Of Nazareth” or “the Crucified” were no more objects of shame and disgrace, but of honor, glory, and power. “This is the ‘stone which was rejected by you builders, which has become the chief cornerstone” (Acts 4: 11). He again clarified to them that what they have done was previously prophesied by the Psalmist who said, “The stone which the builders rejected, has become the chief cornerstone. This was the Lord’s doing; it is marvelous in our eyes” (Ps 118: 22, 23). The Lord Christ Himself had previously referred that in Him that prophecy is realized (Mark 12:.11), beside that of Isaiah, “Therefore, thus says the Lord: Behold, I lay in Zion a stone for a foundation, A tried stone, a precious corner stone, a sure foundation, Whoever believes will not act hastily” (Isa 28: 16). He is a rejected stone; yet its rejection reveals His identity. He is the “Cornerstone”, who brings the Jews with the Gentiles, as two walls that connect together in the new temple of the Lord, the Church of the New Testament. St. Paul says, “Having been built on the foundation of the apostles and the prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a habitation of God in the Spirit” (Eph 2: 20-21). Here, the Galilean fisherman is correcting the concepts of the Jewish scholars who assumed that the rejected stone is David, the prophet and king, based on what came in the 211 Targum, commenting on psalm 118: 22 “The kid among the sons of Jesse, who was found worthy to sit as a king, was rejected by the builders”. “He reminds them also of a saying which was enough to frighten them. For it had been said, “Whoever falls on this stone will be broken, but on whomever it falls, it will grind him to powder” (Matt 21: 44). “There is no salvation in any other” (Acts 4: 12), Peter says. What wounds, you think, must these words inflict on them! In this way he subdued their threatening”1. It is obvious to everyone that he is referring to Christ, who, in the gospels, said those words, “What then is this that is written: ‘The stone which the builders rejected, has become the chief cornerstone’” (Matt 21: 44; Luke 20: 17)? He was referring to the Jewish law scholars: the scribes and the Pharisees, who rejected Him, “You are a Samaritan and have a demon” (John 8: 48), and also, “He could not be from God, He deceives the multitudes”. The One who was rejected proved to be the chief cornerstone. Not every stone can be a cornerstone, but it is the one that can join together two walls from two sides. The inspired author meant that the Person who was rejected and despised by the Jews is not only to be in the building, but to join together the two walls. What two walls? Those who believed among the Jews and among the Gentiles, and as St. Paul also says, “For He Himself is our peace, who has made both one, and has broken down the middle wall of division between us, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two” (Eph. 2: 14- 15). And “For I have no man likeminded, who will naturally care for your state” (Eph. 2: 20). Now, this phrase is a serious accusation against the Jews, who did not count Him a stone for their construction, and cast out as unacceptable the One who is capable of holding the whole building together. If you wish to know the identity of these two walls you have to listen to Christ Himself, who says, “And other sheep I have, which are not of this fold, them also I must bring. there will be one flock and one shepherd” (John 10: 16). This also previously happened symbolically, as Abraham was a father to two groups: the circumcised and the uncircumcised2. St. John Chrysostom St. Ambrose clarifies how the Lord Christ is called the great mountain and at the same time called a stone: If we count the Deity of the Lord Christ as the great mountain, which is true, “Do I not fill heaven and earth? Says the Lord” (Jer 23: 24). His incarnation would certainly be ‘the small hill’ (Ps 42: 6). The Lord Christ is both of them: A great mountain and a lesser mountain. He is truly great, “Great is our Lord, and mighty in power” (Ps 147: 5); and He is lesser, as it is written: “For You have made Him a little lower than the angels” (Ps 8: 5). That is why Isaiah says, “He has no form or comeliness: (Isa 53: 2 LXX). Although He is Great, He came to be less. And being less, He became great, and being great, He became less, as “Being in the form of God, He made Himself of no reputation, taking the form of a servant” (Phil 2: 6, 7). And being less, He became 1 St. John Chrysostom. Hom. On Acts. Hom. 10. 2 on Ps. 118. 212 great, as Daniel says, “The stone that struck the image became a great mountain and filled the whole earth” (Dan 2: 35), And in case you wish to know the identity of that stone, you should know that He is “the stone that was rejected by the builders, that became the chief cornerstone” (Compare Ps 118: 22; Isa 28: 16; Matt 21: 42; Luke 20: 17; Acts 4: 11; 1 Pet 2: 6-7). It was He Himself, though He appeared to be small, who was great. Isaiah approved this fact, when he said, “For unto us a child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9: 5 LXX). Christ is every thing for you: He is a stone to construct you, and a mountain for you to go up. Therefore climb the mountain, you who seek the heavenly matters. For this reason, He bent the heavens, to bring you closer to Himself. And for this reason, He ascended to the top of the mountain to lift you up. St. Ambrose “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” (Acts 4: 12). The illiterate Galilean stood to call on men of high religious knowledge and of authority, to repent and to enjoy salvation. The apostle lifted them up from preoccupying themselves with the healing of the lame, to the healing of their souls, which are incapable of crossing over to heaven, or of being saved, to enjoy the glory, prepared for believers. He, who healed the lame, is the Physician of souls and bodies, by whose name alone, man enjoys salvation. There is no way of comparing Him with the names they used to know and to be proud of like Abraham, the father of the patriarchs, or Moses, to whom the law was delivered, or any other prophet, as no one of them is capable of saving the souls from corruption, and granting them glory; only that name of the One they