“And it came to pass on the morrow, that their rulers, and elders, and scribes were gathered together at Jerusalem.” Again in Jerusalem: and there it is that men's blood is poured out; no reverence for their city either; “And Annas, and Caiaphas,” etc. “And Annas,” it says, “and Caiaphas.” His maid-servant it was that questioned Peter, and he could not bear it: in his house it was that Peter denied, when Another was in bonds there: but now, when he has come into the midst of them all, see how he speaks! “By what name have ye done this?” Why do you not speak it, what it is, but keepest that out of sight? “By what name have ye done this?” And yet he affirmed, It was not we that did it. “You rulers of the people,” etc. Observe his wisdom: he does not say outright, “In the Name of Jesus we did it,” but how? “In His Name this man”— He does not say, “was made whole by us;” but— “does stand here before you whole.” And again, “If we be examined concerning the good deed done to the impotent man.” He hits them hard, that they are always making a crime of such acts, finding fault with works of beneficence done to men: and he reminds them of their former doings, that they run to do murder, and not only so, but make a crime of doing good deeds. Do you observe too (in point of rhetoric) with what dignity they express themselves? Even in the use of words they were becoming expert by practice, and henceforth they were not to be beaten down. “Be it known unto you all,” etc. Whereby he shows them that they rather do, in spite of themselves, preach Christ; themselves extol the doctrine, by their examining and questioning. O exceeding boldness— “Whom you crucified! Whom God raised up”— this is bolder still! Think not that we hide what there is to be ashamed of. He says this all but tauntingly: and not merely says it, but dwells upon the matter. “This,” says he, “is the Stone which was set at naught by you builders;” and then he goes on to teach them, saying in addition, “Which is made the head of the corner”; that is to say, that the Stone is indeed approved! Great was the boldness they now had, in consequence of the miracle. And when there was need to teach, observe how they speak and allege many prophecies; but when the point was to use boldness of speech, then they only speak peremptorily. Thus “Neither,” says he, “is there any other name under heaven given among men whereby we must be saved.” It is manifest to all, he says, because not to us alone was that Name given; he cites even themselves as witnesses. For, since they asked, “In what name did ye it?” “In Christ's,” says he: there is none other name. How is it that you ask? On all hands this is palpable. “For there exists not another name under heaven, whereby we must be saved.” This is the language of a soul which has renounced (κατεγνωκυίας) this present life. His exceeding out-spokenness proves here, that when he speaks in lowly terms of Christ, he does it not of fear, but of wise forbearance (συγκαταβαίνων): but now that it was the fitting time, he speaks not in lowly terms: by this very thing intending to strike dismay into them. Behold another miracle not less than the former. “And beholding the boldness of Peter and John,” etc. “And they took knowledge of them that they had been with Jesus.” Not without a meaning has the Evangelist set down this passage; but in saying, “they recognized them that they had been with Jesus,” he means, in His Passion: for only these were [with Him] at that time, and then indeed they had seen them humble, dejected: and this it was that most surprised them: the greatness of the change. For in fact Annas and Caiaphas with their company were there, and these then also had stood by Him, and their boldness now amazed them. “And beholding the boldness.” For not only their words; their very bearing showed it; that they should stand there so intrepidly to be tried in a cause like this, and with uttermost peril impending over them! Not only by their words, but by their gesture also, and their look and voice, and, in short, by everything about them, they manifested the boldness with which they confronted the people. From the things they uttered, they marvelled, perhaps: “that they were unlearned and common men:” for one may be unlearned, yet not a common or private man, and a common man, yet not unlearned. “Having perceived,” it says. Whence? From what they said? Peter does not draw out long speeches, but then by his very manner and method (τἥς ἀπαγγελίας καὶ τἥς συνθήκης) he declares his confidence. “And they recognized them that they had been with Jesus.” Which circumstance made them believe that it was from Him they had learned these things, and that they did all in the character of His disciples. But not less than the voice of these, the miracle uttered a voice of its own: and that sign itself stopped their mouths. [“And beholding the man,” etc.] So that they would have been peremptory (ἐ πέσκηψαν) with them, if the man had not been with them. “We cannot deny it.” So that they would have denied it, if the thing had not been so: if the testimony had not been that of the people in general. “But that it spread no further among the people.” And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. “Let us strictly threaten them.” What do you say? Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. You slew the Master, and did not stop it: and now, if you threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall you prevail? “And they called them, and commanded them,” etc. (v. 18, 19.) It had been much better for them to let them go. “And Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.” When the terror was abated (for that command was tantamount to their being dismissed), then also the Apostles speak more mildly: so far were they from mere bravery: “Whether it be right,” says he: and “We cannot [but speak]. Whether it be right in the sight of God to obey you rather than God.” Here [by “God”] they mean Christ, for he it was that commanded them. And once more they confirm the fact of His Resurrection. “For we cannot but speak the things we have seen and heard:” so that we are witnesses who have a right to be believed. “So when they had further threatened them.” Again they threatened in vain. “They let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.” So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. “For My strength,” it is said, “is made perfect in weakness.”
Already these as martyrs have borne testimony: set in the battle against all, they said, “We cannot but speak the things we have seen and heard.” If the things we speak be false, reprehend them; if true, why do you hinder? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence. For who, I would ask, were the frightened? Those who said, “That it spread no further among people,” or these who said, “we cannot but speak the things we have seen and heard?” And these had a delight, a freedom of speech, a joy surpassing all; those a 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?
Source: Homilies on Acts (New Advent)