(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
ST. JOHN CHRYSOSTOM
COMMENTARY ON THE ACTS OF THE APOSTLES:
HOMILIES 1-10
[Translated by Rev. J. Walker, M.A., of Brasenose College, Rev. J.
Sheppard, M.A., of Oriel College, Oxford, and Rev. H. Browne, M.A., of
Corpus Christi College, Cambridge; revised by George B. Stevens, Ph.D.,
D.D., Professor in Yale University.]
HOMILY I: ACTS I. 1, 2.
"The former treatise have I made, O Theophilus, concerning all things which
Jesus began both to do and to teach, until the day on which, having given
charge to the Apostles, whom He had chosen, by the Holy Spirit, He was
taken up."
To many persons this Book is so little known, both it and its author,
that they are not even aware that there is such a book in existence.(2) For
this reason especially I have taken this narrative for my subject, that I
may draw to it such as do not know it, and not let such a treasure as this
remain hidden out of sight. For indeed it may profit us no less than even
the Gospels; so replete is it with Christian wisdom and sound doctrine,
especially in what is said concerning the Holy Ghost. Then let us not
hastily pass by it, but examine it closely. Thus, the predictions which in
the Gospels Christ utters, here we may see these actually come to pass; and
note in the very facts the bright evidence of Truth which shines in them,
and the mighty change which is taking place in the disciples now that the
Spirit has come upon them. For example, they heard Christ say, "Who-so
believeth on Me, the works that I do shall he do also, and greater works
than these shall hero "(John xiv. 12): and again, when He foretold to the
disciples, that they should be brought before rulers and kings, and in
their synagogues they should scourge them, and that they should suffer
grievous things, and overcome all (Matt. x. 18): and that the Gospel should
be preached in all the world (Ib. xxiv. 14): now all this, how it came to
pass exactly as it was said, may be seen in this Book, and more besides,
which He told them while yet with them. Here again you will see the
Apostles themselves, speeding their way as on wings over land and sea; and
those same men, once so timorous and void of understanding, on the sudden
become quite other than they were; men despising wealth, and raised above
glory and passion and concupiscence, and in short all such affections:
moreover, what unanimity there is among them now; nowhere any envying as
there was before, nor any of the old hankering after the preeminence, but
all virtue brought in them to its last finish, and shining through all,
with surpassing lustre, that charity, concerning which the Lord had given
so many charges saying, "In this shall all men know that ye are My
disciples, if ye love one another." (John xiii. 35.) And then, besides,
there are doctrines to be found here, which we could not have known so
surely as we now do, if this Book had not existed, but the very crowning
point of our salvation would be hidden, alike for practice of life and for
doctrine.
The greater part, however, of this work is occupied with the acts of
Paul, who "laboured more abundantly than they all." (1. Cor. xv. 10.) And
the reason is, that the author of this Book, that is, the blessed Luke, was
his companion: a man, whose high qualities, sufficiently visible in many
other instances, are especially shown in his firm adherence to his Teacher,
whom he constantly followed.(*) Thus at a time when all had forsaken him,
one gone into Galatia, another into Dalmatia, hear what he says of this
disciple: "Only Luke is with me." (2 Tim. iv. 10.) And giving the
Corinthians a charge concerning him, he Says, "Whose praise is in the
Gospel throughout all the Churches." (2 Cor. viii. 18.) Again, when he
says, "He was seen of Cephas, then of the twelve," and, "according to the
Gospel which ye received" (1 Cor. xv. 5, 1), he means the Gospel of this
Luke.(t) So that there can be no mistake in attributing this work to him:
and when I say, to him, I mean, to Christ.(3) And why then did he not
relate every thing, seeing he was with Paul to the end? We may answer, that
what is here written, was sufficient for those who would attend, and that
the sacred writers ever addressed themselves to the matter of immediate
importance, whatever it might be at the time it was no object with them to
be writers of books: in fact, there are many things which they have
delivered by unwritten tradition. Now while all that is contained in this
Book is worthy of admiration, so is especially the way the Apostles have of
coming down to the wants of their hearers: a condescension suggested by the
Spirit who has so ordered it, that the subject on which they chiefly dwell
is that which pertains to Christ as man. For so it is, that while they
discourse so much about Christ, they have spoken but little concerning His
Godhead; it was mostly of the Manhood that they discoursed, and of the
Passion, and the Resurrection, and the Ascension. For the thing required in
the first instance was this, that it should be believed that He was risen,
and ascended into heaven. As then the point on which Christ himself most.
insisted was, to have it known that He was come from the Father, so is it
this writer's principal object to declare, that Christ was risen from the
dead, and was received up into Heaven, and that He went to God, and came
from God. For, if the fact of His coming from God were not first believed,
much more, with the Resurrection and Ascension added thereto, would the
Jews have found the entire doctrine incredible. Wherefore gently and by
degrees he leads them on to higher truths. Nay, at Athens Paul even calls
Him man simply, without saying more (Acts xvii. 31). For if, when Christ
Himself spoke of His equality with the Father, they often attempted to
stone Him, and called Him a blasphemer for this reason, it was little to be
expected that they would receive this doctrine from the fishermen, and that
too, with the Cross coming before it.
But why speak of the Jews, seeing that even the disciples often upon
hearing the more sublime doctrines were troubled and offended? Therefore
also He told them, "I have many things to say unto you, but ye cannot bear
them now." (John xvi. 12.) If those could not, who had been so long time
with Him, and had been admitted to so many secrets, and had seen so many
wonders, how was it to be expected that men, but newly dragged away from
altars, and idols, and sacrifices, and cats, and crocodiles (for such did
the Gentiles worship), and from the rest of their evil ways, should all at
once receive the more sublime matters of doctrine? And how in particular
should Jews, hearing as they did every day of their lives, and having it
ever sounded in their ears, "The Lord thy God is one Lord, and beside Him
is none other" (Deut. vi. 4): who also had seen Him hanging nailed on the
Cross, nay, had themselves crucified and buried Him, and not seen Him even
risen: when they were told that this same person was God and equal with the
Father, how should they, of all men, be otherwise than shocked and
revolted? Therefore it is that gently and little by little they carry them
on, with much consideration and forbearance letting themselves down to
their low attainments, themselves the While enjoying in more plentiful
measure the grace of the Spirit, and doing greater works in Christ's name
than Christ Himself did, that they may at once raise them up from their
grovelling apprehensions, and confirm the saying, that Christ was raised
from the dead. For this, in fact, is just what this Book is: a
Demonstration of the Resurrection:(1)(*) this being once believed the rest
would come in due course. The subject then and entire scope of this Book,
in the main, is just what I have said. And now let us hear the Preface
itself.
"The former treatise have I made, O Theophilus, of all that Jesus began
both to do and to teach." (v. 1.) Why does he put him in mind of the
Gospel? To intimate how strictly he may be depended upon. For at the outset
of the former work he says, "It seemed good to me also, having had perfect
understanding of all things from the very first, to write unto thee in
order." (Luke i. 3.) Neither is he content with his own testimony-but
refers the whole matter to the Apostles. saying, "Even as they delivered
them unto us, which from the beginning were eyewitnesses and ministers of
the word." (Luke, i. 2.) Having then accredited his account in the former
instance, he has no need to put forth his credentials afresh for this
treatise, seeing his disciple has been once for all satisfied, and by the
mention of that former work he has reminded him of the strict reliance to
be placed in him for the truth. For if a person has shown himself competent
and trustworthy to write of things which he has heard, and moreover has
obtained our confidence, much more will he have a right to our confidence
when he has composed an account, not of things which he has received from
others, but of things which he has seen and heard. For thou didst receive
what relates to Christ; much more wilt thou receive what concerns the
Apostles.
What then, (it may be asked), is it a question only of history, with
which the Holy Spirit has nothing to do? Not so. For, if "those delivered
it unto us, who from the beginning were eyewitnesses and ministers of 'the
word;" then, what he says, is theirs. And why did he not say, ' As they who
were counted worthy of the Holy Spirit delivered them unto us;' but "Those
who were eyewitnesses?" Because, in matter of belief, the very thing that
gives one a right to be believed, is the having learned from eyewitnesses:
whereas the other appears to foolish persons mere parade and pretension.
And therefore John also speaks thus: "I saw, and bare record that this is
the Son of God." (John. i. 34.) And Christ expresses Himself in the same
way to Nicodemus, while he was dull of apprehension, "We speak that we do
know, and testify that we have seen; and no one receiveth our witness,"
(Ib. iii. 11.) Accordingly, He gave them leave to rest their testimony in
many particulars on the fact of their having seen them, when He said, "And
do ye bear witness concerning Me, because ye have been with Me from the
beginning." (John xv. 27.) The Apostles themselves also often speak in a
similar manner; "We are witnesses, and the Holy Spirit which God hath given
to those that obey Him." (Acts ii. 32); and on a subsequent occasion,
Peter, still giving assurance of the Resurrection, said, "Seeing we did eat
and drink with Him." (Acts x. 41.) For they more readily received the
testimony of persons who had been His companions, because the notion of the
Spirit was as yet very much beyond them. Therefore John also at that time,
in his Gospel, speaking of the blood and water, said, he himself saw it,
making the fact of his having seen it equivalent, for them, to the highest
testimony, although the witness of the Spirit is more certain than the
evidence of sight, but not so with unbelievers. Now that Luke was a
partaker of the Spirit, is abundantly clear, both from the miracles which
even now take place; and from the fact that in those times even ordinary
persons were gifted with the Holy Ghost; and again from the testimony of
Paul, in these words, "Whose praise is in the Gospel" (2 Cor. viii. 18);
and from the appointment to which he was chosen: for having said this, the
Apostle adds, "But also appointed of the Churches to travel with us with
this grace which is administered by us." (*)
Now mark how unassuming he is. He does not say, The former Gospel which
I preached, but, "The former treatise have I made;" accounting the title of
Gospel to be too great for him; although it is on the score of this that
the Apostle dignifies him: "Whose praise," he says, "is in the Gospel." But
he himself modestly says, "The former treatise have I made--O Theophilus,
of all that Jesus began both to do and to teach:" not simply "of all," but
from the beginning to the end; "until the day," he says, "in which He was
taken up." And yet John says, that it was not possible to write all: for
"were they written, I suppose," says he, "that even the world itself could
not contain the books written." (John xxi. 25.) How then does the
Evangelist here say, "Of all?" He does not say "all," but "of all," as much
as to say, "in a summary way, and in the gross;" and "of all that is mainly
and pressingly important." Then he tells us in what sense he says all, when
he adds, "Which Jesus began both to do and to teach;" meaning His miracles
and teaching; and not only so, but implying that His doing was also a
teaching.
But now consider the benevolent and Apostolic feelings of the writer:
that for the sake of a single individual he took such pains as to write for
him an entire Gospel. "That thou mightest have," he says, "the certainty of
those things, wherein thou hast been instructed." (Luke i. 4.) In truth, he
had heard Christ say, "It is not the will of My Father that one of these
little ones should perish." (Matt. xviii. 14.) And why did he not make one
book of it, to send to one man Theophilus, but has divided it into two
subjects? For clearness, and to give the brother a pause for rest. Besides,
the two treatises are distinct in their subject-matter.
But consider how Christ accredited his words by His deeds. Thus He
saith, "Learn of Me, for I am meek and lowly in heart." (Ib. xi. 29.) He
taught men to be poor,(1)(*) and exhibited this by His actions: "For the
Son of Man," He says, "hath not where to lay His head." (Ib. viii. 20.)
Again, He charged men to love their enemies; and He taught the same lesson
on the Cross, when He prayed for those who were crucifying Him. He said,
"If any man will sue thee at the law, and take away thy coat, let him have
thy cloak also" (lb. v. 40): now He not only gave His garments, but even
His blood. In this way He bade others teach. Wherefore Paul also said, "So
as ye have us for an example." (Philip. iii. 17.) For nothing is more
frigid than a teacher who shows his philosophy only in words: this is to
act the part not of a teacher, but of a hypocrite. Therefore the Apostles
first taught by their conduct, and then by their words; nay rather they had
no need of words, when their deeds spoke so loud. Nor is it wrong to speak
of Christ's Passion as action, for in suffering all He performed that great
and wonderful act, by which He destroyed death, and effected all else that
He did for us.
"Until the day in which He was taken up, after that He, through the
Holy Spirit, had given commandments unto the Apostles whom He had chosen.
After He had given commandments through the Spirit" (v. 2); i.e. they were
spiritual words that He spake unto them, nothing human; either this is the
meaning, or, that it was by the Spirit that He gave them commandments.(t)
Do you observe in what low terms he still speaks of Christ, as in fact
Christ had spoken of Himself? "But if I by the Spirit of God cast out
devils" (Matt. xii. 28); for indeed the Holy Ghost wrought in that Temple.
Well, what did He command? "Go ye therefore," He says, "make disciples of
all the nations, baptizing them into the Name of the Father, and of the
Son, and of the Holy Ghost; teaching them to observe all things whatsoever
I have commanded you." (Ib. xxviii. 19, 20.) A high encomium this for the
Apostles; to have such a charge entrusted to them, I mean, the salvation of
the world! words full of the Spirit! And this the writer hints at in the
expression, "through the Holy Ghost" (and, "the words which I spake unto
you," saith the Lord, "are Spirit") (John vi. 63); thus leading the hearer
on to a desire of learning what the commands were, and establishing the
authority of the Apostles, seeing it is the words of the Spirit they are
about to speak, and the commandments of Christ. "After He had given
commandments," he says, "He was taken up." He does not say, 'ascended;' he
still speaks as concerning a man. It appears then that He also taught the
Disciples after His resurrection, but of this space of time no one has
related to us the whole in detail. St. John indeed, as also does the
present writer, dwells at greater length on this subject than the others;
but none has clearly related every thing (for they hastened to something
else); however, we have learnt these things through the Apostles, for what
they heard, that did they tell. "To whom also He shewed Himself alive."
Having first spoken of the Ascension, he adverts to the Resurrection; for
since thou hast been told that "He was taken up," therefore, test thou
shouldest suppose Him to have been taken up by others(1), he adds, "To whom
He shewed Himself alive." For if He shewed Himself in the greater, surely
He did in the minor circumstance. Seest thou, how casually and unperceived
he drops by the way the seeds of these great doctrines? (*)
"Being seen of them during forty days." He was not always with them
now, as He was before the Resurrection. For the writer does not say "forty
days," but, "during forty days." He came, and again disappeared; by this
leading them on to higher conceptions, and no longer permitting them to
stand affected towards Him in the same way as before, but taking effectual
measures to secure both these objects, that the fact of His Resurrection
should be believed, and that He Himself should be ever after apprehended to
be greater than man. At the same time, these were two opposite things; for
in order to the belief in His Resurrection, much was to be. done of a human
character, and for the other: object, just the reverse. Nevertheless, both
results have been effected, each when the fitting time arrived.
But why did He appear not to all, but to the Apostles only?t Because to
the many it would have seemed a mere apparition, inasmuch as they
understood not the secret of the mystery For if the disciples themselves
were at first incredulous and were troubled, and needed the evidence of
actual touch with the hand, and of His eating with them, how would it have
fared in all likelihood with the multitude? For this reason therefore by
the miracles [wrought by the Apostles] He renders the evidence of His
Resurrection unequivocal, so that not only the men of those times--this is
what would come of the ocular proof--but also all men thereafter, should be
certain of the fact, that He was risen. Upon this ground also we argue with
unbelievers. For if He did not rise again, but remains dead, how did the
Apostles perform miracles in His name? But they did not, say you, perform
miracles? How then was our religion e'thnos instituted? For this certainly
they will not controvert nor impugn what we see with our eyes: so that when
they say that no miracles took place, they inflict a worse stab(2) upon
themselves. For this would be the greatest of miracles, that without any
miracles, the whole world should have eagerly come to be taken in the nets
of twelve poor and illiterate men. For not by wealth of money, not by
wisdom of words, not by any thing else of this kind, did the fishermen
prevail; so that objectors must even against their will acknowledge that
there was in these men a Divine power, for no human strength could ever
possibly effect such great results. For this He then remained forty days on
earth, furnishing in this length of time the sure evidence of their seeing
Him in His own proper Person, that they might not suppose that what they
saw was a phantom. And not content with this, He added also the evidence of
eating with them at their board: as to signify this, the writer adds, "And
being at, table a with them, He commanded."(*) (v. 4.) And this
circumstance the Apostles themselves always put forth as an fallible token
of the Resurrection; as where they say," Who did eat and drink with Him."
(Acts x,-41.)
And what did He, when appearing unto them those forty days? Why, He
conversed with them, says the writer, "concerning the kingdom of God." (v.
3.) For, since the disciples both had been distressed and troubled at the
things which already had taken place, and were about to go forth to
encounter great difficulties, He recovered them by His discourses
concerning the future. "He commanded them that they should not depart from
Jerusalem, but wait for the promise of the Father." (v. 4.) First, He led
them out to Galilee, afraid and trembling, in order that they might listen
to His words in security. Afterwards, when they had heard, and had passed
forty days with Him, "He commanded them that they should not depart from
Jerusalem." Wherefore? Just as when soldiers are to charge a multitude, no
one thinks of letting them issue forth until they have armed themselves, or
as horses are not suffered to start from the barriers until they have got
their charioteer; so Christ did not suffer these to appear in the field
before the descent of the Spirit, that they might not be in a condition to
be easily defeated and taken captive by the many. Nor was this the only
reason, but also there were many in Jerusalem who should believe. And then
again that it might not be said, that leaving their own acquaintance, they
had gone to make a parade among strangers, therefore among those very men
who had put Christ to death do they exhibit the proofs of His Resurrection,
among those who had crucified and buried Him, in the very town in which the
iniquitous deed had been perpetrated; thereby stopping the mouths of all
foreign objectors. For when those even .who had crucified Him appear as
believers, clearly this proved both the fact of the crucifixion and the
iniquity of the deed, and afforded a mighty evidence of the Resurrection.
Furthermore, lest the Apostles should say, How shall it be possible for us
to live among wicked and bloody men, they so many in number, we so few and
contemptible, observe how He does away their fear and distress, by these
words, "But wait for the promise of the Father, which ye have heard of Me."
(v. 4.) You will say, When had they heard this? When He said, "It is
expedient for you that I go away; for if I go not away, the Comforter will
not come unto you." (John xvi. 7.) And again, "I will pray the Father, and
He shall send you another Comforter, that He may abide with you." (ib. xiv.
16.)
But why did the Holy Ghost come to them, not while Christ was present,
nor even immediately after his departure, but, whereas Christ ascended on
the fortieth day, the Spirit descended "when the day of Pentecost," that
is, the fiftieth, "was fully come?" (Acts ii. 1.) And how was it, if the
Spirit had not yet come, that He said, "Receive ye the Holy Ghost?" (John
xx. 22.) In order to render them capable and meet for the reception of Him.
For if Daniel fainted at the sight of an Angel (Dan. viii. 17), much more
would these when about to receive so great a grace. Either this then is to
be said, or else that Christ spoke of what was to come, as if come already;
as when He said, "Tread ye upon serpents and scorpions, and over all the
power of the devil." (Luke x. 19.) But why had the Holy Ghost not yet come?
It was fit that they should first be brought to have a longing desire for
that event, and so receive the grace. For this reason Christ Himself
departed, and then the Spirit descended. For had He Himself been there,
they would not have expected the Spirit so earnestly as they did. On this
account neither did He come immediately after Christ's Ascension, but after
eight or nine days. It is the same with us also; for our desires towards
God are then most raised, when we stand in need: Accordingly, John chose
that time to send his disciples to Christ when they were likely to feel
their need of Jesus, during his own imprisonment. Besides, it was fit that
our nature should be seen in heaven, and that the reconciliation should be
perfected, and then the Spirit should come, and the joy should be
unalloyed. For, if the Spirit being already come, Christ had then departed,
and the Spirit remained; the consolation would not have been so great as it
was. For in fact they clung to Him, and could not bear to part with Him;
wherefore also to comfort them He said, "It is expedient for you that I go
away." (John xvi. 7.) On this account He also waits during those
intermediate days, that they might first despond for awhile, and be made,
as I said, to feel their need of Him. and then reap a full and unalloyed
delight. But if the Spirit were inferior to the Son, the consolation would
not have been adequate; and how could He have said, "It is expedient for
you?" For this reason the greater matters of teaching were reserved for the
Spirit, that the disciples might not imagine Him inferior.