rejected, despised, and killed can. The apostle presented to them the essence of faith: that salvation is not to be realized by the literality of the law, but by faith in the name of the Lord Christ, in the name of Him, who alone can save, wipe out sins, grant righteousness, turn the pains of affliction into the joy of resurrection, lift the hearts up to heaven, for the believer to taste the advance payment of eternity, destroy the locks of the abyss, and open before us the bosom of the heavenly Father, to enjoy unity with Him. The Christian faith is like a mustard seed that appears at first sight to be insignificant and weak. Its true strength and outer activity do not appear, except when various temptations start to attack it. Then, its fiery faith in the Lord starts to breathe, and a kind of divine love starts to provoke, not to be flared alone, but to flare every thing arround1. St. Ambrose Time will come, when I see what I used to believe in, but could not see. In eternity, I will see what I believe in here. And what I wish for here, I shall get there. So great is faith, yet, there is no use in it, if it lacks love. Faith should precede comprehension, for comprehension to be a part of faith. 1 Sermon 1. 213 We can touch Him, who sits in heaven, by our faith and not by our hands. St. Augustine The power of virtue is in faith, and in the recognition that God can keep us from the present death. And at the same time we do not fear death or submit to it, where faith is justified more zealously1. Maturity of faith, O beloved brethren, steadfastly supports our inside. After every violent attack, virtue abides as a huge rock, in a brave opposition2. Martyr Cyprian “No other name”: The apostle does not mean to disregard the name of God the Father, but the Father delivered His only-begotten Son, to grant salvation through the name of His Son. Whoever calls the name of the only-begotten Son is calling the Holy trinity, as there is no separation between the three Persons, but a unity of work. “Given among men”: That name, or the Person of our Lord Jesus Christ, is given to us for free, or according to the apostle: “Thanks be to God for His indescribable gift” (2 Cor 9: 15). Listen to the Savior saying to us, “I have renewed you, you, who was born in the world with labor to death. I have set you free, healed, and saved you. I shall grant you the life with no end, the everlasting, the one exalted over nature. I shall let you see the face of the good Father. I provoke you to salvation, for this is what Christ wishes for. How generous is He, who grants us the greatest of gifts – His whole life3! Who is He? He is the Word of Truth, the Word of non-corruption, who renews man, by bringing him back to the truth. He is the (goad) that provokes to salvation, He is the One who destroys perdition, and drives away death. He builds the temple of God in men, and makes them His dwelling place. The sick are in need of a Savior. The lost need a guide. The blind are in need of someone to lead them to light. The thirsty need the living fountain, from which, if someone drinks, one will never thirst. The dead need life. The sheep are in need of a shepherd. And the children need a teacher. All humanity is in need of Jesus4! St. Clement of Alexandria Let Christ be everything in your life. Whoever forsakes everything for the sake of Christ will definitely find the one thing that has everything, to cry out, “My portion is the Lord” 5. St. Jerome 1 Ibid 4:353. 2 Ad Cornelium Epist. 3. Lib 1 PLEASE 3:798. 3 Paedagogus 1:9. 4 Paed. 2:9. 5 Ep Ad. Pammachium PL 22:1206. 214 Isaac was born as a symbol of Christ, as the nations are not to be blessed in Isaac, but in Christ. The apostle Peter says, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved” 1. Ambrosiaster 3- CONFUSION IN THE SANHEDRIN “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (Acts 4: 13). The speech of the two apostles, Peter and John, was convincing. They spoke openly with confidence, and like someone with authority, although, in the sight of the Jewish leaderships, they were uneducated, as they were not trained in the schools of the Rabbis. They were common people, with no prominent position, nor of those with talents. Despite all that, they could reveal new concepts of the prophecies, with a deep theological logic, and a debate that a professional lawyer cannot bring up. Their words were the work of the Holy Spirit Himself, the Owner of the word, and who, alone, can proclaim the truth. After investigation, they discovered that the secret of their power, and of the hallow surrounding them, was that “they had been with Jesus”, who reflected His splendor on them. They realized that those were the apostles of the Lord Christ, who followed Him, who were attached to Him, and believed in Him. They probably reached that conviction depending on the following facts: 1- They bore the power of doing signs, and in particular that of the healing of the lame in the name of Jesus Christ of Nazareth. 2- They courageously and fearlessly testified and spoke out about Him. 3- They bore His Spirit in proclaiming the divine truth. 4-They comprehended the secrets of the Old Testament, with a new concept. 5- Despite their temporal illiteracy, they could challenge the wise (1 Cor 1: 27), and even the members of the Sanhedrin, who considered themselves as the guardians of the faith and truth. They were like their Lord who taught as One having authority (Mark 1: 22), although He never studied in the schools of the Rabbis (John 7: 15). “The two unlearned men beat down with their rhetoric the chief priests. For it were not they that spoke, but the grace of the Spirit.” 2 St. John Chrysostom “But so far is this true and spiritual knowledge removed from that worldly erudition, which is defiled by the stains of carnal sins, that we know that it has sometimes flourished most grandly in some who were without eloquence and almost illiterate. And this is very clearly shown by the case of the Apostles and many holy men, who did not spread themselves out with an empty show of leaves, but were bowed down by the weight of the true fruits of spiritual knowledge: of whom it is written in the Acts of the Apostles: “When they saw the boldness of Peter and John, and perceived that they 1 Comm. On Paul’s Epistles (Rom. 4:11). 