Murmuring of Hellenists against Hebrews. 193 VI. happen, as taking place in immediate succession. But by ACTS Hellenists I suppose he means those who spoke Greek: [against 1-7. the Hebrews], for they did not use the Greek language. Behold another trial! observe how from within and from without there are warrings, from the very first! Then, it says, the twelve called v. 2. the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Well said: for the needful must give precedence to the more needful. But see, how straightway they both take thought for these (inferior matters), and yet do not neglect the preaching. [Because their widows were overlooked:] for those (the Hebrews) were treated as 'the persons of' αἰδεσιμώτεροι greater consequence. Wherefore, brethren, look ye out v. 3-5. among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost-so were the others also full of faith; not to have the same things happening as in the case of Judas, as in the case of Ananias and Sapphira-and Philip, v. 5-7. and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. e [But let us look over again what has been spoken. Ve men Recapi οὔτε γὰρ ἑλληνιστὶ διελέγοντο. So A. B. C. N. but Cat. οὗτοι, and E. D. F. add Ἑβραῖοι ὄντες. "For these used the Greek language, being Hebrews." There is no need to adopt this reading: the comment seems to belong to the words, against the Hebrews: viz "they murmured against them, seeing they were overlooked, &c. for neither could these Hebrews converse with them in the Greek language." ὁ ἄρα (Cat. ὅρα) καὶ ἐκεῖνοι πλήρεις πίστεως ἦσαν (E. D. F. add οὓς καὶ ἐξελέξαντο)· ἵνα μὴ τὰ αὐτὰ κ. τ. λ. • Omitted in the old text: supplied tulation. ν. 35. 194 Gamaliel's wisdom, and unanswerable argument. HOMIL. of Israel take heed to yourselves.] See here, I pray you, XIV. how mildly Gamaliel reasons, and how he says but a few words 16. v. 38. to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws ν. 36. out a hint himself, saying, For before these days: meaning, not many days before. Now had he at once said, "Let these men go," both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force. And he mentions Mat. 18, not one instance, but a second also: for, saith the Scripture, in the mouth of two witnesses: and yet he had it in his power to mention even three. Refrain from these men. See how mild his manner is, and his speech not long, but concise, and his mention even of those (impostors) how free from passion: And all, as many as obeyed him, were scattered. And' for all this, he does not blaspheme Christ. They heard him, all these unbelievers, heard him, these Jews. For if this counsel or this work be of men, it will come to nought.] Well then, since it did not come to nought, it is not of men. [But if it be of God, ye cannot overthrow it.] Once more he checks them by the impossibility and the inexpediency of the thing, saying, Lest haply ye be found even to fight against God. And he does not say, If Christ be God; but the ν. 39. work (itself) declares (this). IHe does not pronounce upon it, either that it is of men, or that it is of God, but he leaves v. 40. the proof to the future. They were persuaded [by him]. Then why, it may be asked, do ye scourge them? Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done: and then the suavity of his The enemies, though convinced, still threaten. Edd. from E. "Saying this, he speaks nothing blasphemous against Christ, but what he most wishes, he effects. If, says he, it be of men, it will come to nought. Here he seems to me to put it to them by way of syllogism, and to say: Consequently, since it has not come to nought, it is not of man. Lest haply ye be found even to fight against God. This he said to check them, &c."-Below, ἀλλὰ τὸ ἔργον τοῦτο δηλοῖ, might be rendered, but he is declaring this work' (viz. " if this work be of men, &c."): the modern text, τὸ γὰρ ἔργον τοῦτο ἐδήλου. 195 discourse and the justness of what was said, helped to ACTS persuade them. In fact, this man all but preached the 35-42. Gospel. Ye were persuaded,' one may say, 'that ye had not strength to overthrow it. Wherefore did ye not believe? Such is the witness borne even by enemies. There it is four hundred, there, four thousand: and here the first movers were twelve. Let not the number which ch.2,41; added itself affright you. He might also have mentioned 4, 4. another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: [Lest haply, etc.] And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, Refrain. But they once more threaten, knowing indeed that they avail nothing, but doing after their manner. Such is the nature of wickedness: it attempts even impossibilities. [And after this man rose up Judas, etc.] These things Josephus relates Ant. xx. in detail. But what a great thing it was that he ventured to xviii. 