Consider also how necessary He made it for them to abide m Jerusalem,
by promising that the Spirit should be granted them. For lest they should
again flee away after His Ascension, by this expectation, as by a bond, He
keeps them to that spot. But having said, "Wait for the promise of the
Father, which ye have heard of Me," He then adds, "For John truly baptized
with water, but ye shall be baptized with the Holy Ghost not many days
hence." (v. 4, 5.) For now indeed He gives them to see the difference there
was betwixt Him and John, plainly, and not as heretofore in obscure hints;
for in fact He had spoken very obscurely, when He said, "Notwithstanding,
he that is least in the kingdom of heaven is greater than he:" but now He
says plainly, "John baptized with water, but ye shall be baptized with the
Holy Ghost." (Matt. xi. 11.) And he no longer uses the testimony, but
merely adverts to the person of John, reminding the disciples of what he
had said, and shows them that they are now become greater than John; seeing
they too are to baptize with the Spirit. Again, He did not say, I baptize
you with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility.
For this was plain enough from the testimony of John, that it was Christ
Himself Who should baptize: "He it is that shall baptize you with the Holy
Ghost and with fire" (Luke iii. 16.); wherefore also He made mention of
John.(1)
The Gospels, then, are a history of what Christ did and said; but the
Acts, of what that "other Comforter" said and did. Not but that the Spirit
did many things in the Gospels also; even as Christ here in the Acts still
works in men as He did in the Gospels only then the Spirit wrought through
the Temple, now through the Apostles: then, He came into the Virgin's womb,
and fashioned the Temple; now, into Apostolic souls: then in the likeness
of a dove; now, in the likeness of fire. And wherefore? Showing there the
gentleness of the Lord, but here His taking vengeance also, He now puts
them in mind of the judgment likewise. For, when need was to forgive, need
was there of much gentleness; but now we have obtained the gift, it is
henceforth a time for judgment and examination.
But why does Christ say, "Ye shall be baptized," when in fact there was
no water in the upper room? Because the more essential part of Baptism is
the Spirit, through Whom indeed the water has its operation; in the same
manner our Lord also is said to be anointed, not that He had ever been
anointed with oil, but because He had received the Spirit. Besides, we do
in fact find them receiving a baptism with water [and a baptism with the
Spirit], and these at different moments. In our case both take place under
one act, but then they were divided. For in the beginning they were
baptized by John; since, if harlots and publicans went to that baptism,
much rather would they who thereafter were to be baptized by the Holy
Ghost. Then, that the Apostles might not say, that they were always having
it held out to them in promises (John xiv. 15, 16), (for indeed Christ had
already discoursed much to them concerning the Spirit, that they should not
imagine It to be an impersonal Energy or Operation, ene'rgeian anupo'staton
that they might not say this, then, He adds, "not many days hence." And He
did not explain when, that they might always watch: but, that it would soon
take place, He told, them, that they might not faint; yet the exact time He
refrained from adding, that they might always be vigilant. Nor does He
assure them by this alone; I mean, by the shortness of the time, but withal
by saying, "The promise which ye have heard of Me." For this is not, saith
He, the only time I have told you, but already I have promised what I shall
certainly perform. What wonder then that He does not signify the day of the
final consummation, when this day which was so near He did not choose to
reveal? And with good reason; to the end they may be ever wakeful, and in a
state of expectation and earnest heed.
For it cannot, it cannot be, that a man should enjoy the benefit of
grace except he watch. Seest thou not what Elias saith to his disciple? "If
thou see me when I am taken up" (2 Kings ii. 10), this that thou askest
shall be done for thee. Christ also was ever wont to say unto those that
came unto Him, "Believest thou?" For if we be not appropriated and made
over to the thing given,(2) neither do we greatly feel the benefit. So it
was also in the case of Paul; grace did not come to him immediately, but
three days intervened, during which he was blind; purified the while, and
prepared by fear. For as those who dye the purple first season with other
ingredients the cloth that is to receive the dye, that the bloom may not be
fleeting'(3) so in this instance God first takes order that the soul shall
be thoroughly in earnest, and then pours forth His grace. On this account
also, neither did He immediately send the Spirit, but on the fiftieth day.
Now if any one ask, why we also do not baptize at that season of Pentecost?
we may answer, that grace is the same now as then;(4) but the mind becomes
more elevated now, by being prepared through fasting. And the season too of
Pentecost furnishes a not unlikely reason. What may that be? Our fathers
held Baptism to be just the proper curb upon evil concupiscence, and a
powerful lesson for teaching to be sober-minded even in a time of delights.
As if then we were banquetting with Christ Himself, and partaking of
His table, let us do nothing at random, but let us pass our time in
fastings, and prayers, and much sobriety of mind, For if a man who is
destined to enter upon some temporal government, prepares himself all his
life long, and that he may obtain some dignity, lays out his money, spends
his time, and submits to endless troubles what shall we deserve, who draw
near to the kingdom of heaven with such negligence, and both show no
earnestness before we have received, and after having received are again
negligent? Nay, this is the very reason why we are negligent after having
received, that we did not watch before we had received. Therefore many,
after they have received, immediately have returned to their former vomit,
and have become more wicked, and drawn upon themselves a more severe
punishment; when having been delivered from their former sins, herein they
have more grievously provoked the Judge, that having been delivered from so
great a disease, still they did not learn sobriety, but that has happened
unto them, which Christ threatened to the paralytic man, saying, "Behold
thou art made whole: sin no more, lest a worse thing come unto thee" (John
v. 14): and which He also predicted of the Jews, that "the last state shall
be worse than the first." (Matt. xii. 45.) For if, saith He, showing that
by their ingratitude they should bring upon them the worst of evils, "if I
had not come, and spoken unto them, they had not had sin" (John xv, 22); so
that the guilt of sins committed after these benefits is doubled and
quadrupled, in that, after the honour put upon us, we show ourselves
ungrateful and wicked. And the Layer of Baptism helps not a whir to procure
for us a milder punishment. And consider: a man has gotten grievous sins by
committing murder or adultery, or some other crime: these were remitted
through Baptism. For there is no sin, no impiety, which does not yield and
give place to this gift; for the Grace is Divine. A man has again committed
adultery and murder; the former adultery is indeed done away, the murder
forgiven, and not brought up again to his charge, "for the gifts and
calling of God are without repentance" (Rom. xi. 29); but for those
committed after Baptism he suffers a punishment as great as he would if
both the former sins were brought up again, and many worse than these. For
the guilt is no longer simply equal, but doubled and tripled.(*) Look: in
proof that the penalty of these sins is greater, hear what St. Paul says:
"He that despised Moses' law died without mercy, under two or three
witnesses: of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and hath counted the
blood of the covenant an unholy thing, and hath done despite unto the
Spirit of grace?" (Heb. x. 28, 29.)
Perhaps we have now deterred many from receiving baptism. Not however
with this intention have we so spoken, but on purpose that having received
it, they may continue in temperance and much moderation. 'But I am afraid,'
says one. If thou wert afraid, thou wouldest have received and guarded it.
'Nay,' saith he, 'but this is the very reason why I do not receive it,--
that I am frightened.' And art thou not afraid to depart thus? 'God is
merciful,' saith he. Receive baptism then, because He is merciful and ready
to help. But thou, where to be in earnest is the thing required, dost not
allege this mercifulness; thou thinkest of this only where thou hast a mind
to do so. And yet that was the time to resort to God's mercy, and we shall
then be surest of obtaining it, when we do our part. For he that has cast
the whole matter upon God, and, after his baptism, sins, as being man it is
likely, he may, and repents, shall obtain mercy; whereas he that
prevaricates with God's mercy, and departs this life with no portion in
that grace, shall have his punishment without a word to be said for him.
'But how if he depart,' say you, 'after having had the grace vouchsafed to
him?' He will depart empty again of all good works.(1) For it is
impossible, yes, it is in my opinion impossible, that the man who upon such
hopes dallied with baptism should have effected ought generous and good.
And why dost thou harbor such fear, and presume upon the uncertain chance
of the future? Why not convert this fear into labor and earnestness, and
thou shalt be great and admirable? Which is best, to fear or to labor?
Suppose some one to have placed thee, having nothing to do, in a tottering
house, saying, Look for the decaying roof to fall upon thy head: for
perhaps it will fall perhaps not; but if thou hadst rather it should not,
then work and inhabit the more secure apartment: which wouldest thou have
rather chosen, that idle condition accompanied with fear, or this labor
with confidence? Why then, act now in the same way. For the uncertain
future is like a decayed house, ever threatening to fall; but this work,
laborious though it be, ensures safety.
Now God forbid that it should happen to us to fall into so great
straits as to sin after baptism. However, even if aught such should happen,
God is merciful, and has given us many ways of obtaining remission even
after this. But just as those who sin after baptism are punished for this
reason more severely than the Catechumens, so again, those who know that
there are medicines in repentance, and yet will not make use of them, will
undergo a more grievous chastisement. For by how much the mercy of God is
enlarged, by so much does the punishment increase, if we do not duly profit
by that mercy. What sayest thou, O man? When thou wast full of such
grievous evils, and given over, suddenly thou becamest a friend, and wast
exalted to the highest honor, not by labors of thine own, but by the gift
of God: thou didst again return to thy former misconduct; and though thou
didst deserve to be sorely punished, nevertheless, God did not turn away,
but gave unnumbered opportunities of salvation, whereby thou mayest yet
become a friend: yet for all this, thou hast not the will to labor. What
forgiveness canst thou deserve henceforth? Will not the Gentiles with good
reason deride thee as a worthless drone? For if there be power in that
doctrine of yours, say they, what means this multitude of uninitiated
persons? If the mysteries be excellent and desirable, let none receive
baptism at his last gasp. For that is not the time for giving of mysteries
but for making of wills; the time for mysteries is in health of mind and
soundness of soul. For, if a man would not prefer to make his will in such
a condition; and if he does so make it, he gives a handle for subsequent
litigation (and this is the reason why testators premise these words:
"Alive, in my senses, and in health, I make this disposal of my
property:"), how should it be possible for a person who is no longer master
of his senses to go through the right course of preparation for the sacred
mysteries?(1) For if in the affairs of this life, the laws of the world
would not permit a man who was not perfectly sound in mind to make a will,
although it be in his own affairs that he would lay down the law; how, when
thou art receiving instruction concerning the kingdom of heaven, and the
unspeakable riches of that world, shall it be possible for thee to learn
all clearly, when very likely too thou art beside thyself through the
violence of thy malady? And when wilt thou say those words(2) to Christ, in
the act of being buried with Him when at the point to depart hence? For
indeed both by works and by words must we show our good will towards Him.
(Rom. vi. 4.) Now what thou art doing is all one, as if a man should want
to be enlisted as a soldier, when the war is just about to break up; or to
strip for the contest in the arena, just when the spectators have risen
from their seats. For thou hast thine arms given thee, not that thou
shouldest straightway depart hence, but that being equipped therewith, thou
mayest raise a trophy over the enemy. Let no one think that it is out of
season to discourse on this subject, because it is not Lent now. Nay, this
it is that vexes me, that ye look to a set time in such matters. Whereas
that Eunuch, barbarian as he was and on a journey, yea on the very highway,
he did not seek for a set time (Acts viii. 27); no, nor the jailer, though
he was in the midst of a set of prisoners, and the teacher he saw before
him was a man scourged and in chains, and whom he was still to have in his
custody. (ib. xvi. 29.) But here, not being inmates of a jail, nor out on a
journey, many are putting off their baptism even to their last breath.
Now if thou still questionest that Christ is God, stand away from the
Church: be not here, even as a hearer of the Divine Word, and as one of the
catechumens:(3) but if thou art sure of this, and knowest clearly this
truth, why delay? Why shrink back and hesitate? For fear, say you, lest I
should sin. But dost thou not fear what is worse, to depart for the next
world with such a heavy burden? For it is not equally excusable, not to
have gotten a grace set before you, and to have failed in attempting to
live uprightly. If thou be called to account, Why didst thou not come for
it? what wilt thou answer? In the other case thou mayest allege the burden
of thy passions, and the difficulty of a virtuous life: but nothing of the
kind here. For here is grace, freely conveying liberty. But thou fearest
lest thou shouldest sin? Let this be thy language after Baptism: and then
entertain this fear, in order to hold fast the liberty thou hast received;
not now, to prevent thy receiving such a gift. Whereas now thou art wary
before baptism, and negligent after it. But thou art waiting for Lent: and
why? Has that season any advantage? Nay, it was not at the Passover that
the Apostles received(1) the grace, but at another season; and then three
thousand (Luke says,)and five thousand were baptized: (ch. ii. 41; iv. 4,
and ch. x.) and again Cornelius. Let us then not wait for a set time, lest
by hesitating and putting off we depart empty, and destitute of so great
gifts. What do you suppose is my anguish when I hear that any person has
been taken away unbaptized, while I reflect upon the intolerable
punishments of that life, the inexorable doom! Again, how I am grieved to
behold others drawing near to their last gasp, and not brought to their
right mind even then. Hence too it is that scenes take place quite unworthy
of this gift. For whereas there ought to be joy, and dancing, and
exultation, and wearing of garlands, when another is christened; the wife
of the sick man has no sooner heard that the physician has ordered this,
than she is overcome with grief, as if it were some dire calamity; she sets
up the greatest lamentation, and nothing is heard all over the house but
crying and wailing, just as it is when condemned criminals are led away to
their doom. The sick man again is then more sorely grieved; and if he
recovers from his illness, is as vexed as if some great harm had been done
to him. For since he had not been prepared for a virtuous life, he has no
heart for the conflicts which are to follow, and shrinks at the thought of
them. Do you see what devices the devil contrives, what shame, what
ridicule? Let us rid ourselves of this disgrace; let us live as Christ has
enjoined. He gave us Baptism, not that we should receive and depart, but
that we should show the fruits of it in our after life. How can one say to
him who is departing and broken down, Bear fruit? Hast thou not heard that
"the fruit of the Spirit is love, joy, peace?" (Gal. v. 22.) How comes it
then that the very contrary takes place here? For the wife stands there
mourning, when she ought to rejoice; the children weeping, when they ought
to be glad together; the sick man himself lies there in darkness, and
surrounded by noise and tumult, when he ought to be keeping high festival;
full of exceeding despondency at the thought of leaving his children
orphans, his wife a widow, his house desolate. Is this a state in which to
draw near unto mysteries? answer me; is this a state in which to approach
the sacred table?(2) Are such scenes to be tolerated? Should the Emperor
send letters and release the prisoners in the jails, there is joy and
gladness: God sends down the Holy Ghost from Heaven to remit not arrears of
money, but a whole mass of sins, and do ye all bewail and lament? Why, how
grossly unsuitable is this! Not to mention that sometimes it is upon the
dead that the water has been poured, and holy mysteries flung upon the
ground. However, not we are to blame for this, but men who are so perverse.
I exhort you then to leave all, and turn and draw near to Baptism with all
alacrity, that having given proof of great earnestness at this present
time, we may obtain confidence for that which is to come; whereunto that we
may attain, may it be granted unto us all by the grace and mercy of our
Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.
HOMILY II: ACTS I. 6.
"When they therefore were come together, they asked of Him, saying, Lord,
wilt Thou at this time restore again the kingdom to Israel? "
WHEN the disciples intend to ask anything, they approach Him together,
that by dint of numbers they may abash Him into compliance. They well knew
that in what He had said previously, "Of that day knoweth no man" (Matt.
xxiv. 36), He had merely declined telling them: therefore they again drew
near, and put the question. They would not have put it had they been truly
satisfied with that answer. For having heard that they were about to
receive the Holy Ghost, they, as being now worthy of instruction, desired
to learn. Also they were quite ready for freedom: for they had no mind to
address themselves to danger; what they wished was to breathe freely again;
for they were no light matters that had happened to them, but the utmost
peril had impended over them. And without saying any thing to Him of the
Holy Ghost, they put this question: "Lord, wilt Thou at this time restore
the kingdom to Israel?" They did not ask, when? but whether "at this time."
So eager were they for that day. Indeed, to me it appears that they had not
any clear notion of the nature of that kingdom; for the Spirit had not yet
instructed them.(*) And they do not say, When shall these things be? but
they approach Him with greater honour, saying, "Wilt Thou at this time
restore again the kingdom," as being now already fallen. For there they
were still affected towards sensible objects, seeing they were not vet
become better than those who were before them; here they have henceforth
high conceptions concerning Christ. Since then their minds are elevated, He
also speaks to them in a higher strain. For He no longer tells them, "Of
that day not even the Son of Man knoweth" (Mark xiii. 32); but He says, "It
is not for you to know the times or the seasons which the Father hath put
in His own power" (Acts i. 7.) Ye ask things greater than your capacity, He
would say. And yet even now they learned things that were much greater than
this. And that you may see that this is strictly the case, look how many
things I shall enumerate. What, I pray you, was greater than their having
learned what they did learn? Thus, they learned that there is a Son of God,
and that God has a Son equal with Himself in dignity (John v. 17--20); they
learned that there will be a resurrection (Matt. xvii. 9); that when He
ascended He sat on the right hand of God (Luke xxii. 69); and what is still
more stupendous, that Flesh is seated in heaven, and adored by Angels, and
that He will come again (Mark xvi. 19); they learned what is to take place
in the judgment (Matt. xvi. 27); learned that they shall then sit and judge
the twelve tribes of Israel (Luke xxi. 27); learned that the Jews would be
cast out, and in their stead the Gentiles should come in (Matt. xix. 28).
For, tell me, which is greater? to learn that a person will reign, or to
learn the time when? (Luke xxi. 24). Paul learned "things which it is not
lawful for a man to utter" (2 Cor. xii. 4); things that were before the
world was made, he learned them all. Which is the more difficult, the
beginning or the end? Clearly to learn the beginning. This, Moses learned,
and the time when, and how long ago: and he enumerates the years. And(1)
the wise Solomon saith, "I will make mention of things from the beginning
of the world." And that the time is at hand, they do know: as Paul saith,
"The Lord is at hand, be careful for nothing." (Phil. iv. 5). These things
they knew not [then], and yet He mentions many signs (Matt. ch. xxiv). But,
as He has just said, "Not many days hence," wishing them to be vigilant,
and did not openly declare the precise moment, so is it here also. However,
it is not about the general Consummation that they now ask Him, but, "Wilt
Thou at this time," say they, "restore the kingdom to Israel?" And not
even this did He reveal to them. They also asked this [about the end of the
world] before: and as on that occasion He answered by leading them away
from thinking that their deliverance was near and, on the contrary, cast
them into the midst of perils, so likewise on this occasion but more
mildly. For, that they may not imagine themselves to be wronged, and these
things to be mere pretences, hear what He says: He immediately gives them
that at which they rejoiced: for He adds: "But ye shall receive power,
after that the Holy Ghost is come upon you; and ye shall be witnesses unto
Me both in Jerusalem, and in all Judea, and in Samaria, and unto the
uttermost part of the earth." (Acts i. 8.) Then, that they may make no more
enquiries, straightway He was received up. Thus, just as on the former
occasion He had darkened their minds by awe, and by saying, "I know not;"
here also He does so by being taken up. For great was their eagerness on
the subject, and they would not have desisted; and yet it was very
necessary that they should not learn this. For tell me,(1) which do the
Gentiles most disbelieve? that there will be a consummation of the world,
or that God is become man, and issued from the Virgin?(2) But I am ashamed
of dwelling on this point, as if it were about some difficult matter. Then
again, that the disciples might not say, Why dost thou leave the matter in
suspense? He adds, "Which the Father hath put in His own power." And yet He
declared the Father's power and His to be one: as in the saying, "For as
the Father raiseth up the dead and quickeneth them, even so the Son
quickeneth whom He will." (John v. 21.) If where need is to work, Thou
actest with the same power as the Father; where it behooves to know, dost
Thou not know with the same power? Yet certainly to raise up the dead is
much greater than to learn the day. If the greater be with power, much more
the other.