2Homilies on Acts, Hom. 10. 215 were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (Acts 4: 13)." 1 Abbot Nesteros “And seeing the man who had been healed standing with them, they could say nothing against it” (Acts 4: 14). The lame who was healed is surely an indisputable proof for the truth called for by the apostles. The miracle was both public and obvious; and the lame man was very well known to the inhabitants of Jerusalem. The rulers were incapable of denying the certain fact of his healing, or disputing the speech of the apostles that was logical, according to the Scriptures, and to the prophecies in their hands. Here, St. John Chrysostom commends the courage of the man who was healed: “Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them.” 2 St. John Chrysostom “But when they had commanded them to go aside out of the council, they conferred among themselves, saying, ‘What shall we do to these men? For indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it” (Acts 4: 15-16). The session was adjourned, as the members of the Sanhedrin were shamefully unable to issue a verdict against the two apostles. They did not break the law, and all the people knew of the miracle that was done through them. It was thus impossible to deny the resurrection of Christ which they preached. The council of the Sanhedrin turned into a meeting for conspiracy, and not for conducting justice. But, how did the Evangelist St. Luke know what they “conferred among themselves”, when the two apostles were driven out? It was most probably Saul of Tarsus, who, having been at that time a Pharisee with close connection to Gamaliel, was full of zeal for the traditions of his ancestors, and counted by the chief priests as their strong tool in their opposition to the name of Jesus. He must have been among them, and could have had an important role in encouraging them to do what they did. Saul, after accepting the faith, must have provided St. Luke with the information pertaining to what took place inside the council of the Sanhedrin, during that episode or other ones. They commanded the two apostles to go out of the council, not to discuss the soundness or vanity of their faith, but to conspire against the Church in its early stage. They did not realize that the head of the Church is present everywhere to defend her, and to confront the plots of her enemies. They were not aware that they were realizing the prophecies: “The rulers take counsel together, against the Lord and against His anointed” (Ps 2: 2). “Yet, in all these things we are more than conquerors through Him who loved us” (rom 8: 37). For what is indeed wonderful is this, not that we are conquerors only, but that we are so by the very things meant as plots against us. And we are not merely conquerors, but we are "more than conquerors," that is, are so with ease, without toil and labor. See the Jews then with these among them, and at a loss quite, and saying, “What shall we do to these men?” (Acts 4: 16). For it is marvelous indeed, that though 1 St. John Cassian: Conferences, 14:16. 2Homilies on Acts, Hom. 10. 216 they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, "We are more than conquerors." (rom 8: 37) For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might." 1 St. John Chrysostom “But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name. And they called them and commanded them not to speak at all nor teach in the name of Jesus” (Acts 4: 17-18). The members of the Sanhedrin were in an awkward position: if they put the apostles to death, they fear the people who saw by themselves that unique miracle; and if they set them free with no punishment, that could be counted as a consent that the name of the crucified Jesus does miracles through His disciples. Finally, they chose to threaten the apostles to speak or teach no more in that name. The rulers were confused, from a trial to a threat, and finally to a mere command. Because of their intense hatred, they could not even utter the name Jesus, but recommended them “to speak no more in this name”. They bore the same spirit of king Saul, who, in his intense hatred to David, often referred to him as the son of Jesse (1 Sam 20: 72, 30, 31, 22: 8, 13). There is no greater service rendered to the kingdom of the Devil than stopping the ministry of the faithful men of God, on the assumption that it is possible to put the light under a basket, which is impossible. Whenever they intended to hinder their preaching, the work became stronger by their hands2. St. John Chrysostom 4- THREATENING THE TWO APOSTLES “But Peter and John answered and said to them, ‘Whether it is right in the sight of God to listen to you more than to God, you judge” (Acts 4: 19). Those two uneducated persons could mute more than seventy of the most educated people of authority. The members of the Sanhedrin who assumed that they were appointed by God Himself, and that they were the defenders of the divine truth, were then asked by the two apostles: ‘We have been commanded by God to preach, and been commanded by you to keep quiet. Which command shall we obey: The divine command or the human one?' They thus put the Sanhedrin in a dilemma, as it would no longer be considered as representing God’s thought, caring for the divine commandment and executing the will of God and the prophesies. 1Hom. On Romans, Hom. 15. 2Homilies on Acts, Hom. 10. 