1. affirm: that it was of God, when in the sequel it received B. J. ii. its proof from the events! Great boldness of speech, great freedom from all respect of persons! And he does not say, 'But if ye do not overthrow it, it is of God; but, 'If it be of God, it will not be overthrown.' [And to him they v. 40. agreed.] They reverenced the high character of the man. And they departed from the presence of the council, rejoicing v. 41. that they were counted worthy to suffer shame for the name VI. E. F. D. and Edd. (except Savile) add, μᾶλλον δὲ μονονουχὶ τοιαῦτα δικαιολογούμενος πρὸς αὐτοὺς ἀποτείνεται. "Or rather he all but with just remonstrance thus expostulates with them: Ye were persuaded, &c."Below, Ἐκεῖ τετρακόσιοι, ἐκεῖ τετρακισχίλιοι· καὶ ὧδε κ. τ. λ. But the mention of the four thousand, here referred to the second instance (Judas of Galilee), is in fact derived from the case of the Egyptian, ch. 21, 38. being the third instance which "he might h E. and Edd. omit the following 8.ib.5.2. 8.1. 196 Christian alms-giving, a Ministry. HOMIL. of Christ. What miracles so wonderful as this? Nowhere XIV. is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these shewed forth the power of God. He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preachν. 42. ing the word. But in the temple, it says, and in every house, they ceased not to teach and preach Jesus Christ. ch. 6, 1. And in those days-when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying-also, it says, there arose a murmuring. And this comes of the multitude: for it is v. 1-7. impossible to have strict order in a multitude. [There arose a murmuring, etc. to,] And a great company of the priests were obedient to the faith. There arose a murmuring against the Hebrews for that description of people seemed to be more honourable because their widows were neglected in the daily ministration. So then there was a daily ministration for the widows. And observe how he calls it a διακονία, ministration, and not directly alms: extolling by this at once the doers, and those to whom it was done. [Were neglected.] This did not arise from malice, but perhaps from the carelessness of the multitude. And therefore he brought it forward openly, for this was no small evil. Observe, how even in the beginning the evils came not only from without, but also from within. For you must not look to this only, that it was set to rights, but observe that it was a great evil that it existed. Then the twelve, etc.] Do you observe v. 2. Standing here by itself, this last by the comment, Ἐκεῖνο γὰρ τὸ γένος v. 7: Τοῦτο αἰνιττομένου ἐστὶ καὶ δεικ- Edd. * Ὁρᾶς τὰ ἔξω διαδεχόμενα τὰ ἔσω; E. omits this, and so Edd. The antithesis here seems to be, not, as before, of evils from without and from within the Church; but, of the concerns of the body and of the soul. The people elect: the Apostles ordain. 197 VI. how outward concerns succeed to inward? They do not ACTS act at their own discretion, but plead for themselves to the 1-6. congregation. So ought it to be done now. It is not reason, says he, that we should leave the word of God, and serve tables. First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first shew the necessity of the thing, that one was deficient, and there must needs be twelve. And so here they shewed the necessity: and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! they leave the [3.] decision to them: those who pleased all, those who of all were honestly reputed, them they present: 'not now twelve, but seven, full of the Spirit and of wisdom : well reported of for v. 3. their conversation. Now when Matthias was to be presented, it was said, Therefore must one of these men which have ch.1,21. companied with us all the time: but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favour: just as God also leaves it to Moses to choose as elders those whom Numb. he knew. [And of wisdom.] For indeed there needs much 11, 16. wisdom in such ministrations. For think not, because he hath not the word committed unto him, that such an one has no need of wisdom: he does need it, and much too. But v. 4. we, saith he, will give ourselves continually to prayer, and to the ministry of the word. Again they plead for themselves, beginning and ending with this, Will give ourselves continually, he saith. For so it behoved, not just to do the mere acts, or in any chance way, but to be continually doing them. And the saying, we are told, pleased the whole v. 5. 6. E. D. F. Morel. Ben. omit this sentence, and go on with, "Now when Matthias, &c." Savile: And a very good decision this is. And they present seven, not now twelve, full, &c." |