But just as when we see a child crying, and pertinaciously wishing to
get something from us that is not expedient for him, we hide the thing, and
show him our empty hands, and say, "See, we have it not:" the like has
Christ here done with the Apostles. But as the child, even when we show a
him [our empty hands], persists with his crying, conscious he has been
deceived, and then we leave him, and depart, saying, "Such an one calls
me:" and we give him something else instead, in order to divert him from
his desire, telling him it is a much liner thing than the other, and then
hasten away; in like manner Christ acted.(*) The disciples asked to have
something, and He said He had it not. And on the first occasion he
frightened them. Then again they asked to have it now: He said He had it
not; and He did not frighten them now, but after having shown(4) [the empty
hands], He has done this, and gives them a plausible reason:(6) "Which the
Father," He says, "hath put in his own power." What? Thou not know the
things of the Father! Thou knowest Him, and not what belongs to Him! And
yet Thou hast said, "None knoweth the Father but the Son" (Luke x. 25);
and, "The Spirit searcheth all things, yea, the deep things of God" (1 Cor.
ii. 10); and Thou not know this! But they feared to ask Him again, test
they should hear Him say, "Are ye also without understanding?" (Matt. xv.
26.) For they feared Him now much more than before. "But ye shall receive
power, after that the Holy Ghost is come upon you." As in the former
instance He had not answered their question (for it is the part of a
teacher to teach not what the disciple chooses, but what is expedient for
him to learn), so in this, He tells them beforehand, for this reason, what
they ought to know, that they may not be troubled. In truth, they were yet
weak. But to inspire them with confidence, He raised up their souls, and
concealed what was grievous. Since he was about to leave them very shortly,
therefore in this discourse He says nothing painful. But how? He extols as
great the things which would be painful: all but saying," 'Fear not': for
ye shall receive power, after that the Holy Ghost is come upon you; and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in
Samaria." For since he had said, "Go not into the way of the Gentiles, and
into any city of the Samaritans enter ye not" (Matt. x. 5), what there He
left unsaid, He here adds "And to the uttermost part of the earth;" and
having spoken this, which was more fearful than all the rest, then that
they may not again question Him, He held His peace. "And having this said,
while they beheld, He was taken up; and a cloud received Him out of their
sight" (v. 9). Seest thou that they did preach and fulfil the Gospel? For
great was the gift He had bestowed on them. In the very place, He says,
where ye are afraid, that is, in Jerusalem, there preach ye first, and
afterwards unto the uttermost part of the earth. Then for assurance of what
He had said, "While they beheld, He was taken up." Not "while they beheld"
did He rise from the dead, but "while they beheld, He was taken up."
Inasmuch, however, as the sight of their eyes even here was not all-
sufficient; for in the Resurrection they saw the end, but not the
beginning, and in the Ascension they saw the beginning, but not the end:
because in the former it had been superfluous to have seen the beginning,
the Lord Himself Who spake these things being present, and the sepulchre
showing clearly that He is not there; but in the latter, they needed to be
informed of the sequel by word of others: inasmuch then as their eyes do
not suffice to show them the height above, nor to inform them whether He is
actually gone up into heaven, or only seemingly into heaven, see then what
follows. That it was Jesus Himself they knew from the fact that He had been
conversing with them (for had they seen only from a distance, they could
not have recognized Him by sight),(1) but that He is taken up into Heaven
the Angels themselves inform them. Observe how it is ordered, that not all
is done by the Spirit, but the eyes also do their part. But why did "a
cloud receive Him?" This too was a sure sign that He went up to Heaven. Not
fire, as in the case of Elijah, nor fiery chariot but "a cloud received
Him;" which was a symbol of Heaven, as the Prophet says;(2) "Who maketh the
clouds His chariot" (Ps. civ. 3); it is of the Father Himself that this is
said. Therefore he says, "on a cloud;" in the symbol, he would say, of the
Divine power, for no other Power is seen to appear on a cloud. For hear
again what another Prophet says: "The Lord sitteth upon a light cloud" (Is.
xix. 1). For(3) it was while they were listening with great attention to
what He was saying, and this in answer to a very interesting question, and
with their minds fully aroused and quite awake, that this thing took place.
Also on the mount [Sinai] the cloud was because of Him: since Moses also
entered into the darkness, but the cloud there was not because of Moses.
And He did not merely say, "I go," lest they should again grieve, but He
said, "I send the Spirit" John xvi. 5, 7); and that He was going away into
heaven they saw with their eyes. O what a sight they were granted! "And
while they looked stedfastly," it is said, "toward heaven, as he went up,
behold, two men stood by them in white apparel; which also said, Ye men of
Galilee, why stand ye gazing up into heaven? This same Jesus, which is g
taken up from you into heaven"--they used the expression "This"
demonstratively, saying, "this Jesus, which is taken up from you into
heaven, shall thus"--demonstratively, "in this way"--"come in like manner
as ye have seen Him going into heaven." (v. 10, 11.) Again, the outward
appearance is cheering ["in white apparel"]. They were Angels, in the form
of men. And they say, "Ye men of Galilee:" they showed themselves to be
trusted by the disciples, by saying, "Ye men of Galilee." For this was the
meaning: else, what needed they to be told of their country, who knew it
well enough? By their appearance also they attracted their regard, and
shewed that they were from heaven. But wherefore does not Christ Himself
tell them these things, instead of the Angels? He had beforehand told them
all things; [" What if ye shall see the Son of Man] going up where He was
before?" (John vi. 62).
Moreover the Angels did not say, 'whom you have seen taken up,' but,
"going into heaven:" ascension is the word, not assumption; the expression
"taken up," (1) belongs to the flesh. For the same reason they say, "He
which is taken up from you shall thus come," not, "shall be sent," but,
"shall come. He that ascended, the same is he also that descended" (Eph.
iv. 10). So again the expression, "a cloud received Him:" for He Himself
mounted upon the cloud. Of the expressions, some are adapted to the
conceptions of the disciples, some agreeable with the Divine Majesty. Now,
as they behold, their conceptions are elevated: He has given them no slight
hint of the nature of His second coming. For this, "Shall thus come,"
means, with the body; which thing they desired to hear; and, that he shall
come again to judgment "thus" upon a cloud. "And, behold, two men stood by
them." Why is it said, "men?" Because they had fashioned themselves
completely as such, that the beholders might not be overpowered. "Which
also said:" their words moreover were calculated for soothing: "Why stand
ye gazing up into heaven?" They would not let them any longer wait there
for Him. Here again, these tell what is greater, and leave the less unsaid.
That "He will thus come," they say, and that "ye must look for Him from
heaven." For the rest, they called them off from that spectacle to their
saying, that they might not, because they could not see Him, imagine that
He was not ascended, but even while they are conversing, would be present
ere they were aware. For if they said on a former occasion, "Whither goest
Thou?" (John xiii. 36) much more would they have said it now.(2)
"Wilt Thou at this time," say they, "restore the kingdom to Israel?"
(Recapitulation). They so well knew his mildness, that after His Passion
also they ask Him, "Wilt thou restore?" And yet He had before said to them,
"Ye shall hear of wars and rumors of wars, but the end is not yet," nor
shall Jerusalem be taken. But now they ask Him about the kingdom, not about
the end. And besides, He does not speak at great length with them after the
Resurrection. They address then this question, as thinking that they
themselves would be in high honor, if this should come to pass. But He (for
as touching this restoration, that it was not to be, He did not openly
declare; for what needed they to learn this? hence they do not again ask,
"What is the sign of Thy coming, and of the end of the world?" for they are
afraid to say that: but, "Wilt Thou restore the kingdom to Israel?" for
they thought there was such a kingdom), but He, I say, both in parables had
shown that the time was not near, and here where they asked, and He
answered thereto, "Ye shall receive power," says He, "when the Holy Ghost
is come upon you. Is come upon you," not, "is sent," [to shew the Spirit's
coequal Majesty. How then darest thou, O opponent of the Spirit, to call
Him a creature(3)?]. "And ye shall be witnesses to Me." He hinted at the
Ascension. ["And when he had spoken these things.(4)] Which they had heard
before, and He now reminds them of. ["He was taken up."] Already it has
been shown, that He went up into heaven. ["And a cloud, etc."] "Clouds and
darkness are under His feet," (Ps. xviii. 9; xcvii. 2) saith the Scripture:
for this is declared by the expression, "And a cloud received Him:" the
Lord of heaven, it means. For as a king is shown by the royal chariot, so
was the royal chariot sent for Him. ["Behold, two men, etc.] That they may
vent no sorrowful exclamations, and that it might not be with them as it
was with Elisha, (2 Kings ii. 12) who, when his master was taken up, rent
his mantle. And what say they? "This Jesus, which is taken up from you into
heaven, shall thus come." And, "Behold, two men stood by them." (Matt.
xviii. 16.) With good reason: for "in the mouth of two witnesses shall
every word be established" (Deut. xvii. 6): and these utter the same
things. And it is said, that they were "in white apparel." In the same
manner as they had already seen an Angel at the sepulchre, who had even
told them their own thoughts; so here also an Angel is the preacher of His
Ascension; although indeed the Prophets had frequently foretold it, as well
as the Resurrection.(5)
Everywhere it is Angels as at the Nativity, "for that which is conceived in
her," saith one, "is by the Holy Ghost" (Matt. i. 20): and again to Mary,
"Fear not, Mary." (Luke i. 30.) And at the Resurrection: "He is not here;
He is risen, and goeth before you." (ib. xxiv. 6.) "Come, and see!" (Matt.
xxviii. 6.) And at the Second Coming. For that they may not be utterly in
amaze, therefore it is added, "Shall thus come." (ib. xxv. 31.) They
recover their breath a little; if indeed He shall come again, if also thus
come, and not be unapproachable! And that expression also, that it is "from
them" He is taken up, is not idly added.(1) And of the Resurrection indeed
Christ Himself bears witness (because of all things this is, next to the
Nativity, nay even above the Nativity, the most wonderful: His raising
Himself to life again): for, "Destroy," He says, "this Temple, and in three
days I(2) will raise it up." (John ii. 19.) "Shall thus come," say they. If
any therefore desires to see Christ; if any grieves that he has not seen
Him: having this heard, let him show forth an admirable life, and certainly
he shall see Him, and shall not be disappointed. For Christ will come with
greater glory, though "thus," in this manner, with a body(*); and much more
wondrous will it be, to see Him descending from heaven. But for what He
will come, they do not add.
["Shall thus come," etc.] This is a confirmation of the Resurrection;
for if he was taken up with a body, much rather must He have risen again
with a body. Where are those who disbelieve the Resurrection? Who are they,
I pray? Are they Gentiles, or Christians? for I am ignorant. But no, I know
well: they are Gentiles, who also disbelieve the work of Creation. For the
two denials go together: the denial that God creates any thing from
nothing, and the denial that He raises up what has been buried. But then,
being ashamed to be thought such as "know not the power of God" (Matt.
xxii. 29), that we may not impute this to them, they allege: We do not say
it with this meaning, but because there is no need of the body. Truly it
may be seasonably said, "The fool will speak foolishness." (Is. xxxii. 6.)
Are you not ashamed not to grant, that God can create from nothing? If he
creates from matter already existing, wherein does He differ from men? But
whence, you demand, are evils? Though you should not know whence, ought you
for that to introduce another evil in the knowledge of evils? Hereupon two
absurdities follow. For if you do not grant, that from things which are
not, God made the things which are, much more shall you be ignorant whence
are evils: and then, again, you introduce another evil, the affirming that
Evil (th`n kaki'an) is uncreated. Consider now what a thing it is, when you
wish to find the source of evils, to be both ignorant of it, and to add
another to it. Search after the origin of evils, and do not blaspheme God.
And how do I blaspheme? says he. When you make out that evils have a power
equal to God's; a power uncreated. For, observe what Paul says; "For the
invisible things of Him from the creation of the world are clearly seen,
being understood by the things that are made." (Rom. i. 20.) But the devil
would have both to be of matter, that there may be nothing left from which
we may come to the knowledge of God. For tell me, whether is harder: to(3)
take that which is by nature evil (if indeed there be ought such; for I
speak upon your principles, since there is no such thing as evil by
nature), and make it either good, or even coefficent of good? or, to make
of nothing? Whether is easier (I speak of quality); to induce the non-
existent quality; or to take the existing quality, and change it into its
contrary? where them is no house, to make the house; or where it is utterly
destroyed, to make it identically exist again? Why, as this is impossible,
so is that: to make a thing into its opposite. Tell me, whether is harder;
to make a perfume, or to make filth have the effect of perfume? Say,
whether of these is easier (since we subject God to our reasonings: nay,
not we, but ye); to form eyes, or to make a blind man to see continuing
blind, and yet more sharp-sighted, than one who does see? To make blindness
into sight, and deafness into hearing? To me the other seems easier. Say
then do you grant God that which is harder, and not grant the easier? But
souls also they affirm to be of His substance. Do you see what a number of
impieties and absurdities are here! In the first place, wishing to show
that evils are from God, they bring in another thing more impious than
this, that they are equal with Him in majesty, and God prior in existence
to none of them, assigning this great prerogative even to them! In the next
place, they affirm evil to be indestructible: for if that which is
uncreated can be destroyed, ye see the blasphemy! So that it comes to this,
either(1) that nothing is of God if not these; or that these are God!
Thirdly, what I have before spoken of, in this point they defeat
themselves, and prepare against themselves fresh indignation. Fourthly,
they affirm unordered matter to possess such inherent (epithdeio'thta)
power. Fifthly, that evil is the cause of the goodness of God, and that
without this the Good had not been good. Sixthly, they bar against us the
ways of attaining unto the knowledge of God. Seventhly, they bring God down
into men, yea plants and logs. For if our soul be of the substance of God,
but the process of its transmigration into new bodies brings it at last
into cucumbers, and melons, and onions, why then the substance of God will
pass into cucumbers! And if we say, that the Holy Ghost fashioned the
Temple For our Lord's body] in the Virgin, they laugh us to scorn: and if,
that He dwelt in that spiritual Temple, again they laugh; while they
themselves are not ashamed to bring down God's substance into cucumbers,
and melons, and flies, and caterpillars, and asses, thus excogitating a new
fashion of idolatry: for let it not be as the Egyptians have it, "The onion
is God;" but let it be, "God in the onion"! Why dost thou shrink from the
notion of God's entering into a body?(2) 'It is shocking,' says he. Why
then this is much more shocking. But, a forsooth, it is not shocking--how
should it be?--this same thing which is so, if it be into us! 'But thy
notion is indeed shocking.' Do ye see the filthiness of their impiety?--But
why do they not wish the body to be raised? And why do they say the body is
evil? By what then, tell me, dost thou know God? by what hast thou the
knowledge of existing things? The philosopher too: by means of what is he a
philosopher, if the body does nothing towards it? Deaden the senses, and
then learn something of the things one needs to know! What would be more
foolish than a soul, if from the first it had the senses deadened? If the
deadening of but a single part, I mean of the brain, becomes a marring of
it altogether; if all the rest should be deadened, what would it be good
for? Show me a soul without a body. Do you not hear physicians say, The
presence of disease sadly enfeebles the soul? How long will ye put off
hanging yourselves? Is the body material? tell me. "To be sure, it is."
Then you ought to hate it. Why do you feed, why cherish it? You ought to
get quit of this prison. But besides: "God cannot overcome matter, unless
he (sumplakh^) implicate himself with it: for he cannot issue orders to it
(O feebleness!) until he close with it, and (stathh^) take his stand (say
you) through the whole of it!" And a king indeed does all by commanding;
but God, not by commanding the evil! In short, if it were unparticipant of
all good, it could not subsist at all. For Evil cannot subsist, unless it
lay hold upon somewhat of the accidents of Virtue: so that if it had been
heretofore all unmixed with virtue, it would have perished long ago: for
such is the condition of evils. Let there be a profligate man, let him put
upon himself no restraint whatever, will he live ten days? Let there be a
robber, and devoid of all conscience in his dealings with every one, let
him be such even to his fellow-robbers, will he be able to live? Let there
be a thief, void of all shame, who knows not what blushing is, but steals
openly in public. It is not in the nature of evils to subsist, unless they
get some small share at least in good. So that hereupon, according to these
men, God gave them their subsistence. Let there be a city of wicked men;
will it stand? But let them be wicked, not only with regard to the good,
but towards each other. Why, it is impossible such a city should stand.
Truly, "professing themselves to be wise, they became fools." (Rom. i. 22.)
If bodily substance be evil, then all things visible exist idly, and in
vain, both water and earth, and sun, and air; for air is also body, though
not solid. It is in point then to say, "The wicked have told me foolish
things." (Ps. cxix. 85.) But let not us endure them, let us block up our
ears against them. For there is, yea, there is, a resurrection of bodies.
This the sepulchre which is at Jerusalem declares, this the pillar(3) to
which He was bound, when He was scourged. For, "We did eat and drink with
Him," it is said. Let us then believe in the Resurrection, and do things
worthy of it, that we may attain to the good things which are to come,
through Christ Jesus our Lord, with Whom to the Father, and the Holy Ghost
together, be power, honor, now and for ever, world Without end. Amen.
HOMILY III: ACTS I. 12.
"Then returned they unto Jerusalem from the mount called Olivet, which is
from Jerusalem a sabbath day's journey.
"Then returned they," it is said: namely, when they had heard. For they
could not have borne it, if the angel had not (hupere'theto) referred them
to another Coming. It seems to me, that it was also on a sabbath-day(1)
that these things took place; for he would not thus have specified the
distance, saying, "from the mount called Olivet, which is from Jerusalem a
sabbath day's journey," unless they were then going on the sabbath-day a
certain definite distance. "And when they were come in," it says, "they
went up into an upper room, where they were making their abode:" so they
then remained in Jerusalem after the Resurrection: "both Peter, and James,
and John :" no longer is only the latter together with his brother
mentioned,(2) but together with Peter the two: "and Andrew, and Philip, and
Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus, and
Simon Zelotes, and Judas, (the brother) of James."(*) (v. 13.) He has done
well to mention the disciples: for since one had betrayed Christ, and
another had been unbelieving, he thereby shows that, except the first, all
of them were preserved.
"These were all continuing with one accord in prayer together with the
women." (v. 14.) For this is a powerful weapon in temptations; and to this
they had been trained. ["Continuing with one accord."] Good. (kalw^s).
Besides, the present temptation directed them to this: for they exceedingly
feared the Jews. "With the women," it is said: for he had said that they
had followed Him: "and with Mary the mother of Jesus." (Luke xxiii. 55.)
How then [is it said, that "that disciple"] took her to his own home" (John
xix. 26), at that time? But then the Lord had brought them together again,
and so returned. (4) "And with His brethren." (John xvii. 5.) These also
were before unbelieving.
"And in those days," it says, "Peter stood up in the midst of the
disciples, and said." (v. 15.) Both as being ardent, and as having been put
in trust by Christ with the flock, and as having precedence in honor,(1) he
always begins the discourse. ("The number of the names together were about
an hundred and twenty.) Men and brethren," he says, "this Scripture must
needs have been fulfilled, which the Holy Ghost spake before,"(2) [etc.]