217 The two apostles asked the members of the Sanhedrin to judge by them: Should the apostles listen to them more than to God? Should they stop testifying to the truth that they themselves saw, heard, and experienced? Could they hide the shining of the resurrection from the people? “Necessity is laid upon them to preach the gospel” (Jer 20: 9; Acts 18: 5; 1 Cor 9: 16). “For we cannot but speak the things which we have seen and heard” (Acts 4: 20). Testifying to the Lord Christ is a right and even a commitment on the part of the person who sees God in his life, and hears His divine voice inside him. No human voice, whatever its authority is, can stand against the divine voice – the word of the gospel, living and working in the believer’s life. The servant sent by the Lord is committed to do what he is commanded to do, even if it is against his own will, because if he does not, he will be subject to punishment. Moses preached to Pharaoh, although he did not want to (Exod 4; 10, 5: 1), and Jonah to the people of Nineveh (Jon 1: 1-3: 4) 1. Ambrosiaster “For who, I would ask, were the frightened? Those who said, "That it spread no further among people" (Acts 4: 17). or these who said, “We cannot but speak the things which we have seen and heard”? And these had a delight, a freedom of speech, a joy surpassing all; those despondency, a shame, a fear; for they feared the people. But these were not afraid of those; on the contrary, while these spoke what they would, those did not what they would. Which were in chains and dangers? Was it not these last?” 2 St. John Chrysostom “So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. For the man was over forty years old, on whom this miracle of healing had been performed” (Acts 4: 21-22). The Sanhedrin had to terminate their session, when all people glorified God for healing the lame in such an exalted way, as it was impossible for someone who was born lame, and remained as such for forty years, to be healed. 5- A PRAYER FOR THE SAKE OF PREACHING “And being let go, they went to their own companions, and reported all that the chief priests and elders had said to them” (Acts 4: 23). Once they were set free, they went to the Church that was most probably assembled to pray for their sake, so that God would give them a living word of testimony amid the affliction. They went there, to partake, with all, the joy for the work of God, and to offer to Him a sacrifice of praise and thanksgiving. They submitted a report on the work of people and that of God with them: As to the people, they did their best to hinder the work of God and to oppose the truth; Whereas, God turned all those things into the edification of the Church. 1 Commentary on Paul’s Epistles (1 Cor. 9.16). 2Homilies on Acts, Hom. 10. 218 They submitted that report, for all to share in praising God, and for all to be encouraged to preach. As, according to the apostle Paul, “And most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear” (Phil 1: 14). “Not for their own glory did they tell the tale-how should such be their motive?-but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous.” 1 St. John Chrysostom “So when they heard that, they raised their voice to God with one accord and said, ‘Lord, You are God, who made heaven and earth and the sea, and all that is in them” (Acts 4: 24). The two apostles told about their first experience on the road of suffering. Although they came out as conquerors, they were under threats of using secret ways to get rid of them without trial, to avoid any reaction of the people. That experience brought them to a life of collective conquest with one accord, with confidence in the power of God, the Creator of heaven and earth. As the case and the accusation were against the “name of Jesus”, they raised their prayer to God the Father, on the ground that it is the case of the only-begotten Son, whom He has sent, to save the world. One of the fruits of affliction is keeping the spirit of unity, not on a level of gathering together, but on a level of the Spirit, by love and collective prayers, as “they raised their voice to God with one accord”. The Greek word translated here as “Lord” (Despota) means (a Ruler), or someone who controls the affairs of others with authority and power. In time of affliction, believers feel that all their affairs, big and small, are not running haphazardly, but are controlled by the King of kings with His wisdom and exalted might; and that their life is not in the hands of men, whatever their authority may be. “These again flee to the true Succor, to the Alliance invincible, and again, "with one accord they lifted up their voice to God, and said," (24) and with great earnestness, for it is no prayer made at random.” 2 “Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. “I heard their moaning” He says, “and came down to save them”. It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds.” 3 St. John Chrysostom Let us assemble together as a congregation, to offer a united prayer. Let us wrestle with God in our pleadings, as that pleases Him. The scholar Tertullian 1Homilies on Acts, Hom. 11. 2Homilies on Acts, Hom. 11. 3Homilies on Hebrews, Hom. 27.9. 219 “…who by the mouth of your servant David, have said, ‘Why did the nations rage, and the people plot vain things” (Acts 4: 25). In their prayer, they uttered words that are not theirs; they quoted the language of the Holy Spirit, choosing the second psalm that bears a collective vision of the case of the cross, and of how the devil set an alliance between the Jews, the Romans, and the rulers, against the Lord and His anointed. St. Isaac Syrus, the man of prayers and silence, presents his practical experience in the life of conquest over the devil and all the hosts of darkness, and that by practicing a prayer woven from psalms, the Lord’s Prayer, and spontaneous prayer, to be aimed as one arrow, or three arrows, to stab the devil. The service of the psalms, the Lord’s prayer, and the spontaneous prayer recited by man to seek God’s mercy, help, and salvation, These three are like three arrows by which we stab and kill the demons1. St. Isaac the Syrian The prophet David called Jesus “Your Servant”, In Greek, (paidasou), translated as (servant), as it came in the praises of the suffering servant in the prophet Isaiah, And also as “Son”, as the Father called Him during His Baptism and Transfiguration (matt 3: 17; Luke 3: 22). “The kings of the earth took a stand, and the rulers were gathered together, against the Lord and against His Christ” (Acts 4: 26). It is as though they were thanking God, who preceded to proclaim on the tongue of the prophet David, the opposition of the Gentiles and the peoples with their kings and rulers to the Lord Christ and His Kingdom. As though any strife, whatever its source may be, as long as it is for the sake of Christ, is a confirmation that we are on the right way, and every unity of the forces of evil against the Church reveals their helplessness to destroy her. Although God granted them so many gifts, among which are making them kings, rulers, and men of authority, they turned these gifts into tools to oppose their Grantor. “It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they "imagine vain things.