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 strictly charge you?” Well, if they undertook to obey you, you do well to call them to account: but if even at the very time they told you they would not obey, what account have you to call them to, what defence is there for them to make? “And behold you have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.” Mark the inconsistency of the accusations and the exceeding folly. They want to make it appear now, that the dispositions of the Jews are sanguinary, as if they were doing these things not for the truth's sake, but in the wish to be revenged. And for this reason too the Apostles do not answer them with defiance (θρασέως): for they were teachers. And yet where is the man, who, with a whole city to back him, and endowed with so great grace, would not have spoken and uttered something big? But not so did these: for they were not angered; no, they pitied these men, and wept over them, and marked in what way they might free them from their error and wrath. And they no longer say to them, “Judge ye:” but they simply affirm, saying, “Whom God raised up, Him do we preach: it is by the will of God that these things are done.” They said not, Did not we tell you even then, that “we cannot but speak the things which we have seen and heard?” for they are not contentious for glory; but they repeat again the same story—the Cross, the Resurrection. And they tell not, wherefore He was crucified— that it was for our sakes: but they hint at this indeed, but not openly as yet, wishing to terrify them awhile. And yet what sort of rhetoric is here? None at all, but everywhere it is still the Passion, and the Resurrection and the Ascension, and the end wherefore: “The God of our fathers raised up Jesus,” etc. (v. 30, 31.) And yet what improbable assertions are these! Very improbable, no doubt; but for all that, not rulers, not people, had a word to say against them: but those had their mouths stopped, and these received the teaching. “And we,” says he, “are witnesses of these things.” Of what things? Of His having promised forgiveness and repentance: for the Resurrection indeed was acknowledged, now. But that He gives forgiveness, both we are witnesses, and “so is the Holy Ghost,” Who would not have come down, unless sins had been first remitted: so that this is an indisputable proof. “When they heard that, they were cut” (to the heart), “and took counsel to slay them.” Do you hear of the forgiveness of sins, O wretched man, and that God does not demand punishment, and do you wish to slay them? What wickedness was this! And yet, either they ought to have convicted them of lying, or if they could not do that, to have believed: but if they did not choose to believe, yet they ought not to slay them. For what was there deserving of death? Such was their intoxication, they did not even see what had taken place. Observe, how everywhere the Apostles, when they have made mention of the crime, add the mention of forgiveness; showing, that while what had been done was worthy of death, that which was given was proffered to them as to benefactors! In what other way could any one have persuaded them?
“Then stood up the high-priest,” etc. As men in high repute, these (the Apostles) were about to take their place near to the Prophets. The Sadducees were they that were most sore on the subject of the Resurrection. But perchance some one will say: Why, what man, endowed with such gifts as the Apostles were, would not have been great? But consider, I pray you, how, before that they were endowed with the grace, “they were continuing steadfastly with one accord in prayer”, and depending on the aid from above. And do you, my beloved, hope for the kingdom of heaven, yet endurest naught? And have you received the Spirit, yet sufferest not such things, nor encounterest perils? But they, before they had breathing-time from their former dangers, were again led into others. And even this too, that there is no arrogance, no conceit, how great a good it is! To converse with mildness, what a gain it is! For not all that they did was the immediate work of grace, but there are many marks of their own zeal as well. That the gifts of grace shine forth in them, this was from their own diligence. See, for instance, from the very beginning, how careful Peter is; how sober and vigilant: how they that believed cast away their riches, had no private property, continued in prayer, showed that they were of one mind, passed their time in fastings. What grace, I ask (alone), did all this? Therefore it is that He brings the evidence home to them through their own officers. Just as in the case of Christ, it was their officers who said, “Never man spoke as this Man speaks.” These (proofs) are more apt to be believed than the Resurrection.— Observe also the moderation shown by (the rulers) themselves, and how they give way. “The high-priest asked them, saying,” etc.: here he reasons with them, forsooth, in a moderate tone; for he was frightened: indeed to hinder was what he desired rather than to kill, since that he cannot do: and with the view to rouse them all, and show them the extreme danger they are in, “And intend,” says he (to the Apostles), “to bring this man's blood upon us.” Do you still take Him to be but man? He wants to make it appear that the injunction was necessary for their own safety. But mark what (Peter) says: “Him has God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Here he forbears to mention the Gentiles, not to give them a handle against him. “And they desired,” it says, “to slay them.” See again these in perplexity, these in pain: but those in quiet and cheerfulness and delight. It is not merely, They were grieved, but “They were cut” (to the heart). Truly this makes good that proverb, “Evil do, evil fare:” as we may see in this case. Here were these men in bonds, set at the bar of judgment, and the men that sit in judgment upon them were in distress and helpless perplexity. For as he who strikes a blow upon the adamant, gets the shock of the blow himself, so it was with these men. But they saw that not only was their boldness of speech not stopped, but rather their preaching increased the more, and that they discoursed without a thought of fear, and afforded them no handles against them.
Source: Homilies on Acts (New Advent)