(v. 16.) Why did he not ask Christ to give him some one in the room of
Judas? It is better as it is. For in the first place, they were engaged in
other things; secondly, of Christ's presence with them, the greatest proof
that could be given was this: as He had chosen when He was among them, so
did He now being absent. Now this was no small matter for their
consolation. But observe how Peter does everything with the common consent;
nothing imperiously. And he does not speak thus without a meaning. But
observe how he consoles them concerning what had passed. In fact, what had
happened had caused them no small consternation. For if there are many now
who canvass this circumstance, what may we suppose they had to say then?
"Men and brethren," says Peter. For if the Lord called them brethren,
much more may he. ["Men," he says]: they all being present.(3) See the
dignity of the Church, the angelic condition! No distinction there,
"neither male nor female." I would that the Churches were such now! None
there had his mind full of some worldly matter, none was anxiously thinking
about household concerns. Such a benefit are temptations, such the
advantage of afflictions!
"This Scripture," says he, "must needs have been fulfilled, which the
Holy Ghost spake before." Always he comforts them by the prophecies. So
does Christ on all occasions. In the very same way, he shows here that no
strange thing had happened, but what had already been foretold. "This
Scripture must needs have been fulfilled," he says, which the Holy Ghost by
the mouth of David spake before." He does not say, David, but the Spirit
through him. See what kind of doctrine the writer has at the very outset of
the book. Do you see, that it was not for nothing that I said in the
beginning of this work, that this book is the Polity of the Holy Spirit?
"Which the Holy Ghost spake before by the mouth of David." Observe how he
appropriates (oikeiou^tai) him; and that it is an advantage to them, that
this was spoken by David, and not by some other Prophet. "Concerning
Judas," he says, "which was guide." Here again mark the philosophical
temper of the man: how he does not mention him with scorn, nor say, "that
wretch," "that miscreant:" but simply states the fact; and does not even
say, "who betrayed Him," but does what he can to transfer the guilt to
others: nor does he animadvert severely even on these: "Which was guide,"
he says, "to them that took Jesus." Furthermore, before he declares where
David had spoken, he relates what had been the case with Judas, that from
the things present he may fetch assurance of the things future, and show
that this man had already received his due. "For he was numbered," says he,
"with us, and had obtained part of this ministry. Now this man acquired a
field out of the reward of iniquity." (v. 17, 18.) He gives his discourse a
moral turn, and covertly mentions the cause of the wickedness, because it
carried reproof with it.(1) And he does not say, The Jews, but, "this man,
acquired" it. For since the minds of weak persons do not attend to things
future, as they do to things present, he discourses of the immediate
punishment inflicted. "And falling headlong, he burst asunder in the
midst." He does well to dilate not upon the sin, but upon the punishment.
"And," he says, "all his bowels gushed out." This brought them
consolation.(2) "And it was known unto all the dwellers at Jerusalem;
insomuch as that field is called in their proper tongue Aceldama, that is
to say, the field of blood." (v. 19). Now the Jews(1) gave it this name,
not on this account, but because of Judas; here, however, Peter makes it to
have this reference, and when he brings forward the adversaries as
witnesses, both by the fact that they named it, and by saying, "in their
proper tongue," this is what he means.
Then after the event, he appositely brings m the Prophet, saying, "For
it is written in the Book of Psalms, Let his habitation be desolate, and
let no man dwell therein" (v. 20) (Ps. lxix. 25): this is said of the field
and the dwelling: "And his bishopric let another take; that is, his office,
his priesthood. So that this, he says, is not my counsel, but His who hath
foretold these things. For, that he may not seem to be undertaking a great
thing, and just such as Christ had done, he adduces the Prophet as a
witness. "Wherefore it behooves of these men which have companied with us
all the time." (v. 21.) Why does he make it their business too? That the
matter might not become an object of strife, and they might not fall into
contention about it. For if the Apostles themselves once did this, much
more might those. This he ever avoids. Wherefore at the beginning he said,
"Men and brethren. It behooves" to choose from among you.(2) He defers the
decision to the whole body, thereby both making the elected objects of
reverence and himself keeping clear of all invidiousness with regard to the
rest. For such occasions always give rise to great evils. Now that some one
must needs be appointed, he adduces the prophet as witness: but from among
what persons: "Of these," he says, "which have companied with us all the
time." To have said, the worthy must present themselves, would have been to
insult the others; but now he refers the matter to length of time; for he
says not simply, "These who have companied with us," but, "all the time
that the Lord Jesus went in and out among us, beginning from the baptism of
John unto that same day that He was taken up from us, must one be ordained
to be a witness with us of His resurrection" (v. 22): that their college
(ho choro`s) might not be left mutilated. Then why did it not rest with
Peter to make the election himself: what was the motive? This; that he
might not seem to bestow it of favor. And besides, he was not yet endowed
with the spirit. "And they appointed two, Joseph called Barsabus, who was
surnamed Justus, and Matthias." (v. 23.) Not he appointed them: but it was
he that introduced the proposition to that effect, at the same time
pointing out that even this was not his own, but from old time by prophecy;
so that he acted as expositor, not as preceptor. "Joseph called Barsabus,
who was surnamed Justus." Perhaps both names are given, because there were
others of the same name, for among the Apostles also there were several
names alike; as James, and James (the son) of Alphaeus; Simon Peter, and
Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. The
appellation, however, may have arisen from a change of life, and very
likely also of the moral character. (3) "They appointed two," it is said,
"Joseph called Barsabus, who was surnamed. Justus, and Matthias. And they
prayed, and said; Thou, Lord, which knowest the hearts of all men, show
whether of these two thou hast chosen, that he may take part of this
ministry and Apostleship, from which Judas by transgression fell, that he
might go to his own place." (v. 24, 25.) They do well to mention the sin of
Judas, thereby showing that it is a witness they ask to have; not
increasing the number, but not suffering it to be diminished. "And they
gave forth their lots "(for the spirit was not yet sent), "and the lot fell
upon Matthias: and he was numbered with the eleven Apostles." (v. 26.)
"Then," it says, "returned they unto Jerusalem from the mount called
Olivet (Recapitulation), ["which(4) is nigh to Jerusalem, at the distance
of a sabbath-day's journey:"] so that there was no long way to go, to be a
cause of alarm to them while yet trembling and fearful. "And when they were
come in, they went up into an upper room." They durst not appear in the
town. They also did well to go up into an upper room, as it became less
easy' to arrest them at once. "And they continued," it is said, "with one
accord in prayer." Do you see how watchful they were? "Continuing in
prayer," and "with one accord," as it were with one soul, continuing
therein: two things reported in their praise. ["Where(1) they were
abiding," etc., to, "And Mary the Mother of Jesus and His brethren."] Now
Joseph perhaps was dead: for it is not to be supposed that when the
brethren had become believers, Joseph believed not; he who in fact had
believed before any. Certain it is that we nowhere find him looking upon
Christ as man merely. As where His mother said, [" Thy father and I did
seek thee sorrowing." (Luke ii. 48.) And upon another occasion, it was
said,] "Thy mother(2) and thy brethren seek thee." (Matt. xiii. 47.) So
that Joseph knew this before all others. And to them [the brethren] Christ
said, "The world cannot hate you, but Me it hateth. (John vii. 7.)
Again, consider the moderation of James. He it was who received the
Bishopric of Jerusalem, and here he says nothing. Mark also the great
moderation of the other Apostles, how they concede the throne to him, and
no longer dispute with each other. For that Church was as it were in
heaven: having nothing to do with this world's affairs: and resplendent not
with wails, no, nor with numbers, but with the zeal of them that formed
the assembly. They were "about an hundred and twenty," it says. The seventy
perhaps whom Christ Himself had chosen, and other of the more earnest-
minded disciples, as Joseph and Matthias. (v. 14.) There were women, he
says, many, who followed Him. (Mark xv. 41.) ["The number of the names
together.] Together(3)" they were on all occasions.
[" Men and brethren," etc.] Here is forethought for providing a
teacher; here was the first who ordained a teacher. He did not say, 'We are
sufficient.' So far was he beyond all vain-glory, and he looked to one
thing alone. And yet he had the same power to ordain as they all
collectively.(4) But well might these things be done in this fashion,
through the noble spirit of the man, and because prelacy then was not an
affair of dignity, but of provident care for the governed. This neither
made the elected to become elated, for it was to dangers that they were
called, nor those not elected to make a grievance of it, as if they were
disgraced. But things are not done in this fashion now; nay, quite the
contrary.--For observe, they were an hundred and twenty, and he asks for
one out of the whole body with good right, as having been put in charge of
them: for to him had Christ said, "And when thou art converted, strengthen
thy brethren." (Luke xxii. 32, Ben.)
"For he was numbered with us," (prw^tos tou^ pra'gmatos auqthntei^
absent from A.B.C.) says Peter. On this account it behooves to propose
another; to be a witness in his place. And see how he imitates his Master,
ever discoursing from the Scriptures, and saying nothing as yet concerning
Christ; namely, that He had frequently predicted this Himself. Nor does he
mention where the Scripture speaks of the treachery of Judas; for instance,
"The mouth of the wicked and the mouth of the deceitful are opened against
me" (Ps. cix. 1.); but where it speaks only of his punishment; for this was
most to their advantage. It shows again the benevolence of the Lord: "For
he was numbered with us" (tou^to ga`r autou`s ma'lista wphe'lei: Dei'knusi
pa'lin A.B.C.), he says, "and obtained his lot of this ministry." He calls
it everywhere "lot," showing that the whole is from God's grace and
election, and reminding them of the old times, inasmuch as God chose him
into His own lot or portion, as of old He took the Levites. He also dwells
upon the circumstances respecting Judas, showing that the reward of the
treachery was made itself the herald of the punishment. For he "acquired."
he says, "a field out of the reward of the iniquity." Observe the divine
economy in the event. "Of the iniquity," he says. For there are many
iniquities, but never was anything more iniquitous than this: so that the
affair was one of iniquity. Now not only to those who were present did the
event become known, but to all thereafter, so that without meaning or
knowing. what they were about, they gave it a name; just as Caiaphas had
prophesied unconsciously. God compelled them to call the field in Hebrew
"Aceldama." (Matt. xxvi. 24.) By this also the evils which were to come
upon the Jews were declared: and Peter shows the prophecy to have been so
far in part fulfilled, which says, "It had been good for that man if he had
not been born." We may with propriety apply this same to the Jews likewise;
for if he who was guide suffered thus, much more they Thus far however
Peter says nothing of this. Then, showing that the term, "Aceldama," might
well be applied to his fate, he introduces the prophet, saying, "Let his
habitation be desolate." For what can be worse desolation than to become a
place of burial? And the field may well be called his. For he who cast down
the price, although others were the buyers, has a right to be himself
reckoned owner of a great desolation.(1) This desolation was the prelude to
that of the Jews, as will appear on looking closely into the facts. For
indeed they destroyed themselves by famine, and killed many, and the city
became a burial-place of strangers, of soldiers,(2) for as to those, they
would not even have let them be buried, for in fact they were not deemed
worthy of sepulture.
"Wherefore of these men which have companied with us," continues Peter.
Observe how desirous he is they should be eye-witnesses. It is true indeed
that the Spirit would shortly come; and yet great care is shown with regard
to this circumstance. "Of these men," he says, "which have companied with
us, all the time that the Lord Jesus went in and out among us." He shows
that they had dwelt with Christ, not simply been present as disciples. In
fact, from the very beginning there were many that then followed Him.
Observe, for instance, how this appears in these words: "One of the two
which heard John speak, and followed Jesus.--All the time," he says, "that
the Lord Jesus went in and out among us, beginning from the baptism of
John." (John i. 40.) True! for no one knew what preceded that event, though
they did learn it by the Spirit. "Unto that same day that He was taken up
from us, must one be ordained to be a witness with us of His
resurrection."(*) He said not, a witness of the rest of his actions, but a
witness of the resurrection alone. For indeed that witness had a better
right to be believed, who was able to declare, that He Who ate and drank,
and was crucified, the same rose again. Wherefore it was needed that he
should be a witness, not only of the time preceding this event, nor only of
what followed it, and of the miracles; the thing required was, the
resurrection. For the other matters were manifest and acknowledged, but the
resurrection took place in secret, and was manifest to these only. And they
do not say, Angels have told us; but, We have seen.(3) For this it was that
was most needful at that time: that they should be men having a right to be
believed, because they had seen.
"And they appointed two," it is said.(+) Why not many? That the feeling
of disappointment might not reach further, extending to many. Again, it is
not without reason(4) that he puts Matthias last; he would show, that
frequently he that is honourable among men, is inferior before God. And
they all pray in common saying, "Thou, Lord, which knowest the hearts of
all men, show. Thou," not "We." And very seasonably they use the epithet,
"heart-knowing:" for by Him Who is this(5) must the choice be made. So
confident were they, that assuredly one of them must be appointed. They
said not, Choose, but, "Show the chosen one;" knowing that all things were
foreordained of God; "Whom Thou didst choose: one of these two," say they,
"to have his lot in this ministry and apostleship." For there was besides
another ministry (diakoni'a). "And they gave them their lots." For they did
not yet consider themselves to be worthy to be informed by some sign.(1)
And besides, if in a case where neither prayer was made, nor men of worth
were the agents, the casting of lots so much availed, because it was done
of a right intention, I mean in the case of Jonah (Jonah i. 7); much more
did it here. Thus,(2) did he, the designated, fill up the company, complete
the order: but the other candidate was not annoyed; for the apostolic
writers would not have concealed [that or any other] failings of their own,
seeing they have told of the very chief Apostles, that on other occasions
they had indignation (Matt. xx. 24; xxvi. 8), and this not once only, but
again and again.
Let us then also imitate them. And now I address no longer every one,
but those who aim at preferment. If thou believest that the election is
with God, be not displeased. (Mark x. 14, 21; xiv. 4.) For it is with Him
thou art displeased, and with Him thou art exasperated: it is He who has
made the choice; thou doest the very thing that Cain did; because,
forsooth, his brother's, sacrifice was preferred, he was indignant, when he
ought to have felt compunction. However, that is not what I mean here; but
this, that God knows how to dispense things for the best. In many cases,
thou art in point of disposition more estimable than the other but not the
fit person. Besides, on the other hand, thy life is irreproachable, and thy
habits those of a well-nurtured man, but in the Church this is not all that
is wanted. Moreover, one man is adapted for one thing, another for another.
Do you not observe, how much discourse the holy Scripture has made on this
matter? But let me say why it is that the thing has become a subject of
competition: it is because we come to the Episcopate not as unto a work of
governing and superintending the brethren, but as to a post of dignity and
repose. Did you but know that a Bishop is bound to belong to all, to bear
the burden of all; that others, if they are angry, are pardoned, but he
never; that others, if they sin, have excuses made for them, he has none;
you would not be eager for the dignity, would not run after it. So it is,
the Bishop is exposed to the tongues of all, to the criticism of all,
whether they be wise or fools. He is harassed with cares every day, nay,
every night. He has many to hate him, many to envy him. Talk not to me of
those who curry favor with all, of those who desire to sleep, of those who
advance to this office as for repose. We have nothing to do with these; we
speak of those who watch for your souls, who consider the safety and
welfare of those under them before their own. Tell me now: suppose a man
has ten children, always living with him, and constantly under his control;
yet is he solicitous about them; and a bishop, who has such numbers, not
living under the same roof with him, but owing obedience to his authority--
what does he not need to be! But he is honored, you will say. With what
sort of honor, indeed! Why, the paupers and beggars abuse him openly in the
market-place. And why does he not stop their mouths then? Yes, very proper
work, this, for a bishop, is it not?(3) Then again, if he do not give to
all, the idle and the industrious alike, lo! a thousand complaints on all
sides. None is afraid to accuse him, and speak evil of him. In the case of
civil governors, fear steps in; with bishops, nothing of the kind. As for
the fear of God, it does not influence people, as regards them, in the
least degree. Why speak of the anxiety connected with the word and
doctrine? the painful work in Ordinations? Either, perhaps, I am a poor
wretched incompetent creature, or else, the case is as I say. The soul of a
Bishop is for all the world like a vessel in a storm: lashed from every
side, by friends, by foes, by one's own people, by strangers. Does not the
Emperor rule the whole world, the Bishop a single city? Yet a Bishop's
anxieties are as much beyond those of the emperor, as the waters of a river
simply moved, by the wind are surpassed in agitation by the swelling and
raging sea. And why? because in the one case there are many to lend a hand,
for all goes on by law and by rule; but in the other there is none of this,
nor is there authority to command; but if one be greatly moved, then he is
harsh; if the contrary, then he is cold! And in him these opposites must
meet, that he may neither be despised, nor be hated. Besides, the very
demands of business preoccupy him: how many is he obliged to offend,
whether he will or not! How many to be severe with! I speak not otherwise
than it is, but as I find it in my own actual experience. I do not think
there are many among Bishops that will be saved, but many more that perish:
and the reason is, that it is an affair that requires a great mind. Many
are the exigencies which throw a man out of his natural temper; and he had
need have a thousand eyes on all sides. Do you not see what a number of
qualifications the Bishop must have? to be apt to teach, patient, holding
fast the faithful word in doctrine (see 1 Tim. iii. 2-9. Tit. i. 7-9). What
trouble and pains does this require! And then, others do wrong, and he
bears all the blame. To pass over every thing else: if one soul depart
unbaptized, does not this subvert all his own prospect of salvation? The
loss of one soul carries with it a penalty which no language can represent.
For if the salvation of that soul was of such value, that the Son of God
became man, and suffered so much, think how sore a punishment must the
losing of it bring! And if in this present life he who is cause of an-
other's destruction is worthy of death, much more in the next world. Do not
tell me, that the presbyter is in fault, or the deacon. The guilt of all
these comes perforce upon the head of those who ordained them. Let me
mention another instance. It chances, that a bishop has inherited from his
predecessor a set of persons of indifferent character.(1) What measures is
it proper to take in respect of bygone transgressions (for here are two
precipices) so as not to let the offender go unpunished, and not to cause
scandal to the rest? Must one's first step be to cut him off? There is no
actual present ground for that. But is it right to let him go unmarked?
Yes, say you; for the fault rests with the bishop Who ordained him. Well
then? must one refuse to ordain him again, and to raise him to a higher
degree of the ministry? That would be to publish it to all men, that he is
a person of indifferent character, and so again one would cause scandal in
a different way. But is one to promote him to a higher degree? That is much
worse.
If then there were only the responsibility of the office itself for
people to run after in the episcopate, none would be so quick to accept it.
But as things go, we run after this, just as we do after the dignities of
the world. That we may have glory with men, we lose ourselves with God.
What profit in such honor? How self-evident its nothingness is! When you
covet the episcopal rank,(2) put in the other scale, the account to be
rendered after this life. Weigh against it, the happiness of a life free
from toil, take into account the different measure of the punishment. I
mean, that even if you have sinned, but in your own person merely, you will
have no such great punishment, nothing like it: but if you have sinned as
bishop, you are lost. Remember what Moses endured, what wisdom he
displayed, what good deeds he exhibited: but, for committing one sin
only,(3) he was bitterly punished; and with good reason; for this fault
was attended with injury to the rest. Not m regard that the sin was public,
but because it was the sin of a spiritual Ruler (hiere'ws, cf. S.); for in
truth we do not pay the same penalty for public and for hidden faults. (Aug
in Ps. xcix. 6.) The sin may be the same, but not the (zhmi'a) harm of it;
nay, not the sin itself; for it is not the same thing to sin in secret and
unseen, and to sin openly. But the bishop cannot sin unobserved. Well for
him if he escape reproach, though he sin not; much less can he think to
escape notice, if he do sin. Let him be angry, let him laugh, or let him
but dream of a moment's relaxation, many are they that scoff, many that are
offended, many that lay down the law, many that bring to mind he former
bishops, and abuse the, present one; not that they wish to sound the praise
of those; no, it is only to carp at him that they bring up the mention of
fellow-bishops, of presbyters. Sweet, says the proverb, is war to the
inexperienced; but(4) it may rather be said now, that even after one has
come out of it, people in general have seen nothing of it: for in their
eyes it is not war, but like those shepherds in Ezekiel, we slay and
devour. (Ezek. xxxiv. 2.) Which of us has it in his power to show that he
has taken as much care for the flocks of Christ, as Jacob did for Laban's?