-For of a truth,"” 2 St. John Chrysostom “For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together” (Acts 4: 27). ”That anointing did not exalt the blessed and incorruptible Begotten Who abides in the nature of God, but it established the mystery of His body, and sanctified the manhood which He assumed.” 3 St. Hilary of Poitiers The name ‘Pilate’ is often preceeded by the title ‘Pontius’, which is a wrong translation, as his real name is ‘Pilate Pontus’. He is not from a city called Pontus or Pont, 1 Vol. 1 Hymn 5. 2Homilies on Acts. Hom. 11. 3 on the Trinity, 11.18. 220 to be referred to it. The theologians in the Council of Churches of the Middle East agreed to correct this mistake in translations. “To do whatever Your hand and Your purpose determined before to be done. Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word” (Acts 4: 28-29). The Church assembled at the time of the apostles did not pray to God to lift up affliction, and to destroy and bring down their enemies but asked Him to turn every affliction to strength to speak the word with boldness, for the sake of His heavenly kingdom. “Rage” (Acts 4: 25): Whereas the Christian faith presents: a reconciliation between men and God, through the blood of His only-begotten Son; a reconciliation between man and his brother, love even for his enemies; and an inner reconciliation between the soul and the flesh, through the work of the Holy Spirit of God, - The nations, on the other hand, are violently raged, for they cannot stand the divine light. The world uses every violent means to oppose the Church, who bears the nature of her Groom, who “will not cry out, nor raise His voice” (Isa 42: 2). “Plot” (Acts 4: 25): the human mind with all its energies has concentrated on one goal, which is to destroy the kingdom of light, and to reject the Crucified Messiah. “Vain things” (Acts 4: 25): The Greek word ‘Kena’ is exactly translated in Hebrew as ‘reeyq’, meaning (void). The nations became like an empty vessel that refused to get filled by the source of fulfillment – Our Lord and Savior Jesus Christ. This void also bears helplessness, as every opposition on their part ends up to nothing. They scatter their energies in opposing the Truth, to hear, together with Saul OF Tarsus, “It is hard for you to kick against the goads” (Acts 9: 5). By saying, “Look on their threats” (Acts 4: 29), they refer to God’s care pertaining the opposition of the wicked people against His children. It does not pass on easily; it preoccupies God’s mind. This reminds us of the righteous king Hezekiah’s prayer to God: “Incline Your ear, O Lord, and hear, Open Your eyes, O Lord, and see, and hear all the words of Sennachrib, who has sent to reproach the living God” (Isa. 37: 17), And of the words of the Psalmist: “But You have seen it, for You observe trouble and grief, to repay it by Your hand. The helpless commits himself to You” (Ps 10: 14). Someone may say that Christ has once said to His apostles, “Love Your enemies” (Luke 6: 27), How could they now cry out against them, without breaking that divine commandment? The answer is, “Should we rather, pray for them to get more bold and strong, to attack more violently those who glorify His works, to stop them from teaching, and to oppose the glory of Him, to whom we pray? Would not this be counted as foolishness? If the opposition is directed by someone against us personally, it would be counted instantaneously as glory to us, if we forgive him. We should indeed bear mutual love, following the role model of the saintly fathers, even if we are struck, insulted, and suffered every kind of violence. We should then not blame the apostles, who were more exalted above rage and hatred. This will bring glory to the saints, and pleasure to God. The prayer uttered by the saintly apostles was not without benefit, but was for the sake of the success of the divine message, and the weakening of the persecutors. The 221 apostles say, “Now Lord, look on their threats”, I.E. make their opposition against us vain, and grant Your servants to speak Your word with boldness” (Acts 4: 29).” 1 St. Cyril the Great “Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith.” 2 Martyr Cyprian “And observe, they do not say, "Crush them, cast them down;" but what? “Grant to Your servants that with all boldness, they may speak Your word” (Acts 4: 29). Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? How full of animosity? But not so these saints.” 3 St. John Chrysostom “by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus” (Acts 4: 30). Their prayer does not stop at seeking to be granted bold words to testify to the truth, but to be granted signs and wonders in the name of our Lord Jesus Christ. Yet they did not ask for this to keep their temporal life safe, or to gain any temporal dignity. Their prayer pertaining to the threats shows that they did not care for their temporal life or comfort, as they have put their life, delivered for the sake of testifying to the truth, But what preoccupied them is to be granted the wisdom and strength of the Spirit to speak with boldness the word of God, and to be supported by signs and wonders to the account of the Holy Jesus. They sought to be granted signs and wonders, when they saw how the people glorified the name of Jesus, how many came to believe in Him, and how one miracle could shock and mute the chiefs of the Sanhedrin. “And when they had prayed, the place where they were assembled together was shaken, and they were all filled with the Holy Spirit, and they spoke the word of God with boldness” (Acts 4: 31). In his commentary on the words of the Lord Christ (Luke 17: 6) concerning faith, St. Cyril the Great says that if the power of faith shakes what is steadfast we can say that no steadfast object would not be shaken by faith, when there is a need for its shaking. That is why the place was shaken, according to the Book of Acts4. Why was the place shaken? That was a proclamation of God’s presence, according to the words of the Psalm: “The earth shook, the heavens also dropped rain at the presence of God” (Ps. 68.8), And, “You will be punished by the Lord of hosts, with thunder and earthquake and great noise, With storm and tempest, and the flame of devouring fire” (Isa. 29.6). It is also a proclamation of God’s response to the prayer of the Church for the sake of ministry, and for the dwelling of the Holy Spirit, to grant the 1 Comm. On Luke, Sermon 119. 