Acts 5:28

Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, “What shall we do to these men?” Seest thou those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. …

Let not then any one account His injunctions impracticable. For He beyond all others knows the nature of things; He knows that fierceness is not quenched by fierceness, but by gentleness. And if in men’s actual deeds too thou wouldest see this result, read the book of the Acts of the Apostles, and thou wilt see how often, when the people of the Jews had risen up against them and were sharpening their teeth, these men, imitating the dove, and answering with suitable meekness, did away with their wrath, quenched their madness, broke their impetuosity. As when they said, “Did not we straitly command you, that ye should not speak in this name?”although able to work any number of miracles, they neither said nor did anything harsh, but answered for themselves with all meekness, saying, “Whether it be right to hearken unto you more than unto God, judge ye.”

For what did it harm them, though they were so great a multitude? Did they not spend all their rage? did they not turn the distress upon themselves? Of all mankind were ever any so possessed with both rage and terror, as those became possessed? Were they not in an agony, and were dismayed, and trembled? For hear what they say, “Do ye wish to bring this man’s blood upon us?” ( Acts v. 28 .) Did they (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight against ridicule and wrath and mockery? for in their case the contraries met: some laughed at them, others punished them; were they not made a mark for the wrathful passions, and for the merriment, of whole cities? exposed to factions and conspiracies: to fire, and sword, and wild beasts? Did not war beset them from every quarter, in ten thousand forms? And w …

“And as they spake unto the people, etc. Being grieved that they taught the people, and preached through Jesus the resurrection of the dead.” (Recapitulation, v. 1, 2 .) So then at first they did all for the sake of man’s opinion (or glory): but now another motive was added: that they should not be thought guilty of murder, as they said subsequently, “Do ye wish to bring this man’s blood on us?” ( ch. v. 28 .) O the folly! Persuaded that He was risen, and having received this proof of it, they expected that He Whom death could not hold, could be cast into the shade by their machinations! What can match the folly of this! Such is the nature of wickedness: it has no eyes for anything, but on all occasions it is thrown into perturbation. …

“ Having risen up,” that is, being roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles:” they now assault them more vigorously: “and put them in the common prison;” but did not forthwith bring them to trial, because they expected them again to be softened down. “But the Angel of the Lord opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life.” “And when they heard that, they entered into the temple early in the morning, and taught.” ( v. 19-21 .) This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. …

But it is necessary now to look over again what we have read. “But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. Brought them forth.” (Recapitulation, v. 19, 20 .) He did not bring them away to benefit themselves thereby, but, “Stand,” he says, “and speak in the temple to the people.” But if the guards had put them out, as those thought, they would have fled, that is, supposing they had been induced to come out: and if those had put them forth, they would not have stood in the temple, but would have absconded. No one is so void of sense, as not at once to see this. “Did we not straitly charge you?” ( v. …

He sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? “He purposed,” it says, “in the Spirit,” showing that all (that he did) was done not of his own power. Now he prophesies, saying, “I must also see Rome:” perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy. At this point, I suppose, it was that he wrote his Epistle to the Corinthians from Ephesus, saying, “I would not have you ignorant of the trouble which came to us in Asia.” ( 2 Cor. i. …

For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; whilst of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that whilst the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, “Take ye Him away, and crucify Him, for I find no fault in Him” ( John xix. 6 .), and withstanding them in a thousand ways. And again the Jews said unto Him, “If Thou art the Son of God, come down from the Cross.” ( Matt. xxvii. …