(Gen. xxxi. 40.) Which of us can tell of the frost of the night? For talk
not to me of vigils, and all that parade.(1) The contrary plainly is the
fact. Prefects, and governors (u'parchoi kai` topa'rchai) Of provinces, do
not enjoy such honour as he that governs the Church. If he enter the
palace, who but he is first? If he go to see ladies, or visit the houses of
the great, none is preferred to him. The whole state of things is ruined
and corrupt. I do not speak thus as wishing to put us bishops to shame, but
to repress your hankering after the office. For with what conscience,(2)
(even should you succeed in becoming a bishop, having made interest for it
either in person or by another), with what eyes will you look the man in
the face who worked with you to that end? What will you have to plead for
your excuse? For he that unwillingly, by compulsion and not with his own
consent, was raised to the office, may have something to say for himself,
though for the most part even such an one has no pardon to expect,(3) and
yet truly he so far has something to plead in excuse. Think how it fared
with Simon Magus. What signifies it that you give not money, if, in place
of money, you pay court, you lay many plans, you set engines to work? "Thy
money perish with thee!" (Acts viii. 20.) Thus was it said to him, and thus
will it be said to these: your canvassing perish with you, because you have
thought to purchase the gift of God by human intrigue! But there is none
such here? And God forbid there should be! For it is not that I wish any
thing of what I have been saying to be applicable to you: but just now the
connexion has led us on to these topics. In like manner when we talk
against covetousness, we are not preaching at you, no, nor against any one
man personally. God grant it may be the case, that these remedies were
prepared by us without necessity. The wish of the physician is, that after
all his pains, his drugs may be thrown away because not wanted: and this is
just what we desire, that our words may not have been needed, and so have
been spoken to the wind, so as to be but words. I am ready to submit to
anything, rather than be reduced to the necessity of using this language.
But if you like, we are ready to leave off; only let our silence be without
bad effects. No one, I imagine, though he were ever so vainglorious, would
wish to make a display of severity, when there is nothing to call for it. I
will leave the teaching to you: for that is the best teaching, which
teaches by actions.(4) For indeed the best physicians, although the
sickness of their patients brings them in fees, would rather their friends
were well. And so we too wish all to be well. (2 Cor. xiii. 7.) It is not
that we desire to be approved, and you reproved. I would gladly manifest,
if it were possible, with my very eyes, the love which I bear to you: for
then no one would be able to reproach me, though my language were ever so
rough. "For speech of friends, yea, were it insult, can be borne;"(5) more
"faithful are the wounds of a friend, rather than the ready kisses of an
enemy. (Prov. xxvii. 6.) There nothing I love more than you, no, not even
light itself. I would gladly have my eyes put out ten thousand times over,
if it were possible by this means to convert your souls; so much is your
salvation dearer to me than light itself. For what profit to me in the rays
of the sun, when despondency on your account makes it all thick darkness
before my eyes? Light is good when it shines in cheerfulness, to a
sorrowful heart it seems even to be a trouble. How true this is, may you
never learn by experience! However, if it happen to any of you to fall into
sin, just stand by my bedside, when I am laid down to rest and should be
asleep; see(6) whether I am not like a palsied man, like one beside
himself, and, in the language of the prophet, "the light of mine eyes, it
also is gone from me. (Ps. xxxviii. 10.) For where is our hope, if you do
not make progress? where our despondency, if you do excellently? I seem to
have wings, when I hear any thing good of you. "Fulfil ye my joy." (Phil.
ii. 2.) This one thing is the burden of my prayers, that I long for your
advancement. But that in which I strive with all is this, that I love you,
that I am wrapped up in you, that you are my all, father, mother, brethren,
children. Think not then that any thing that has been said was said in a
hostile l spirit, nay, it is for your amendment. It is written "A brother
assisted by his brother is as a strong city." (Prov. xviii. 19.) Then do
not take it in disdain: for neither do I undervalue what you have to say. I
should wish even to be set right by you. For all (Edd. 'all we') [ye are
brethren, and One is our Master: yet even among brothers it is for one to
direct, while the others obey. Then disdain it not, but let us do all to
the glory of God, for to Him belongs glory for ever and ever. Amen.
HOMILY IV: ACTS II. 1, 2.
"And when the day of Pentecost was fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven."
DOST thou perceive the type? What is this Pentecost? The time when the
sickle was to be put to the harvest, and the ingathering was made. See now
the reality, when the time was come to put in the sickle of the word: for
here, as the sickle, keen-edged, came the Spirit down. For hear the words
of Christ: "Lift up your eyes," He said, "and look on the fields, for they
are white already to harvest." (John iv. 35.) And again, "The harvest truly
is great, but the laborers are few." (Matt. ix. 38.) But as the first-
fruits of this harvest, He himself took [our nature], and bore it up on
high. Himself first put in the sickle. Therefore(1) also He calls the Word
the Seed. "When," it says, "the day of Pentecost was fully come" (Luke
viii. 5, 11): that is, when at the Pentecost, while about it, in short.(2)
For it was essential that the present events likewise should take place
during the feast, that those who had witnessed the crucifixion of Christ,
might also behold these. "And suddenly there came a sound from heaven." (v.
2.) Why did this not come to pass without sensible tokens? For this reason.
If even when the fact was such, men said, "They are full of new wine," what
would they not have said, had it been otherwise? And it is not merely,
"there came a sound," but, "from heaven." And the suddenness also startled
them, and(3) brought all together to the spot. "As of a rushing mighty
wind:" this betokens the exceeding vehemence of the Spirit. "And it filled
all the house:" insomuch that those present both believed, and (Edd.
tou'tous) in this manner were shown to be worthy. Nor is this all; but what
is more awful still, "And there appeared unto them," it says, "cloven
tongues like as of fire." (v. 3.) Observe how it is always, "like as;" and
rightly: that you may have no gross sensible notions of the Spirit. Also,
"as it were of a blast:" therefore it was not a wind. "Like as of fire."
For when the Spirit was to be made known to John, then it came upon the
head of Christ as in the form of a dove: but now, when a whole multitude
was to be converted, it is "like as of fire. And it sat upon each of them."
This means, that it remained and rested upon them." For the sitting is
significant of settledness and continuance.
Was it upon the twelve that it came? Not so; but upon the hundred and
twenty. For Peter would not have quoted to no purpose the testimony of the
prophet, saying, "And it shall come to pass in the last days, saith the
Lord God, I will pour out of My spirit upon all flesh: and your sons and
your daughters shall prophesy, and your young men shall see visions, and
your old men shall dream dreams." (Joel if. 28.) "And they were all filled
with the Holy Ghost." (v. 4.) For, that the effect may not be to frighten
only, therefore is it both "with the Holy Ghost, and with fire. And began
to speak with other tongues, as the Spirit gave them utterance."' (Matt.
iii. 11.) They receive no other sign, but this first; for it was new to
them, and there was no need of any other sign. "And it sat upon each of
them," says the writer. Observe now, how there is no longer any occasion
for that person to grieve, who was not elected as was Matthias, "And they
were all filled," he says; not merely received the grace of the Spirit, but
"were filled. And began to speak with other tongues, as the Spirit gave
them utterance." It would not have been said, All, the Apostles also being
there present, unless the rest also were partakers. For were it not so
having above made mention of the Apostles distinctively and by name, he
would not now have put them all in one with the rest. For if, where it was
only to be mentioned that they were present, he makes mention of the
Apostles apart, much more would he have done so in the case here
supposed.(1) Observe, how when one is continuing in prayer, when one is in
charity, then it is that the Spirit draws near. It put them in mind also of
another vision: for as fire did He appear also in the bush. "As the Spirit
gave them utterance, apophthe'ggesthai." (Exod. ii. 2.) For the things
spoken by them were apophthe'gmata profound utterances. "And," it says,
"there were dwelling at Jerusalem Jews, devout men." (v. 5.) The fact of
their dwelling there was a sign of piety: that being of so many nations
they should have left country, and home, and relations, and be abiding
there. For, it says, "There were dwelling at Jerusalem Jews, devout men,
out of every nation under heaven. Now when this was noised abroad, the
multitude came together, and were confounded. (v. 6.) Since the event had
taken place in a house, of course they came together from without. The
multitude was confounded: was all in commotion. They marvelled; "Because
that every man heard them speak in his own language. And they were amazed,"
it says, "and marvelled, saying one to another, Behold, are not all these
which speak Galileans?" (v. 7-13.) They immediately turned their eyes
towards the Apostles. "And how" (it follows) "hear we every man in our own
tongue, wherein we were born? Parthians, and Medes, and Elamites, and the
dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia,
Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:"
mark how they run from east to west:(2) "and strangers of Rome, Jews and
proselytes, Cretes and Arabians, we do hear them speak in our tongues the
wonderful works of God. And, they were all amazed, and were in doubt,
saying one to another, What meaneth this? Others mocking said, These men
are full of new wine." O the excessive folly! O the excessive malignity!
Why it was not even the season for that; for it was Pentecost. For this was
what made it worse: that when those were confessing--men that were Jews,
that were Romans, that were proselytes, yea perhaps that had crucified Him-
-yet these, after so great signs, say, "They are full of new wine!"
But let us look over what has been said from the beginning.
(Recapitulation.) "And when the day of Pentecost," etc. "It filled," he
says, "the house." That wind pnoh` was a very pool of water. This betokened
the copiousness, as the fire did the vehemence. This nowhere happened in
the case of the Prophets: for to uninebriated souls such accesses are not
attended with much disturbance; but "when they have well drunken," then
indeed it is as here, but with the Prophets it is otherwise.(3) (Ez. iii.
3.) The roll of a book(4) is given him, and Ezekiel ate what he was about
to utter. "And it became in his mouth," is is said, "as honey for
sweetness." (And(5) again the hand of God touches the tongue of another
Prophet; but here it is the Holy Ghost Himself: (Jer. i. 9) so equal is He
in honor with the Father and the Son.) And again, on the other hand,
Ezekiel calls it "Lamentations, and mourning, and woe." (Ez. ii. 10.) To
them it might well be in the form of a book; for they still needed
similitudes. Those had to deal with only one nation, and with their own
people; but these with the whole world, and with men whom they never knew.
Also Elisha receives the grace through the medium of a mantle (2 Kings
xiii.); another by oil, as David (2 Sam. xvi. 13); and Moses by fire, as we
read of him at the bush. (Exod. iii. 2.) But in the present case it is not
so; for the fire itself sat upon them. (But wherefore did the fire not
appear so as to fill the house? Because they would have been terrified.)
But the story shows, that it is the same here as there.(1) For you are not
to stop at this, that "there appeared unto them cloven tongues" but note
that they were "of fire." Such a fire as this is able to kindle infinite
fuel. Also, it is well said, Cloven, for they were from one root; that you
may learn, that it was an operation sent from the Comforter.[*]
But observe how those men also were first shown to be worthy, and then
received the Spirit as worthy. Thus, for instance, David:(2) what he did
among the sheepfolds, the same he did after his victory and trophy; that it
might be shown how simple and absolute was his faith. Again, see Moses
despising royalty, and forsaking all, and after forty years taking the lead
of the people (Exod. ii. 11); and Samuel occupied there in the temple (1
Sam. iii. 3); Elisha leaving all (1 Kings xix. 21); Ezekiel again, made
manifest by what happened thereafter. s In this manner, you see, did these
also leave all that they had. They learnt also what human infirmity is, by
what they suffered; they learnt that it was not in vain they had done these
good works. (1 Sam. ix. and xi. 6.) Even Saul, having first obtained
witness that he was good, thereafter received the Spirit. But in the same
manner as here did none of them receive. Thus Moses was the greatest of the
Prophets, yet he, when others were to receive the Spirit, himself suffered
diminution.(4) But here it is not so; but just as fire kindles as many
flames as it will, so here the largeness of the Spirit was shown, in that
each one received a fountain of the Spirit; as indeed He Himself had
foretold, that those who believe in Him, should have "a well of water
springing up into everlasting life." (John iv. 14.) And good reason that it
should be so. For they did not go forth to argue with Pharaoh, but to
wrestle with the devil. But the wonder is this, that when sent they made no
objections; they said not, they were "weak in voice, and of a slow tongue."
(Exod. iv. 10.) For Moses had taught them better. They said not, they were
too young. (Jer. i. 6.) Jeremiah had made them wise. And yet they had heard
of many fearful things, and much greater than were theirs of old time; but
they feared to object.--And because they were angels of light, and
ministers of things above ["Suddenly there came from heaven," etc.] To them
of old, no one "from heaven" appears, while they as yet follow after a
vocation on earth; but now that Man has gone up on high,. the Spirit also
descends mightily from on high. "As it were a rushing mighty wind;" making
it manifest by this, that nothing shall be able to withstand them, but they
shall blow away all adversaries like a heap of dust. "And it filled all the
house." The house also was a symbol of the world. "And it sat upon each of
them," [etc.] and "the multitude came together, and were confounded."
Observe their piety; they pronounce no hasty judgment, but are perplexed:
whereas those reckless ones pronounce at once, saying, "These men are full
of new wine." Now it was in order that they might have it in their
power,(5) in compliance with the Law, to appear thrice in the year in the
Temple, that they dwelt there, these "devout men from all nations." Observe
here, the writer has no intention of flattering them. For he does not say
that they pronounced any opinion: but what? "Now when this was noised
abroad, the multitude came together, and were confounded." And well they
might be; for they supposed the matter was now coming to an issue against
them, on account of the outrage committed against Christ. Conscience also
agitated their souls, the very blood being yet upon their hands, and every
thing alarmed them. "Behold, are not all these which speak Galileans?" For
indeed this was confessed. ["And how hear we"] so much did the sound alarm
them. [" Every man in our own tongue," etc.] for it found the greater part
of the world assembled there. ["Parthians and Medes," etc.] This nerved the
Apostles: for, what it was to speak in the Parthian tongue, they knew not
but now learnt from what those said. Here is mention made of nations that
were hostile to them, Cretans, Arabians, Egyptians, Persians: and that they
would conquer them all was here made manifest. But as to their being in
those countries, they were there in captivity, many of them: or else, the
doctrines of the Law had become disseminated [among] the Gentiles in those
countries.(1) So then the testimony comes from all quarters: from citizens,
from foreigners, from proselytes. "We do hear them speak in our tongues the
wonderful works of God." For it was not only that they spoke (in their
tongues), but the things they spoke were wonderful.[*] Well then might they
be in doubt: for never had the like occurred. Observe the ingenuousness of
these men. They were amazed and were in doubt, saying, "What meaneth this?"
But "others mocking said, 'These men are full of new wine'" (John viii.
48), and therefore mocked. O the effrontery! And what wonder is it? Since
even of the Lord Himself, when casting out devils, they said that He had a
devil! For so it is; wherever impudent assurance exists, it has but one
object in view, to speak at all hazards, it cares not what; not that the
man should say something real and relevant to the matter of discourse, but
that he should speak no matter what. [" They are full of new wine."] Quite
a thing of course (is no, it?),(2) a that men in the midst of such dangers,
and dreading the worst, and in such despondency, have the courage to utter
such things! And observe: since this was unlikely; because they Would not
have been drinking much [at that early hour], they ascribe the whole matter
to the quality (of the wine), and say, "They are full" of it. "But Peter,
standing up with the eleven, lifted up his voice, and said unto them." In a
former place(8) you saw his provident forethought, here you see his manly
courage. For if they were astonished and amazed, was it not as wonderful
that he should be able in the midst of such a multitude to find language,
he, an unlettered and ignorant man? If a man is troubled when he speaks
among friends, much more might he be troubled among enemies and
bloodthirsty men. That they are not drunken, he shows immediately by his
very voice, that they are not beside themselves, as the soothsayers: and
this too, that they were not constrained by some compulsory force. What is
meant by, "with the eleven?" They expressed themselves through one common
voice, and he was the mouth of all. The eleven stood by as witnesses to
what he said. "He lifted up his voice," it is said. That is, he spoke with
great confidence, that they might perceive the grace of the Spirit. He who
had not endured the questioning of a poor girl, now in the midst of the
people, all breathing murder, discourses with such confidence, that this
very thing becomes an unquestionable proof of the Resurrection: in the
midst of men who could deride and make a joke of such things as these! What
effrontery, think you, must go to that! what impiety, what
shamelessness!(1) For wherever the Holy Spirit is present, He makes' men of
gold out of men of clay. Look, I pray you, at Peter now examine well that
timid one, and devoid of understanding; as Christ said, "Are ye also yet
without understanding?" (Matt. xv. 16) the man, who after that marvellous
confession was called "Satan." (Ib. xvi. 23.) Consider also the unanimity
of the Apostles. They themselves ceded to him the office of speaking; for
it was not necessary that all should speak. "And he lifted up his voice,"
and spoke out to them with great boldness. Such a thing it is to be a
spiritual man I Only let us also bring ourselves into a state meet for the
grace from above, and all becomes easy. For as a man of fire falling into
the midst of straw would take no harm, but do it to others: not he could
take any harm, but they, in assailing him, destroy themselves. For the case
here was just as if one carrying hay should attack one bearing fire: even
so did the Apostles encounter these their adversaries with great boldness.
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(2) (the Apostles) not fight
against poverty and hunger: against ignominy and infamy (for they were
accounted deceivers): did they not fight.(3) 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,(4) 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 were they any more affected
in their minds by all these things, than they would have been at seeing
them in a dream or in a picture?(5) With bare body they took the field
against all the armed, though against them all men had arbitrary power
[against them, were]: terrors of rulers, force of arms, in cities and
strong walls:(6) without experience, without skill of the tongue, and in
the condition of quite ordinary men, matched against juggling conjurors,
against impostors, against the whole throng of sophists, of rhetoricians,
of philosophers grown mouldy in the Academy and the walks of the
Peripatetics, against all these they fought the battle out. And the man
whose occupation bad been about lakes, so mastered them, as if it cost him
not so much ado as even a contest with dumb fishes: for just as if the
opponents he had to outwit were indeed more mute than fishes, so easily did
he get the better of them! And Plato, that talked a deal of nonsense in his
day, is silent now, while this man utters his voice everywhere; not among
his own countrymen alone, but also among Parthians, and Medes, and
Elamites, and in India, and in every part of the earth, and to the
extremities of the world. Where now is Greece, with her big pretentions?
Where the name of Athens? Where the ravings of the philosophers? He of
Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all.
Are you not ashamed--confess it--at the very name of the country of him who
has defeated you? But if you hear his own name too, and learn that he was
called Cephas, much more will you hide your faces. This, this has undone
you quite; because you esteem this a reproach, and account glibness of
tongue a praise, and want of glibness a disgrace. You have not followed the
road you ought to have chosen, but leaving the royal road, so easy, so
smooth, you have trodden one rough, and steep, and laborious. And therefore
you have not attained unto the kingdom of heaven.
Why then, it is asked, did not Christ exercise His influence upon
Plato, and upon Pythagoras? Because the mind of Peter was much more
philosophical(1) than their minds. They were in truth children shifted
about on all sides by vain glory; but this man was a philosopher, one apt
to receive grace. If you laugh at these words, it is no wonder; for those
aforetime laughed, and said, the men were full of new wine. But afterwards,
when they suffered those bitter Calamities, exceeding all others in misery;
when they saw their city falling in ruins, and the fire blazing, and the
walls hurled to the ground, and those manifold frantic horrors, which no
one can find words to express, they did not laugh then. And you will laugh
then, if you have the mind to laugh, when the time of hell is close at
hand, when the fire is kindled for your souls. But why do I speak of the
future? Shall I show you. what Peter is, and what Plato, the philosopher?