2De Exhortation Martyrum PL 4:664 ff. 3Homilies on Acts, Hom. 11. 4 Comm. On St. Luke, Hom. 113-116. 222 apostles supernatural powers. The place would shake, and the time would come to an end, where the Spirit of Truth dwells. By the dwelling of the eternal Spirit of Truth, the weakness of nature is revealed, and man would not be connected with time or place, but only with the eternal. How great and powerful is prayer! It opens men’s hearts to their Creator to get filled by His divine power that shakes the place, but keeps their hearts steadfast. It transforms the affliction, the bitterness, and the threats, into a powerful prayer to grant the possibilities of the Holy Spirit to the preaching and the testimony. Whoever understands the mystical saying of the blessed Paul, “For we do not wrestle against flesh and blood but against spiritual hosts of wickedness” (Eph. 6: 12) will also understand the parable said by the Lord that ended by His saying, “Men always ought to pray and not lose heart” (Luke 18: 1). St. Mark the Anchorite The goal of this renewed filling is uttering the words of God with boldness. 6- The LIFE OF FELLOWSHIP “Now the multitude of those who believed were of one heart and one soul, neither did anyone say that any of the things he possessed was his own, but they had all things in common” (Acts 4: 32). The Evangelist St. Luke presents a magnificent portrait of the features of the Church in the days of the apostles, in particular, the deep love, and the true unity, on the level of the Spirit and the heart, as well as on that of work. When they were filled with the Holy Spirit, it was not only the place where they assembled to pray that was shaken, but the whole world was shaken as well, in the sight of the apostles, who did not allow it to infiltrate to their hearts. As the precious pearl was apparent before their eyes, they did not have to force themselves to sell what they already had to acquire it. Thousands of various nationalities and different tongues assembled together in one temple to present one worship. Even those dwelling in Jerusalem were affiliated to different groups, sometimes with opposing thoughts. They used to feel strangers to one another. Then, all of them assembled as members in the one body of Christ, led by the one Holy Spirit, through the bonds of love. The Spirit granted them such love and unity, that nobody counted his possessions as his own, but every thing in his hands was for his brothers. Feeling of individual property in the life of believers ceased to exist; and Unity was realized in the heart and soul. What is wonderful is that this feeling was not realized through divine commands, ecclesiastical laws, or apostolic commandments, but was naturally realized through being filled by the Holy Spirit to become members in the holy body of Christ, who delivered Himself for others, and “made Himself of no reputation” for the sake of all. “For in the Church of Jerusalem, as it were burning brands were set on fire by the Holy Spirit, when they had all one soul, and one heart to God-ward. When Stephen was stoned, that pile suffered persecution: the brands were dispersed, and the world was set on fire.” 1 1 Sermons on N.T. Lessons, 66.6. 223 St. Augustine Being in such conformity, the Christians produce some kind of music, a harmonious sound that brings pleasure to God, thus realizing the Scripture that says, “They are of one heart and one soul” (Acts 4.32) 1. Fr. Caesarius, Bishop of Arles Now, tell me, did their love produce their poverty, or their poverty produced love? I believe that love produced poverty, then poverty forcibly drew the ropes of love2. St. John Chrysostom This love that is from God cannot be separated from the person of God, as God and love are one. And as love in its essence is inseparable from its source, it will not only possess the humans who can live each one by his own; but it will also transfer several hearts and souls into one heart and one soul. How foolish it is to say that this love which binds separate minds in an inseparable love could be separated from the human creatures who express it. That is why the apostle Paul says, “For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order, and the steadfastness of your faith in Christ” (Col 2: 5). In the Book of acts, it came that the multitude of believers had one heart and one soul, something that would not be realized except by the Spirit of faith and love3. Abbot Fulgentius, bishop of Ruspe “Therefore, “Oh, magnify the Lord with me, And let us exalt His name together” (Ps 34: 3). For one thing is necessary, that celestial Oneness, the Oneness in which the Father, and the Son, and Holy Spirit are One. See how the praise of Unity is commended to us. The whole Trinity is one God; because one thing is necessary. To this one thing nothing brings us, except being many we have one heart.” 4 St. Augustine “The whole Church, I say, was then such as now are those few who can be found with difficulty in coenobia. But when at the death of the Apostles the multitude of believers began to wax cold, and especially that multitude which had come to the faith of Christ from diverse foreign nations, from whom the Apostles out of consideration for the infancy of their faith and their ingrained heathen habits, required nothing more than that they should" abstain from things sacrificed to idols and from fornication, and from things strangled, and from blood," (Acts 15: 29). and so that liberty which was conceded to the Gentiles because of the weakness of their newly-born faith, had by degrees begun to mar the perfection of that Church which existed at Jerusalem, and the fervor of that early faith cooled down owing to the daily increasing number both of natives and foreigners, and not only those who had accepted the faith of Christ, but even those who were the leaders of the Church relaxed somewhat of that strictness. For some fancying that what they saw permitted to the Gentiles because of their weakness, was also allowable for themselves, thought that they would suffer no loss if 1 Sermon 163.3. 