Let us for the present examine their respective habits, let us see what
were the pursuits of each. The one wasted his time about a set of idle and
useless dogmas, and philosophical, as he says,(2) that we may learn that
the soul of our philosopher becomes a fly.[*] Most truly said, a fly! not
indeed changed into one, Gut a fly must have entered upon possession of the
soul which dwelt in Plato; for what but a fly is worthy of such ideas! The
man was full of irony, and of jealous feelings against every one else, as
if he made it his ambition to introduce nothing useful, either out of his
own head or other people's. Thus he adopted the metempsychosis from
another, and from himself produced the Republic, in which he enacted those
laws full of gross turpitude. Let the women, he says, be in common, and let
the virgins go naked, and let them wrestle before the eyes of their lovers,
and let there also be common fathers, and let the children begotten be
common. But with us, not nature makes common fathers, but the philosophy of
Peter does this; as for that other, it made away with all paternity.(8) For
Plato's system only tended to make the real father next to unknown, while
the false one was introduced. It plunged the soul into a kind of
intoxication and filthy wallowing. Let all, he says, have intercourse with
the women without fear. The reason why I do not examine the maxims of
poets, is, that I may not be charged with ripping up fables. And yet I am
speaking of fables much more ridiculous than even those. Where have the
poets devised aught so portentous as this? But (not to enter into the
discussion of his other maxims), what say you to these--when he equips the
females with arms, and helmets, and greaves, and says that the human race
has no occasion to differ from the canine! Since dogs, he says, the female
and the male, do just the same things in common, so let the women do the
same works as the men, and let all be turned upside down. For the devil has
always endeavored by their means(4) to show that our race is not more
honorable than that of brutes; and, in fact, some have gone to such a pitch
of (kenodoxi'as) absurdity, as to affirm that the irrational creatures are
endued with reason. And see in how many various ways he has run riot in the
minds of those men! For whereas their leading men affirmed that our soul
passes into flies, and dogs, and brute creatures; those who came after
them, being ashamed of this, fell into another kind of turpitude, and
invested the brute creatures with all rational science, and made out that
the creatures--which were called into existence on our account--are in all
respects more honorable than we! They even attribute to them foreknowledge
and piety. The crow, they say, knows God, and the raven likewise, and they
possess gifts of prophecy, and foretell the future; there is justice among
them, and polity, and laws. Perhaps you do not credit the things I am
telling you. And well may you not, nurtured as you have been with sound
doctrine; since also, if a man were fed with this fare, he would never
believe that there exists a human being who finds pleasure in eating dung.
The dog(5) also among them is jealous, according to Plato. But when we tell
them that these things are fables, and are full of absurdity, 'You do not
enter (enoh'sate) into the higher meaning,' say they. No, we do not enter
into this your surpassing nonsense, and may we never do so: for it
requires (of course!(1)) an excessively profound mind, to inform me, what
all this impiety and confusion would be at. Are you talking, senseless men,
in the language of crows, as the children are wont (in play)? For you are
in very deed children, even as they. But Peter never thought of saying any
of these things: he uttered a voice, like a great light shining out in the
dark, a voice which scattered the mist and darkness of the whole world.
Again, his deportment, how gentle it was, how considerate (epieike`s); how
far above all vainglory; how he looked towards heaven without all self-
elation, and this, even when raising up the dead! But if it had come to be
in the power of any one of those senseless people (in mere fantasy of
course) to do anything like it, would he not straightway have looked for an
altar and a temple to be reared to him, and have wanted to be equal with
the gods? since in fact when no such sign is forthcoming, they are forever
indulging such fantastic conceits. And what, pray you, is that Minerva of
theirs, and Apollo, and Juno? They are different kinds of demons among
them. And there is a king of theirs, who thinks fit to die for the mere
purpose of being accounted equal with the gods. But not so the men here:
no, just the contrary. Hear how they speak on the occasion of the lame
man's cure. "Ye men of Israel, why look ye so earnestly on us, as though by
our own power or holiness we had made him to walk? (ch. iii. 12.) We also
are men of like passions with you. (Ibid. xiv. 14.) But with those, great
is the self-elation, great the bragging; all for the sake of men's honors,
nothing for the pure love of truth and virtue. (philosophi'as e'neken) For
where an action is done for glory, all is worthless. For though a man
possess all, yet if he have not the mastery over this (lust), he forfeits
all claim to true philosophy, he is in bondage to the more tyrannical and
shameful passion. Contempt of glory; this it is that is sufficient to teach
all that is good, and to banish from the soul every pernicious passion. I
exhort you therefore to use the most strenuous endeavors to pluck out this
passion by the very roots; by no other means can you have good esteem with
God, and draw down upon you the benevolent regard of that Eye which never
sleepeth. Wherefore, let us use all earnestness to obtain the enjoyment of
that heavenly influence, and thus both escape the trial of present evils,
and attain unto the future blessings, through the grace and lovingkindness
of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost be
glory, power, honor, now and ever, and to all ages. Amen.
HOMILY V: ACTS II. 14.
"Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto
you, and hearken to my words."
["Ye men of Judea, and all ye that dwell at Jerusalem,"] whom the
writer above described as strangers. Here he directs his discourse to those
others, the mockers,(2) and while he seems to reason with those, he sets
these right. For indeed it was divinely ordered that "some mocked," that he
might have a starting-point for his defence, and by means of that defence,
might teach. ["And all ye that dwell in Jerusalem."] It seems they
accounted it a high encomium to dwell in Jerusalem too.(3) "Be this," says
he, "known unto you, and hearken unto my words." In the first instance he
made them more disposed to attend to him. "For not as ye(1) suppose," says
he, "are these drunken." Do you observe the mildness of his defence? (v.
15.) Although having the greater part of the people on his side, he reasons
with those others gently; first he removes the evil surmise, and then he
establishes his apology. On this account, therefore, he does not say, "as
ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make it
appear that they had not said this in earnest, and for the present taxing
them with ignorance rather than with malice. "For these are not drunken, as
ye suppose, seeing it is but the third hour of the day." And why this? Is
it not possible at the third hour to be drunken? But he did not insist upon
this to the letter; for there was nothing of the kind about them; the
others said it only in mockery.(*) Hence we learn that on unessential
points one must not spend many words. And besides, the sequel is enough to
bear him out on this point: so now the discourse is for all in common. "But
this is that which was spoken by the prophet Joel, And it shall come to
pass in the last days, saith the Lord God. (v. 16. 17. Joel ii. 28.)
Nowhere as yet the name of Christ, nor His promises but the promise is that
of the Father. Observe the wisdom: observe the considerate forbearance.
(sugkata'basin.) He did not pass on to speak at once of the things relating
to Christ; that He had promised this after His Crucifixion; truly that
would have been to upset all. And yet, you will say, here was sufficient to
prove His divinity. True, it was, if believed (and the very point was that
it should be believed); but if not believed, it would have caused them to
be stoned. "And I will pour out of My Spirit upon all flesh." He offers
even to them excellent hopes, if they would have them. And so far, he does
not leave it to be regarded as the exclusive advantage of himself and his
company; which would have made them be looked upon with an evil eye; thus
cutting off all envious feeling. "And your sons shall prophesy." And yet,
he says, not yours this achievement, this distinction; the gift has passed
over to your children. Himself and his company he calls their sons, and
those [whom he is addressing] he calls his and their fathers. "And your
young men shall see visions, and your old men shall dream dreams; and on My
servants and on My handmaidens I will pour out in those days of My Spirit;
and they shall prophesy." So far he shows that he and his have found favor,
in that they had received (kataxiwthe'ntas) [the Spirit]; not so they whom
he is addressing; for that they had crucified [the Lord]. So Christ also,
willing to mitigate their wrath, said, "By whom do your sons cast out
devils?" (Matt. xii. 27.) He did not say, My disciples; for indeed it
seemed a flattering mode of expression. And so Peter also did not say,
'They are not drunk, but speak(2) by the Spirit:' but he takes refuge with
the prophet, and under shelter of him, so speaks. As for the accusation [of
drunkenness], he cleared himself of that by his own assertion; but for the
grace, he fetches the prophet as witness. "I will pour out of My Spirit
upon all flesh." ["And your sons," etc.] To some the grace was imparted
through dreams, to others it was openly poured forth. For indeed by dreams
the prophets saw, and received revelations.
Then he goes on with the prophecy, which has in it also something
terrible. "And I will show wonders in heaven above, and signs" ["in the
earth beneath"]. (v. 19.) In these words he speaks both of the judgment to
come, and of the taking of Jerusalem. "Blood and fire, and vapor of smoke."
Observe how he describes the capture. "The sun shall be turned into
darkness, and the moon into blood." (v. 20.) This results from the
(diathe'sews) internal affection of the sufferers. It is said, indeed, that
many such phenomena actually did occur in the sky, as Josephus attests. At
the same time the Apostle strikes fear into them, by reminding them of the
darkness which had lately occurred, and leading them to expect things to
come. "Before that great and notable day of the Lord come." For be not
confident, he means to say, because at present you sin with impunity. For
these things are the prelude of a certain great and dreadful day. Do you
see how he made their souls to quake and melt within them, and turned their
laughter into pleading for acquittal?(3) For if these things are the
prelude of that day, it follows that the extreme of danger is impending.
But what next? He again lets them take breath, adding, "And it shall come
to pass, that whosoever shall call upon the name of the Lord, shall be
saved." (Rom. x. 13.) This is said concerning Christ, as Paul affirms, but
Peter does not venture as yet to reveal this.
Well, let us look over again what has been said. It is well managed,
that as against men laughing and mocking, he starts up and begins with, "Be
this known unto you all and hearken unto my words." But he begins by
saying, "Ye men of Judea." By the expression Ioudai^oi, I take him to mean
those that lived in Judea.--And, if you please, let us compare those
expressions in the Gospel, that you may learn what a sudden change has
taken place in Peter. "A damsel," it is written, "came out unto him,
saying, Thou also wast with Jesus of Nazareth." And, says he, "I know not
the Man." And being again questioned, "he began to curse and to swear."
(Matt. xxvi. 69-72.) But see here his boldness, and his great freedom of
speech.--He did not praise those who had said, "We do hear them speak in
our tongues the wonderful works of God;" but by his severity towards those
others, he made these more earnest, and at the same time his address is
clear from all appearance of adulation. And it is well to remark, on all
occasions, however the Apostles may condescend to the level of their
hearers (sugkata'basis), their language is clear from all appearance both
of adulation and of insolence: which is a difficult point to manage.
Now that these things should have occurred at "the third hour," was not
without cause. For(1) the brightness of this fire is shown at the very time
when people are not engaged in their works, nor at dinner; when it is
bright day, when all are in the market-place. Do you observe also the
freedom which fills his speech? "And hearken to my words." And he added
nothing, but, "This," says he, "is that which was spoken by the prophet
Joel; And it shall come to pass in the last days." He shows, in fact, that
the consummation is nigh at hand, and the words, "In the last days," have a
kind of emphasis. ["I will pour out," etc.] And then, that he may not seem
to limit the privilege to the sons only, he subjoins, "And your old men
shall dream dreams." Mark the sequence. First sons; just as David said,
"Instead of thy fathers, were begotten thy sons." (Ps. xlv. 17.) And again
Malachi; "They shall turn the hearts of the fathers to the children. And on
my handmaidens, and on my servants." (Mal. iv. 6.) This also is a token of
excellence, for we have become His servants, by being freed from sin. And
great is the gift, since the grace passes over to the other sex also, not
as of old, it was limited to just one or two individuals, as Deborah and
Huldah.(2) He did not say that it was the Holy Ghost, neither did he
expound the words of the prophet; but he merely brings in the prophecy to
fight its own battle. As yet also he has said nothing about Judas; and yet
it was known to all what a doom and punishment he had undergone; for
nothing was more forcible than to argue with them from prophecy: this was
more forcible even than facts. For when Christ performed miracles, they
often contradicted Him. But when Christ brought forward the prophet,
saying, "The Lord said unto my Lord, Sit Thou on my right hand," they were
silent, and "no man," we read, "was able to answer Him a word." (Ps. xc.
1.) And on all occasions He Himself also appealed to the Scriptures; for
instance, "If he called them gods to whom the word of God came." (John x.
35.) And in many places one may find this. On this account here also Peter
says, "I will pour out of my spirit upon all flesh;" that is, upon the
Gentiles also. But he does not yet reveal this, nor give interpretations;
indeed,(3) it was better not to do so (as also this obscure saying, "I will
show wonders in heaven above," put them the more in fear because it was
obscure.) And it would have been more an offence, had it been interpreted
from the very first. Then besides, even as plain, he passes over it,
wishing to make them regard it as such. But after all, he does interpret to
them anon, when he discourses to them upon the resurrection, and after he
has paved the way by his discourse. (infra v. 39.) For(4) since the good
things were not sufficient to allure them, [it is added, "And I will show
wonders, etc."]. Yet(1) this has never been fulfilled. For none escaped
then [in that former judgment], but now the faithful did escape, in
Vespasian's time. And this it is that the Lord speaks of, "Except those
days had been shortened, not all flesh should be saved."--["Blood, and
fire, and vapor of smoke."] (Matt. xxiv. 22.) The worst to come first;(2)
namely, the inhabitants to be taken, and then the city to be razed and
burnt. Then he dwelt upon the metaphor, bringing before the eyes of the
hearers the overthrow and the taking. "The sun shall be turned into
darkness, and the moon into blood." What means, the moon turned into blood?
It denotes the excess of the slaughter. The language is fraught with
helpless dismay. (supra p. 32.) "And it shall come to pass, every one who
shall call upon the name of the Lord shall be saved. Every one," he says:
though he be priest (but he does not vet reveal the meaning), though bond,
though free. For(3) there is no male nor female in Christ Jesus, no bond,
no free. (Gal. iii. 28.) Well may it be so, for all these are but shadow.
For if in king's palaces there is no high-born nor low-born, but each
appears according to his deeds; and in art, each is shown by his works;
much more in that school of wisdom (philosophi'a). "Every one who shall
invoke." Invoke: not any how, for it is written, "Not every one that saith
unto Me, Lord, Lord:" but with (diathe'sews) inward earnest affection, with
a life more than commonly good, with the confidence which is meet. Thus
far, however, he makes the discourse light, by introducing that which
relates to faith, and that terrible which relates to the punishment.(4) For
in the invocation is the salvation.
What, I pray you, is this you say? Do you talk of salvation for them
after the Cross? Bear with me a little. Great is the mercy of God. And this
very fact does, no less than the resurrection, prove him to be God, yea, no
less than His miracles--the fact that He calls these to Him. For surpassing
goodness is, above all things, peculiarly God's own. Therefore also He
says, "None is good save one, that is, God." (Luke xviii. 19.) Only let us
not take this goodness for an occasion of negligence. For He also punishes
as God. In fact, the very punishments here spoken of, He brought them to
pass, even He who said, "Every one who shall call on the name of the Lord,
shall be saved." I speak of the fate of Jerusalem;(*) that intolerable
punishment: of which I will tell you some few of the particulars, useful to
us in our contest, both with the Marcionites and many other heretics. For,
since they distinguish between Christ a good God, and that evil God [of the
Old Testament], let us see who it was that effected these things. The evil
God, taking vengeance for Christ? or not so? How then alien to Him? But was
it the good God? Nay, but it is demonstrated that both the Father and the
Son did these things. The Father in many places; for instance, when He says
in the parable of the vineyard,(5) ["He will miserably destroy those wicked
husbandmen" (Matt. xxi. 41); again in the parable of the marriage feast,
the King is said] to send His armies (ib. xxii. 7): and the Son, when He
says, "But those Mine enemies, which would not that I should reign over
them, bring hither, and slay them before Me." (Luke xix. 27.) * * * .(6)
And they sent, saying, We will not have Thee to reign over us. Would you
like then to hear the things which actually came to pass? Moreover, Christ
Himself also speaks of the future tribulations, than which never any thing
more dreadful came to pass; never any thing more ruthless, my beloved,
than the deeds then done!(7) And He Himself declared it. For what could you
wish to see more grievous than these? * * *--probed them with their
daggers!(1) * * * But shall I relate to you the shocking case of the woman,
that tragic tale? * * * (Joseph. B. J. vi. 3. 4. Did not the actual events
cast all misery into the shade? But shall I tell you of famines and
pestilences? One might speak of horrors without number: nature was unknown;
law unknown; they outdid wild beasts in ferocity. True, these miseries came
by the fate of wars; but because God, because Christ so willed it to be.
These facts will apply both against the Marcionites and against those who
do not believe that there is a hell: for they are sufficient to silence
their impudence. Are not these calamities more severe than the
Babylonian?(2) Are not these sufferings more grievous than the famines of
that time? Yes, for ["never was the like from the beginning of the world"]
"no, nor ever shall be such." (Matt. xxiv. 21.) And this was Christ's own
declaration. In what sense then, think ye, is it said that Christ remitted
them their sin?(3) Perhaps it seems a commonplace question: but do ye
solve it.--It is not possible to show anywhere, even in fiction, any thing
like what the reality was here. And had it been a Christian that wrote this
history, the matter might be regarded with suspicion: but if he was a Jew,
and a Jewish zealot, and after the Gospel, how can the meaning of the facts
be otherwise than palpable to all men? For you will see the man, how,
everywhere, he always extols the concerns of the Jews.--There is therefore
a hell, O man! and God is good.--Aye, did you shudder at hearing these
horrors? But these, which take place here, are nothing in comparison with
what shall be in that world. Once more I am compelled to seem harsh,
disagreeable, stern. But what can I do? I am set to this: just as a severe
schoolmaster is set to be hated by his scholars: so are we. For would it
not be strange indeed, that, while those who have a certain post assigned
them by kings do that which is appointed them, however disagreeable the
task may be, we, for fear of your censure, should leave our appointed task
undone? Another has a different work. Of you, many have it for their work,
to show mercy, to act humanely, to be pleasant and agreeable to the persons
to whom you are benefactors. But to those to whom we do good, we seem stern
and severe, troublesome and disagreeable. For we do good, not by the
pleasure we give, but by the pain we inflict. So it is also with the
physician: though he indeed is not excessively disagreeable, for the
benefit afforded by his art is had immediately; ours hereafter. So again
the magistrate is odious to the disorderly and seditious; so the legislator
is vexatious to them for whom he makes laws. But not so he that invites to
enjoyment, not so he that prepares public festivities and entertainments,
and puts all the people in garlands: no, these are men that win acceptance,
feasting, as they do, whole cities with all sorts of spectacles;
contributing largely, bearing all the cost. And therefore those whom they
have treated, requite them for these enjoyments with words of welcome and
benediction, with hanging (parapeta'smata) of tapestries, and a blaze of
lamps, and with wreaths, and boughs, and brilliant garments. Whereas, at
the sight of the physician, the sick become sad and downcast: at sight of
the magistrate, the rioters become subdued: no running riot then, no
gambolling, except when he also goes over into their ranks.(4) Let us see,
then, which render the best service to their cities; those who provide
these festivities, and banquetings, and expensive entertainments, and
manifold rejoicings; or those who restrain all those doings, bearing before
them stocks, scourges, executioners, dreaded soldiers, and a voice fraught
with much terror: and issuing orders, and making men hang down their heads,
and with the rod dispersing the idlers in the market-place. Let us see, I
say; these are the disagreeable, those the beloved: let us see where the
gain rests. (lh'lei.) What comes then of your pleasure-givers? A kind of
frigid enjoyment, lasting till the evening, and to-morrow vanished; mirth
ungoverned, words unseemly and dissolute. And what of these? Awe, sobriety,
subdued thoughts; reasonableness of mind, an end of idleness; a curb on the
passions within; a wall of defence, next to God,(1) against assailants from
without. It is by means of these we have each our property but by those
ruinous festivities we dissipate it. Robbers indeed have not invaded it,
but vainglory together with pleasure acts the part of robber. Each sees the
robber carrying off everything before his eyes, and is delighted at it! A
new fashion of robbery, this, to induce people to be glad when one is
plundering them! On the other part, there is nothing of the kind: but God,
as the common Father, has secured us as by a wall against all
[depredators], both seen and unseen.(2) For, "Take heed," saith He, "that
ye do not your alms before men." (Matt. vi. 1.) The soul learns from the
one, [excess;(3) from the other] to flee injustice. For injustice consists
not merely in grasping at more wealth than belongs to us, but in giving to
the belly more than its needful sustenance, in carrying mirth beyond its
proper bounds, and causing it to run into frantic excesses. From the one,
it learns sobriety; from the other, unchastity. For it is unchastity, not
merely to have carnal intercourse with women, but even to look upon a woman
with unchaste eyes. From the one, it learns modesty; from the other,
conceited self-importance. For, "All things," says the Apostle, "are lawful
for me, but not all things expedient." (1 Cor. vi. 12.) From the one,
decent behavior; from the other unseemliness. For, as to the doings in the
theatres, I pass these. But to let you see that it is not even a pleasure
either, but a grief, show me, but a single day after the festival, both
those who spent their money in giving it, and those who were feasted with
spectacles: and you shall see them all looking dejected enough, but most of
all him, your (ekei^non) famous man that has spent his money for it. And
this is but fair: for, the day before, he delighted the common man, and the
common man indeed was in high good humor and enjoyment, and rejoiced indeed
in the splendid garment, but then not having the use of it, and seeing
himself stripped of it, he was grieved and annoyed; and wanted to be the
great man, seeing even his own enjoyment to be small compared with his.(4)
Therefore, the day after, they change places, and now he, the great man,
gets the larger share in the dejection.