2Homilies on Acts. Hom. 11. 3 Fulgentius of Ruspe: Letter to Victor 9: 5-6. Abbot Fulgentius (467- 532 BC) delivered many sermons; and he was much affected by St. Augustine. 4 Sermons on N.T. Lessons, 53.4. 224 they followed the faith and confession of Christ keeping their property and possessions.” 1 Abbot Piamun “Then how can any seeds of discussion arise from him who serves not his own but his brother's will, and becomes a follower of his Lord and Master, who speaking in the character of man which He had taken, said, “For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6: 38). But how can he arouse any incitement to contention, who has determined to trust not so much to his own judgment as to his brother's decision, on his own intelligence and meaning, in accordance with his will either approving or disapproving his discoveries, and fulfilling in the humility of a pious heart these words from the Gospel: “By this all will know that you are My disciples, if you have love of one another” (John 13: 35)? For by this, as by a special mark, Christ willed that the flock of His sheep should be known in this world, and be separated from all others by this stamp, so to speak. But on what grounds will he endure either to admit the rancor of vexation in himself or for it to remain in another, if his firm decision is that there cannot be any good ground for anger, as it is dangerous and wrong, and that when his broker is angry with him he cannot pray, in just the same way as when he himself is angry with his brother, as he ever keeps in an humble heart these words of our Lord and Savior: “If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift” (matt. 5: 23, 24). 2” Abbot Joseph St. Ambrose believes that the basis of unity within the holy congregation is the unity of the individual, and the harmony between his constituents, through the work of the Holy Spirit, so that his soul becomes like an “Only dove” (Songs 6: 9), and enjoys the inner peace between his soul and his body, for the two to become one (Eph2: 14). Thus, he would become like Him who says, “that they may be one, just as we are one, I in them, and You in Me, that they may be made perfect in one (unity)” (John 17, 22, 23). Such a soul is an “only dove”, true and spiritual, that is not troubled by the lusts of the flesh, even though “outside were conflicts, and inside were fears” (2 Cor 7: 5) 3. “And the Lord has bidden us with His own voice, saying, “This is My commandment, that you love one another as I have loved you” (John 15: 12), and again, “If two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven” (matt 18: 19). But if two of one mind can do so much, what might be effected if the unanimity prevailed among all?” 4 Martyr Cyprian The Martyr Cyprian believes that God gives gifts to every one of us, and we, as children of God, walking by the heavenly law, follow His lead, and share what we possess with all5. 1 St. John Cassian: Conferences, 18.5. 2 St. John Cassian: Conferences, 16.6. 3 Cf. Isaac, or the Soul, 7.59. 4 Epistles, 7.3. 5 Cf. Treatise 8 on Works and Alms, 2.5. 225 Presenting a magnificent description of the monastic life of fellowship (cenobitic monasticism) in the Egyptian desert, St. John Cassian demonstrates the importance of the fellowship according to the model of the early Church, as it came in the Book of Acts. And he adds to it that some people have got out of the cities, to lead an amazing anchorite life, preoccupying themselves with studying the holy books, praying, and doing manual works, day and night with a burning zeal, to the extent that they often forgot all about food, for two or three days, only to be reminded of it by the bangs of hunger1. “And with great power the apostles gave witness to the resurrection of the Lord Jesus, and great grace was upon them all” (Acts 4: 33). The other feature of the Church was that the apostles enjoyed a great power, which is the ability of their listeners to receive their words. They could speak as though with authority, having carried the Grantor of authority in them, who granted them a great grace in the sight of those whom they encounter. Even their opponents could feel the grace of God, and the shining of His divine light on their life. Everyone saw that in their depths. They bore the reflection of the splendor of God’s glory and beauty, He, who is “more beautiful than humans”. The apostles came out of the temptation of the prison and the threats, with a doubled power. The Church having offered a fervent prayer with one soul, all were filled with the Holy Spirit; all got a great power to testify; and all enjoyed a great divine grace. Here, the Evangelist St. Luke was almost showing the inability of the language to describe the condition of the early Church that bore the power of God, and enjoyed His grace, to set forth on the road of testifying to the resurrection of the Lord from the dead, with a great strength and success, together with a persistent growth of the kingdom of God. “I give you the authority to tread on serpents and scorpions”. This is not a promise of a mere man, who cannot grant others such a glorified and amazing authority, “to tread upon all the power of the enemy”. This is rather the work of God alone, the One higher above all, and crowned by exalted dignities. He does not leave the disciples with any excuse to surrender to cowardice, but He rather asks of them to be strong in heart and of courage, for such should be the ministers of the divine word, not cowards, or overcome by slothfulness, but to “preach with great power”, as stated by the Holy Book (Acts 4: 33) 2. St. Cyril the Great “Nor was there one among them who lacked, for all who were possessors of lands or houses, sold them, and brought the proceeds of the things that were sold” (Acts 4: 34). After speaking of the features of love, church unity, testifying with the spirit of power, and revealing the splendor of Christ who dwells in them, the Evangelist moved on to two practical features that are rather double-faced one: Generosity in giving, especially to the needy, and being dead to the world and to all its riches and dignities. “Their feeling was just as if they were under the paternal roof, all for awhile sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it 1De institutis caeoborum, 2.5. 2 Comm. On St. Luke, Hom. 64. 226 with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property.” 1 St. John Chrysostom Those who, by faith, acquired inside them Him who makes every thing new, receiving from Him a new message of the gospel, become above the riches and love of wealth. Their minds become stronger, to disregard the temporal things, but thirst for the eternal. They treasure the poverty by choice, and have become fond of the love of the brothers. And as it is mentioned in the Book of Acts, many of the owners of land and houses sold them, laid the money at the apostles’ feet, and they distributed to each as anyone had need2. St. Cyril the Great St. John Chrysostom portrays that magnificent heavenly scene, here on earth, believing that the 3000 who first believe, together with the 5000 who followed their lead, all of them did the same thing in an exalted way, No one of them complained of poverty. What glory can there be, more than what those people had? 3 Indeed, love and unity make out of the Church a glorified heaven, as the true practical fellowship originating from love is a testimony to the exalted grace of God. “Have you not heard the Apostles say, that they who first received the word sold both "houses and lands" (Acts 4. 34), that they might support the brethren? But you plunder both houses and lands, that you may adorn a horse or wood-work, or skins, or walls, or a pavement. And what is worse is, that it is not men only, but women too are afflicted with this madness, and urge their husbands to this empty sort of pains, by forcing them to lay out their money upon anything rather than the necessary things.”4 St. John Chrysostom “And laid them at the apostles’ feet, and they distributed to each as anyone had need” (Acts 4: 35). The church came out of the affliction, not to suffer material troubles, but to magnificently practice the fraternal love, and to reveal that money in the Church of the New Testament was not deposited in a special treasury, or in bank accounts, but was laid at the apostles’ feet. What all the economical and social systems of the world have failed to realize, to fulfill the needs of the poor and the needy, had been naturally realized, when the congregation enjoyed the filling by the Holy Spirit; and the wealth were laid at the apostles’ feet, for everyone to take his need, with a spirit of honesty and submission. It was a symbolic act indicating that it is fitting for people to tread with their feet on greed, As God yearns to grant to the souls of His believers what is greater than material riches. In the Proverbs, it is written: “The ransom of a man’s life is his riches” (Prov 13: 8 LXX). 1Homilies on Acts. Hom. 11. 2 Comm. On St. Luke. Hom. 123. 3 Cf. Homilies on Acts. Hom. 11. 4Homilies on Romans. Hom. 11. 227 St. Jerome “Moreover also Solomon, established in the Holy Spirit, testifies and teaches what is the priestly authority and power, saying, “Fear God with all your soul, and pay respect to His priests” (Wis 7: 29, 31). Moreover, our Lord Jesus Christ Himself, our King, and Judge, and God, even to the very day of His passion observed the honor to priests and high priests, although they observed neither the fear of God nor the acknowledgment of Christ. For when He had cleansed the leper, He said to him, “Show yourself to the priest, and offer the gift that Moses commanded” (Matt 8: 4). With that humility which taught us also to he humble, He still called him a priest whom He knew to be sacrilegious”1 . Martyr Cyprian “And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, having land, sold it, and brought the money and laid it at the apostles’ feet” (Acts 4: 36-37). There is no doubt that hundreds and even thousands of persons sold their possessions, and laid the money at the apostles’ feet, So why did the book pay so much attention to what Barnabas, of the tribe of Levi, did? 1- Being a Levite, he had no right to buy land in Israel, So that land must have been in Cyprus, as he was Cyprian by nationality. 2- It seems that it was a large piece of land that was sold for a great price, to become a living example of him, who was set free of every love for possessing. 1 Epistles, 64:2. 228 AN INSPIRATION FROM THE BOOK OF ACTS 4 GLORIFIED PASSIONS The forces of darkness plotted against You. They condemned You to death, but they could not prevent Your resurrection. The same forces plotted against Your apostles, And will keep plotting against Your Church along the generations. They put the two apostles in custody. Yet thousands of people believed in You. With every affliction, Your Church grows. And with every persecution of Your people, the power of Your holy name becomes more apparent. The Sanhedrin that condemned You to death, Threatened to murder Your apostles. Peter who was once afraid of a maidservant, Judged the members of the great Sanhedrin. He accused them of opposing God, as they crucified Jesus, but God the Father raised Him from the dead. He accused them of ignorance, since they rejected the Cornerstone. He accused them of failure because there is no salvation except by Jesus. He accused them of lack of wisdom when they sought obedience to themselves more than to God. Amidst sufferings, you were glorified in your church. Many signs and miracles took place; And her strong prayers shook the place. In the midst of sufferings, Your Church became a steadfast heaven. And the believers were transformed as though into angels. All became with one heart and one soul. What a heavenly feature! All turned into witnesses to Your resurrection. Death has no more authority or power. The world has no more authority over them, nor do the material things have attraction. They shared everything among themselves. They brought their riches at the feet of Your apostles, as there was no more any other place for them. They presented their wealth as a trust that they have received from You. And joyfully, they presented them for the sake of all.
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