Now if in worldly matters, amusements are attended with such
dissatisfaction, while disagreeable things are so beneficial, much more
does this hold in things spiritual. Why is it that no one quarrels with the
laws, but on the contrary all account that matter a common benefit? For
indeed not strangers from some other quarter, nor enemies of those for whom
the laws are made, came and made these orders, but the citizens themselves,
their patrons, their benefactors: and this very thing, the making of laws,
is a token of beneficence and good-will. And yet the laws are full of
punishment and restraint, and there is no such thing as law without penalty
and coercion. Then is it not unreasonable, that while the expositors of
those laws are called deliverers, benefactors, and patrons, we are
considered troublesome and vexatious if we speak of the laws of God? When
we discourse about hell, then we bring forward those laws: just as in the
affairs of the world, people urge the laws of murder, highway robbery, and
the like, so do we the penal laws: laws, which not man enacted, but the
Only-Begotten Son of God Himself. Let him that hath no mercy, He says, be
punished (Matt. xviii. 23); for such is the import of the parable. Let him
that remembereth injuries, pay the last penalty. Let him that is angry
without cause, be cast into the fire. Let him that reviles, receive his due
in hell. If you think these laws which you hear strange, be not amazed. For
if Christ was not intended to make new laws, why did He come? Those other
laws are manifest to us; we know that the murderer and adulterer ought to
be punished. If then we were meant only to be told the same things over
again, where was the need of a heavenly Teacher? Therefore He does not say,
Let the adulterer be punished, but, whoso looketh on with unchaste eyes.
And where, and when, the man will receive punishment, He there tells us.
And not in fine public monuments, nor yet somewhere out of sight,(1) did He
deposit His laws; not pillars of brass did He raise up, and engrave letters
thereon, but twelve souls raised He up for us, the souls of the Apostles,
and in their minds has He by the Spirit inscribed this writing. This cite
we to you. If this was authorized to Jews, that none might take refuge in
the plea of ignorance, much more is it to us. But should any say, "I do not
hear, therefore have no guilt," on this very score he is most liable to
punishment. For, were there no teacher, it would be possible to take refuge
in this plea; but if there be, it is no longer possible. Thus see how,
speaking of Jews, the Lord deprives them of all excuse; "If I had not come
and spoken unto them, they had not had sin:" (John xv. 22): and Paul again,
"But I say, have they not heard? Nay, but into all the earth went forth
their sound." (Rom. x. 18.) For then there is excuse, when there is none to
tell the man; but when the watchman sits there, having this as the business
of his life, there is excuse no longer. Nay, rather, it was the will of
Christ, not that we should look only upon these written pillars, but that
we should ourselves be such. But since we have made ourselves unworthy of
the writing, at least let us look to those. For just as the pillars
threaten others, but are not themselves obnoxious to punishment, nor yet
the laws, even so the blessed Apostles. And observe; not in one place only
stands this pillar, but its writing is carried round about in all the
world. Whether you go among the Indians, you shall hear this: whether into
Spain, or to the very ends of the earth, there is none without the hearing,
except it be of his own neglect. Then be not offended, but give heed to the
things spoken, that ye may be able to lay hold upon the works of virtue,
and attain unto the eternal blessings in Christ Jesus our Lord, with Whom
to the Father and Holy Ghost together be glory, power, honor, now and ever,
world without end. Amen.
HOMILY VI: ACTS II. 22.
"Ye men of Israel, hear these my words."
["YE men of Israel"]: it is not for flattery that he uses this term;
but, as he has borne hard upon them, he relaxes a little, and puts them in
mind of their great ancestor(2) [Israel]. Here again he begins with an
introduction, that they may not become excited, now that he is going to
make express mention to them of Jesus: for in what preceded, there was no
reason why they should be excited, while the Prophet was the subject of
discourse: but the name of Jesus would have given offence at the very
outset.--And he does not say, "Do as I bid you," but, Hear; as being not at
all exacting. And observe how he forbears to speak of the high matters, and
begins with the very low: "Jesus," he says: and then straightway mentions
the place He belonged to, being one which was held in mean estimation:
"Jesus of Nazareth": and does not say anything great about Him, nor even
such as one would say about a Prophet, so far: "Jesus," he says, "of
Nazareth, a man proved (to be) from God among you." Observe; what great
matter was this, to say that He was sent from God?(8) For this was the
point which on all occasions both He and John and the Apostles were
studious to show. Thus hear John saying: "The same said unto me On whom
thou shalt see the Spirit descending, and abiding on him, this is He."
(John i. 33.) But Christ Himself does this to an extreme; Of Myself I am
not come, He sent Me. (ib. vii. 28.) And everywhere in the Scriptures this
seems the point most studiously insisted upon. Therefore also this holy
leader of the blessed company, the lover of Christ, the good shepherd, the
man put in trust with the keys of heaven, the man who received the
Spiritual Wisdom, when he has first subdued the Jews by fear; and has shown
what great things have been vouchsafed to the disciples, and what a right
they have to be believed, then first proceeds to speak concerning Him. Only
think what boldness it was to say it, in the midst of the murderers--that
He is risen! And yet he does not all at once say, He is risen; but what?--"
He came," says he, "from God: this is manifest by the signs which"--he does
not yet say, Jesus Himself wrought: but what?--"which God wrought by Him in
the midst of you." He calls themselves as witnesses. "A man proved (to be
sent) from God among you, by miracles and wonders and signs, which God
wrought by him in the midst of you, as also ye yourselves know." Then,
having fallen upon the mention of that their sacrilegious outrage, observe
how he endeavors to quit them of the crime: "Him," he says, "being by the
determinate counsel and foreknowledge of God delivered up": (v. 23) [adding
however,] "ye have taken, and by wicked hands have crucified and slain:"
for though it was predetermined, still they were murderers.(1) ["By the
determinate counsel and foreknowledge of God:"] all but using the same
words as Joseph did; just as he said to his brethren; "Be not angry one
with another by the way: God sent me hither." (Gen. xlv. 5, 24.) It is
God's doing. "What of us, then?" (it might be said,) "it was even well done
on our part." That they may not say this, therefore it is that he adds, "By
wicked hands ye have crucified and slain."(*) Here then he hints at Judas;
while at the same time he shows them that it was not from any strength of
theirs, and would not have been, if He had not Himself permitted it: it was
God that delivered Him up. He has transferred the evil entire upon the head
of Judas, now already parted from them; for he it was that delivered Him
over to them by the kiss. Or, "By wicked hands," refers to the soldiers:
for neither is it simply, "Ye have slain," but, By wicked men ye have done
this.(2) And observe how everywhere they make it of great importance that
the Passion should first be confessed. WHOM GOD RAISED UP (v. 24), says he.
This was the great thing; and observe how he sets it in the middle of his
discourse: for the former matters had been confessed; both the miracles and
the signs and the slaying--"Whom God," says he, "raised up, having loosed
the pains of death, because it was not possible that He should be kept in
its power." It is something great and sublime that he has hinted at here.
For the expression, "It was not possible," even itself is that of one
assigning something.(3) It shows that death itself in holding Him had pangs
as in travail, and was sore bestead:(*) whereas, by pains, or, travail-
pangs, of death, the Old Testament means danger and disaster: and that He
so rose as never more to die. For the assertion, "Seeing that it was not
possible that He should be holden of it," means this, that His rising was
not common to the rest. Then, however, before their thoughts can enter at
all into his meaning, he brings David upon them, an authority which sets
aside all human reasoning. "For David saith (with reference) to Him." (v.
25.) And observe how, once more, the testimony is lowly. For therefore he
begins the citation further up, with the matters of lowlier import
therefore(1) was death not in the number of grievous things [because], says
he, "I foresaw the Lord always before my face, that He is on my right hand
that I should not be moved:" (v. 25-27) and," that Thou wilt not leave my
soul in hell." Then, having finished the citation from the Prophet, he
adds; "Men and brethren." (v. 29.) When he is about to say anything great,
he uses this opening address, to rouse and to conciliate them. "Let me be
allowed," he says, "to speak freely to you of the patriarch David."
Remarkable lowliness, in a case where he was giving no hurt, nor was there
any reason why the hearers should be angry. For he did not say, This is not
said concerning David, but concerning the Christ. But in another point of
view: by his reverential expression towards the blessed David, he awed
them; speaking of an acknowledged fact as if it were a bold thing to say,
and therefore begging them to pardon him for saying it. And thereupon his
expression is not simply "concerning David," but "concerning the patriarch
David, that he is both dead and buried:" he does not also say, "and is not
risen again," but in another way (though this too would have been no great
thing to say), "And his sepulchre is with us unto this day," he has said
what comes to the same thing. Then--and even so he does not come to the
mention of Christ, but what next?--he goes on with his encomium upon David,
"Being therefore a prophet, and knowing that with an oath God had sworn
unto him." (v. 30.) But this he says, that were it but on account of the
honor shown to David, and the descent from him, they may accept what is
said concerning Christ's resurrection, as seeing that it would be an injury
to the prophecy, and a derogating from (th^s eis autou`s timh^s) their
honor, if this were not the fact. "And knowing," he says, "that with an
oath God had sworn unto him"--he does not say simply "promised"--"of the
fruit of his loins after the flesh to raise up Christ, to seat Him upon his
throne." Observe how he has again only hinted at what is sublime. For now
that he has soothed them with his expression, he confidently adds this: The
prophet [saith it] "of His resurrection, that neither was His soul left in
hell, nor did His flesh see corruption." (v. 31.) This again is wonderful:
it shows that His resurrection was not like that of other men. For though
death laid hold on Him, yet it did not its own work then.--And, as regards
the sin, he has spoken of that, covertly and darkly; of the punishment, he
forbore to add anything; but that they had slain Him, this he has spoken
out; for the rest he now comes to the sign given by God. And when it is
once proved, that He, the slain, was just, was dear to God, then, though
thou be silent of the punishment, be sure that he which did the sin will
condemn himself more than ever thou canst condemn him: So then, that he
refers all to the Father, is in order that they may receive what is said:
and that assertion, "Not possible," he fetches in from the prophecy. Well
then, let us again look over what has been said.
"Jesus of Nazareth, a man proved (to be sent) from God unto you."
(Recapitulation of v. 22-31): one, of whom, by reason of His works, there
can be no doubt; but who, on the contrary, is demonstrated. Thus also
Nicodemus said, "No man can do these miracles which Thou doest--By
miracles, and wonders, and signs which God wrought by Him in the midst of
you" (John iii. 2): not secretly. Setting out from facts notorious to those
whom he was addressing, he then comes to things hidden. Thereupon [in
saying, "By the determinate counsel and foreknowledge of God,"] (v. 23) he
shows that it was not because they had the power to do it, and that there
was a wisdom and a Divine arrangement in the event, seeing it was from God
He rapidly passes over the unpleasant part, [adding, "Whom God raised up,"
etc.] (v. 24). For it is always a point of great importance with them to
show that He was once dead. Though ye should deny it, says he, (ekei^noi)
those (present) will bear witness to the fact. ["Having loosed the pangs of
death."] He that gives Death trouble, may much more give trouble to them
that crucified Him: however, nothing of the kind is here said, as that He
had power to slay you. Meanwhile,(1) let us also learn thus to hold. For
one that is in pain like a woman in travail, does not hold the thing held,
and is not active but passive; and makes haste to cast it off. And it is
well said: "For David saith in reference to him" (v. 25); that you may not
refer that saying to the Prophet.--["Therefore being a Prophet, and
knowing," etc.] (v. 30, 31.) Do you observe how he now interprets the
prophecy, and does not(2) give it bare of comment? How did He "seat Him
upon" David's "throne?" For the kingdom after the Spirit is in heaven.
Observe how, along with the resurrection, he has also declared the kingdom
in the fact of His rising again. He shows that the Prophet was under
constraint: for the prophecy was concerning Him. Why does he say, not,
Concerning His kingdom (it was a great matter), but "Concerning His
resurrection?" And how did He seat Him upon his (David's) throne? Why, He
reigns as King over Jews also, yea, what is much more, over them that
crucified Him. "For His flesh saw no corruption." This seems to be less
than resurrection, but it is the same thing.
"This Jesus"--observe how he does not call Him otherwise--"hath God
raised up; whereof all we are witnesses. Being therefore by the right hand
of God exalted" (v. 33, 34): again he takes refuge with the Father, and yet
it had been enough to say what precedes: but he knows what a great point
this is. Here he has hinted at the Ascension also, and that Christ is in
heaven: but neither does he say this openly. "And having received," says
he, "the promise of the Holy Ghost." Observe how, in the beginning of his
discourse, he does not say that Jesus Himself had sent It, but the Father:
now, however, that he has mentioned His signs and the things done to Him by
the Jews, and has spoken of His resurrection, he boldly introduces what he
has to say about these matters, again adducing themselves as witnesses by
both senses: ["He hath shed forth this, which ye do see and hear."] And of
the resurrection he has made continual mention, but of their outrageous
deed he has spoken once for all. "And having received the promise of the
Holy Ghost," This again is great. "The promise," he says; because
[promised] before His Passion. Observe how he now makes it all His ["He
hath poured forth this"], covertly making a great point. For if it was He
that poured it forth, it is of Him that the Prophet has spoken above, "In
the last days I. will pour forth of My Spirit on My Servants, and on Mine
handmaids, and I will do wonders in the heaven above. (supra, v. 17.)
Observe what he secretly puts into it! But then, because it was a great
thing, he again veils it with the expression of "His having received of the
Father." He has spoken of the good things fulfilled, of the signs; has
said, that He is king, the point that touched them; has said, that it is He
that gives the Spirit. (Arist. Rhet. 1, 3.) (For, however much a person may
say, if it does not issue in something advantageous, he speaks to no
purpose.) Just as John: "The same," says he, "shall baptize you with the
Holy Ghost." (Matt. iii. 11.) And it shows that the Cross not only did not
make Him less, but rendered Him even more illustrious, seeing that of old
God promised it to Him, but now has given it. Or fit may be], "the promise"
which He promised to us. He so foreknew it about to be, and has given it to
us greater after the resurrection. And, "hath poured it out," he says;
not(3) requiring worthiness: and not simply gave, but with abundance.
Whence(1) does this appear? Henceforth after the mention of His giving the
Spirit, he confidently speaks also of His ascension into heaven; and not
only so, but again adducing the witness, and reminding them of that Person
concerning Whom Christ once spake. (Matt. xxii. 43) "For not David," says
he "ascended into the heavens. (v. 34.) Here he no longer speaks in lowly
phrase,(2) having the confidence which results from the things said nor
does he say, "Be it permitted me to speak," or the like: "But he saith
himself; The Lord said unto my Lord, Sit Thou on My right hand, until I
make Thine enemies Thy footstool." Now if He be David's Lord, much more
shall they not disdain Him. "Sit thou on My right hand;" he has set the
whole matter here; "until I make Thine enemies Thy footstool:" here also he
has brought upon them a great terror, just as in the beginning he showed
what He does to His friends, what to his enemies. And again, as to the act
of subjugation, not to provoke unbelief, he ascribes it to the Father.
Since then these are great things that he has uttered, he again brings his
discourse down to lowly matters. "Let therefore," he says, "the whole house
of Israel know assuredly: i.e. question ye not, nor doubt ye: then also in
the tone of command it follows; "that God hath made Him both Lord--" this
he says from David-- "and Christ," (v. 36), this from the Psalm:(3) For
when it would have been rightly concluded, "Let therefore the whole house
of Israel know assuredly that" He sitteth on the right hand of God, this,
which would have been great, he forbears, and brings in a different matter
which is much more humble, and the expression "Hath made;" i.e. hath
ordained: so that there is nothing about (ousi'wsis) communication of
substance here, but the expression relates to this which has been
mentioned. "Even this Jesus, Whom ye crucified." He does well to end with
this, thereby agitating their minds. For when he has shown how great it is,
he has then exposed their daring deed, so as to show it to be greater, and
to possess them with terror. For men are not so much attracted by benefits
as they are chastened by fear.(*)
But the admirable and great ones, and beloved of God, need none of
these motives: men, such as was Paul: not of the kingdom, not of hell, made
he account. For this is indeed to love Christ, this to be no hireling, nor
to reckon it a matter of trafficking and trading, but to be indeed
virtuous, and to do all for the love of God. (Rom. ix. 3.) Then what tears
does it not deserve, when, owing so large a measure, we do not even like
traders seek the kingdom of heaven! He promises us so great things, and not
even so is He worthy to be heard? What can come up to this enmity!(4) And
yet, they are mad after money-making, though it be with enemies, though it
be with slaves, though it be with persons most hostile to them, that they
come in contact, though it be with persons utterly evil, if only they
expect that they shall be enabled by their means to make money, they will
do everything, will flatter, and be obsequious, and make themselves slaves,
and will esteem them more to be revered than all men, to get some advantage
out of them: for the hope of money does not allow them to give a thought to
any such considerations as these. But the Kingdom is not so powerful as
money is; nay, rather, not in the smallest proportion as powerful. For(5)
it is no ordinary Being that promises: but this is greater than even the
Kingdom itself that we receive it from such a Giver! But now the case is
the same as if a king, wishing, after ten thousand other benefits, to make
us his heirs and coheirs with his son [should be despised]: while some
captain of a band of robbers, who has done ten thousand wrongs to us and to
our parents, and is himself fraught with ten thousand wickednesses, and has
utterly marred our honor and our welfare, should, on presenting a single
penny, receive our worship. God promises a Kingdom, and is despised: the
Devil helps us to hell, and he is honored! Here God, there Devil. But let
us see the difference of the tasks enjoined. For if there were none of
these considerations in the case: if it were not, here God, there Devil;
not, here one helping to a kingdom, there to a hell: the nature itself of
the tasks enjoined were sufficient to induce us to comply with the former
For what does each enjoin? The one,(1) the things which make glorious; the
other the things which put to shame: one, the things which involve in ten
thousand calamities and disgraces; the other, the things which have with
them abundant refreshment. For look: the one saith, "Learn ye of Me, for I
am meek and lowly of heart, and ye shall find rest unto your souls." (Matt.
xi. 29): the other saith, Be thou savage, and ungentle, and passionate, and
wrathful, and more a wild beast than a man. Let us see which is more
useful, which, I pray you, more profitable. "Speak not of this," say
you.(2) * * * But consider that he is the devil: above all indeed, if that
be shown: there is need also to undergo toils, and, on the other hand, the
prize of victory will be greater. For not he that enjoins easy tasks is the
kind (khdemw`n)benefactor, but he that enjoins what is for our good. Since
fathers also enjoin disagreeable tasks; but for this(8) they are fathers:
and so again do masters to slaves: but kidnappers and destroyers
(lumew^nes) on the other hand, do just the reverse. And(4) yet that the
commands of Christ are attended with a pleasure, is manifest from that
saying. For to what sort do you take the passionate man to belong, and to
what the forbearing and meek? Does not the soul of the (ekei'nou) one(5)
seem to be in a kind of solitary retreat, enjoying exceeding quiet; while
that of (tou'tou) the other is like a market-place and tumult and the midst
of cities, where great is the clamor of those :going out, the noise of
camels, mules, asses: of men shouting loud to those that meet them, that
they may not be trodden under foot: and again, of silver-beaters, of
braziers, of men thrusting and pushing this way and that and some
overborne, some overbearing? But the soul of (tou'tou) the former is like
some mountain-top, with its delicate air, its pure sunshine, its limpid
gushing fountains, its multitude of charming flowers, while the vernal
meads and gardens put on their plumage of shrubs and flowers, and glance
with rifling waters: and if any sound is heard there, it is sweet, and
calculated to affect the ear with a sense of much delight. For either the
warbling birds perch on the outermost spray of the branching trees, and
cicadas, nightingales and swallows, blended in one harmony, perform a kind
of concerted music; or the zephyr gently stirring the leaves, draws
whistling tones from pines and firs, resembling oft the notes of the swan:
and roses, violets, and other flowers, gently swayed, and (kuani'zonta)
dark-dimpling, show like a sea just rippled over with gentle undulations.
Nay, many are the images one might find. Thus, when one looks at the roses,
one shall fancy that he beholds in them the rainbow; in the violets a
waving sea; in the lilies, the sky. But(6) not by the spectacle alone, and
the beholding, does such an one then cause delight: but also in the very
body of him that looks to the meadow, rather it refreshes him, and causes
him to breathe freely, so that he thinks himself more in heaven than on
earth. There is withal a sound of a different kind, when water from the
mountain-steep, borne by its own force through ravines gently plashes over
its pebbly bed with lulling noise, and so relaxes our frame with the
pleasurable sensations, as quickly to draw over our eyes the soft languor
of slumber. You have heard the description with pleasure: perhaps also it
has made you enamored of solitude. But sweeter far than this solitude is
the soul * * of the long-suffering. For it was not for the sake of
describing a meadow, nor for the sake of making a display of language, that
we have broached this similitude: but the object was, that, seeing how
great is the delight of the long suffering, and how, by converse with a
long suffering man, one would be far more both delighted and benefited,
than by frequenting such spots, ye may follow after such men. For when not
even a breath of violence proceeds from such a soul, but mild and engaging
words, then indeed does that gentle softness of the zephyr find its
counterpart: entreaties also, devoid of all arrogance, but forming the
resemblance to those winged warblers,--how is not this far better? For not
the body is fanned by the soft breeze of speech; no, it refreshes our
souls(1) heated and glowing. A physician, by ever so great attention, could
not so speedily rid a man of the fever, as a patient man would cool, by the
breath of his own words, a person who was passionate and burning with
wrath. And why do I speak of a physician? Not even iron, made red-hot and
dipped into water, so quickly parts with its heat, as does the passionate
man when he comes in contact with the soul of the long-suffering. But as,
if it chance that singing birds find their way into the market, they go for
nothing there, just so is it with our precepts when they light upon souls
addicted to wrathful passions. Assuredly, sweeter is gentleness than
bitterness and frowardness. --Well, but the one was God's bidding, the
other the devil's. Do you see that it was not for nothing that I said, even
if there were no devil or God in the case, the things enjoined would be
enough in themselves to (aposth'sai) revolt us? For the one is both
agreeable to himself, and serviceable to others, the other displeasing to
himself, and hurtful to others. Nothing is more unpleasant than a man in a
passion, nothing more noisome, more odious, more shocking, as also nothing
more pleasing than one who knows not what it is to be in a passion. Better
dwell with a wild beast than with a passionate man. For the beast, when
once tamed, abides by its law; but the man, no matter how often you have
tamed him, again turns wild, unless(2) however he should of himself settle
down into some such habit (of gentleness). For as a bright sunny day and
winter with all its gloom, so are the soul of the angry and that of the
gentle. However, let us at present look not to the mischievous consequences
resulting to others, but to those which affect the persons themselves:
though indeed it is also no slight mischief (to one's self) to cause ill to
another, for the present, however, let that be the consideration. What
executioner with his lash can so lacerate the ribs, what red-hot lancets
(obeli'skoi) ever so pierced the body, what madness can so dispossess a man
of his natural reason, as anger and rage do,? I know many instances of
persons engendering diseases by giving loose to anger: and the worst of
fevers are precisely these. But if they so injure the body, think of the
soul. For do not argue that you do not see the mischief, but rather
consider, if that which is the recipient of the malignant passion is so
hurt, what must be the hurt sustained by that which engenders it! Many have
lost their eyes, many have fallen into most grievous disease. Yet he that
bears bravely, shall endure all things easily. But, however, both such are
the troublesome tasks the devil enjoins, and the wages he assigns us for
these is hell. He is both devil and foe to our salvation, and we rather do
his bidding than Christ's, Saviour as He is, and Benefactor and Defender,
and speaking as He does such words, which are both sweeter, and more
reverend, and more profitable and beneficial, and are both to ourselves and
to those who live in our company the greatest of blessings. Nothing worse
than anger, my beloved, nothing worse than unseasonable wrath. It will not
have any long delay; it is a quick, sharp passion. Many a time has a mere
word been blurted out in anger, which needs for its curing a whole
lifetime, and a deed been done which was the ruin of the man for life. For
the worst of it is this, that in a little moment, and by one act, and by a
single word, full oft has it cast us out from the possession of eternal
good, and brought to nought a world of pains. Wherefore I beseech you to do
all you can to curb this savage beast. Thus far, however, I have spoken
concerning meekness and wrath; if one should take in hand to treat of other
opposites, as covetousness and the mad passion for glory, contrasted with
contempt of wealth and of glory; intemperance with sobriety; envy with
benevolence; and to marshal them each against its opposite, then one would
know how great the difference. Behold how from the very things enjoined it
is plainly shown, that the one master is God, the other the devil! Why
then, let us do God's bidding, and not cast ourselves into bottomless pits;
but while there is time, let us wash off all that defiles the soul, that we
may attain unto the eternal blessings, through the grace and mercy of our
Lord Jesus Christ, with Whom to the Father and Holy Ghost together be
glory, power, honor, now and ever, and world without end. Amen.
HOMILY VII: ACTS II. 37.
"Now when they heard these words (E. V. 'this,') they were pricked in their
heart, and said unto Peter and to the rest of the Apostles, Men and
brethren, what shall we do?"
Do you see what a great thing gentleness is? More than any vehemence,
it pricks our hearts, inflicts a keener wound. For as in the case of bodies
which have become callous the man that strikes upon them does not affect
the sense so powerfully, but if he first mollify them and make them tender,
then he pierces them effectually; so in this instance also, it is necessary
first to mollify. But that which softens, is not wrath, not vehement
accusation, not personal abuse; it is gentleness. The former indeed rather
aggravate the callousness, this last alone removes it. If then you are
desirous to reprove any delinquent, approach him with all possible
mildness. For see here; he gently reminds them of the outrages they have
committed, adding no comment; he declares the gift of God, he goes on to
speak of the grace which bore testimony to the event, and so draws out his
discourse to a still greater length. So they stood in awe of the gentleness
of Peter, in that he, speaking to men who had crucified his Master, and
breathed murder against himself and his companions, discoursed to them in
the character of an affectionate father and teacher. Not merely were they
persuaded; they even condemned themselves, they came to a sense of their
past behavior. For he gave no room for their anger to be roused, and darken
their judgment, but by means of humility he dispersed, as it were, the mist
and darkness of their indignation, and then pointed out to them the daring
outrage they had committed. For so it is; when we say of ourselves that we
are injured, the opposite party endeavor to prove that they have not done
the injury; but when we say, we have not been injured, but have rather done
the wrong, the others take the contrary line. If, therefore, you wish to
place your enemy (eis agw^na) in the wrong, beware of accusing him; nay
(agw'nisai), plead for him, he will be sure to find himself guilty. There
is a natural spirit of opposition in man. Such was the conduct of Peter. He
did not accuse them harshly; on the contrary, he almost endeavored to plead
for them, as far as was possible. And this was the very reason that he
penetrated into their souls. You will ask, where is the proof that they
were pricked? In their own words; for what say they? "Men and brethren,
what shall we do?" Whom they had called deceivers, they call "brethren:"
not that hereby they put themselves on an equality with them, but rather by
way of attracting their brotherly affection and kindness: and besides,(1)
because the Apostles had deigned to call them by this title. And, say they,
"What shall we do?" They did not straightway say, Well then, we repent; but
they surrendered themselves to the disciples. Just as a person on the point
of shipwreck, upon seeing the pilot, or in sickness the physician, would
put all into his hands, and do his bidding in everything; so have these
also confessed that they are in extreme peril, and destitute of all hope of
salvation. They did not say, How shall we be saved? but, "What shall we
do?" Here again Peter, though the question is put to all, is the man to
answer. "Repent," says he, "and be baptized every one of you, in the name
of Jesus Christ." (v. 38.) He does not yet say, Believe, but, "Be baptized
every one of you." For(1) this they received in baptism. Then he speaks of
the gain; "For the remission of sins, and ye shall receive the gift of the
Holy Ghost." If you are to receive a gift, if baptism conveys remission,
why delay? He next gives a persuasive turn to his address, adding, "For the
promise is unto you" (v. 39): for he had spoken of a promise above. "And to
your children," he says: the gift is greater, when these are to be heirs of
the blessings. "And to all," he continues, "that are afar off:" if to those
that are afar off, much more to you that are near: "even as many as the
Lord our God shall call." Observe the time he takes for saying, "To those
that are afar off." It is when he finds them conciliated and self-accusing.
For when the soul pronounces sentence against itself, no longer can it feel
envy. "And with many other words did he testify, and exhort, saying." (v.
40.) Observe how, throughout, the writer studies brevity, and how free he
is from ambition and display. "He testified and exhorted, saying." This is
the perfection of teaching, comprising something of fear and something of
love. "Save yourselves from this untoward generation." He says nothing of
the future, all is about the present, by which indeed men are chiefly
swayed; he shows that the Gospel releases from present(2) evils as well.
"Then they that gladly received his word were baptized; and the same day
there were added unto them about three thousand souls." (v. 41.) Think you
not this cheered the Apostles more than the miracle? "And they continued
steadfastly and with one accord in the Apostles' doctrine and
fellowship."(*) (v. 42.) Here are two virtues, perseverance and concord.
"In the Apostles' doctrine," he says: for they again taught them; "and
fellowship, and in breaking of bread, and in prayer." All in common, all
with perseverance. "And fear came upon every soul" (v. 43): of those that
believed. For they did not despise the Apostles, like common men, nor did
they fix their regard on that which was visible merely. Verily, their
thoughts were kindled into a glow.(8) And as Peter had before spoken much,
and declared the promises, and the things to come, well might they be
beside themselves with fear. The wonders also bore witness to the words:
"Many wonders and signs were done by the Apostles." As was the case with
Christ; first there were signs, then teaching, then wonders; so was it now.
"And all that believed were together, and had all things common." (v. 44.)
Consider what an advance was here immediately! For the fellowship was not
only in prayers, nor in doctrine alone, but also in (politei'a) social
relations. "And sold their possessions and goods, and parted them to all
men, as every man had need." See what fear was wrought in them! "And they
parted them," he says, showing the (to` oikonomiko`n) wise management: "As
every man had heed." Not recklessly, like some philosophers among the
Greeks, of whom some gave up their land, others cast into the sea great
quantities of money; but this was no contempt of riches, but only folly and
madness. For universally the devil has made it his endeavor to disparage
the creatures of God, as if it were impossible to make good use of riches.
"And continuing daily with one accord in the temple" (v. 46), they enjoyed
the benefit of teaching. Consider how these Jews did nothing else great or
small, than assiduously attend at the temple. For, as having become more
earnest, they had increased devotion also to the place. For the Apostles
did not for the present pluck them away from this object, for fear of
injuring them. "And breaking bread from house to house, did take their
portion of food with gladness and singleness of heart, praising God, and
having favor with all the people." (v. 47.) It seems to me that in
mentioning "bread," he here signifies fasting and hard life; for they "took
their portion of food," not of dainty fare. "With gladness," he says. Seest
thou that not the dainty fare, but the (trophh^s ou truphh^s) food made the
enjoyment. For they that fare daintily are under punishment and pain; but
not so these. Do you see that the words of Peter contain this also, namely,
the regulation of life? ["And singleness of heart."] For no gladness can
exist where there is no simplicity. How had they "favor with all the
people?" On account of their alms deeds. For do not look to the fact, that
the chief priests for envy and spite rose up against them, but rather
consider that "they had favor with the people."--"And the Lord added to the
Church daily (epi` to` auto') [together] such as should be saved.--And(1)
all that believed were together." Once more, the unanimity, the charity,
which is the cause of all good things!(*)
["Now when they heard this," etc. "Then Peter said unto them," etc.]
(Recapitulation, v. 37.) What had been said was not enough. For those
sayings indeed were sufficient to bring them to faith; but these are to
show what things the believer behooves to do. And he said not, In the
Cross, but, "In the name of Jesus Christ let every one of you be baptized."
(v. 38.) And he does not put them continually in mind of the Cross, that he
may not seem to reproach them, but he says simply, "Repent: and why? That
we may be punished? No: "And let each of you be baptized in the name of
Jesus Christ, for the remission of sins." And yet quite other is the law;
of this world's tribunals: but in the case of the Gospel proclamation
(khru'gmatos); when the delinquent has confessed, then is he saved! Observe
how Peter does not instantly hurry over this, but he specifies also the
conditions, and adds, "Ye shall receive the gift of the Holy Ghost;" an
assertion accredited by the fact, that the Apostles themselves had received
that gift. ["For the promise," etc.] (v. 39.) "The promise," i.e. the gift
of the Holy Ghost.(2) So far, he speaks of the easy part, and that which
has with it a great gift; and then he leads them to practice: for it will
be to them a ground of earnestness, to have tasted already of those so
great blessings ["and with many other words did he testify," etc.] (v. 40).
Since, however, the hearer would desire to learn what was the sum and,
substance of these further words, he tells us this: ["Saying, save
yourselves from this untoward generation."] ["They then, that gladly
received his words," etc.] (v. 41) they approved of what had been said,
although fraught with terror, and after their assent given, proceed at once
to baptism.(8) "And they continued" it is written, "steadfastly in the
doctrine" (or, "teaching") "of the Apostles" (v. 42): for it was not for
one day, no nor for two or three days that they were under teaching as
being persons who had gone over to a different course of life.(4) ["And
they continued with one accord in the Apostles' doctrine," etc.] The
expression is not, homou^ "together," but homothumado`n, "with one accord;"
("and daily," he says [afterwards], "they were continuing with one accord
in the temple,") i. e. with one soul.(5) And here again in his conciseness,
he does not relate the teaching given; for as young children, the Apostles
nourished them with spiritual food. "And fear came upon every soul" (v.
43): clearly, of those, as well, who did not believe; namely, upon seeing
so great a change all at once effected, and besides in consequence of the
miracles. ["And all that believed were together, and had all things in
common," etc.] (v. 44.) They are all become angels on a sudden; all of them
continuing in prayer and hearing, they saw that spiritual things are
common, and no one there has more than other, and they speedily came
together (epi` to` auto'), to the same thing in common, even to the
imparting to all.(6) "And all the believing" (v. 44), it says, were epi`
to` auto': and to see that this does not mean that they were together in
place, observe what follows ["And had all things common"]. "All," it says:
not one with the exception of another. This was an angelic commonwealth,
not to call anything of theirs their own. Forthwith the root of evils was
cut out. By what they did, they showed what they had heard: this was that
which he said, "Save yourselves from this untoward generation."-- "And
daily continuing with one accord in the temple." (v. 46.) Since they are
become three thousand, they take them abroad now: and(1) withal, the
boldness imparted by the Spirit being great: and daily they went up as to a
sacred place, as frequently we find Peter and John doing this: for at
present they disturbed none of the Jewish observances. And this honor too
passed over to the place; the eating in the house. In what house? In the
Temple.(2) Observe the increase of piety: They cast away their riches, and
rejoiced, and had great gladness, for greater were the riches they,
received without labor (a'pona Cat. al. agatha'). None reproached, none
envied, none grudged; no pride, no contempt was there. As children they did
indeed account themselves to be under teaching: as new born babes, such was
their disposition. Yet why use this faint image? If you remember how it was
when God shook our city with an earthquake, how subdued all men were.
(Infra, Hom. xli. # 2.) Such was the case then with those converts. No
knavery, no villany then: such is the effect of fear, of affliction! No(3)
talk of "mine" and "thine" then. Hence gladness waited at their table; no
one seemed to eat of his own, or of another's;--I grant this may seem a
riddle. Neither did they consider their brethren's property foreign to
themselves; it was(4) the property of a Master; nor again deemed they aught
their own, all was the brethren's. The poor man knew no shame, the rich no
haughtiness. This is gladness. The latter deemed himself the obliged and
fortunate party; the others felt themselves as honored herein, and closely
were they bound together. For indeed, because when people make doles of
money, there are apt to be insults, pride, grudging; therefore says the
Apostle, "Not grudgingly, or of necessity."--(2 Cor. ix. 7.) ["With
gladness and simplicity of heart," etc.] See of how many things he bears
witness to them! Genuine faith, upright conduct, perseverance in hearing,
in prayers, in singleness, in cheerfulness. ["Praising God."] (v. 47.) Two
things there were which might deject them; their abstemious living, and the
loss of their property. Yet on both these accounts did they rejoice. ["And
having favor with all the people."] For who but must love men of this
character, as common fathers? They conceived no malice toward each other;
they committed all to the grace of God. ["With all the people."] Fear there
was none; yea, though they had taken their position in the midst of
dangers.(5) By singleness, however, he denotes their entire virtue, far
surpassing their contempt of riches, their abstinence, and their
preseverance in prayer. For thus also they offered pure praise to God: this
is to praise God. But observe also here how they immediately obtain their
reward. "Having favor with all the people." They were engaging, and highly
beloved. For who would not prize and admire their simplicity of character;
who would not be linked to one in whom was nothing underhand? To whom too
does salvation belong, but to these? To whom those great marvels? Was it
not to shepherds that the Gospel was first preached? and to Joseph,(6)
being a man of simple mind, insomuch that he did not let a suspicion of
adultery frighten him into doing wrong? Did not God elect rustics, those
artless men? For it is written, "Blessed is every simple soul." (Prov. xi.
25.) And again, "He that walketh simply, walketh surely." (Prov. x. 9.)
"True," you will say, "but prudence also is needed." Why, what is
simplicity, I pray you, but prudence? For when you suspect no evil, neither
can you fabricate any: when you have no annoyances, neither can you
remember injuries. Has any one insulted you? You were not pained. Has any
one reviled you? You were nothing hurt. Has he envied you? Still you had no
hurt. Simplicity is a high road to true philosophy. None so beautiful in
soul as the simple. For as in regard of personal appearance, he that is
sullen, and downcast, and reserved (su'nnous), even if he be good-looking,
loses much of his beauty; while he that relaxes his countenance, and gently
smiles, enhances his good looks; so in respect of the soul, he that is
reserved, if he have ten thousand good points, disfigures them; but the
frank and simple, just the reverse. A man of this last description may be
safely made a friend, and when at variance easily reconciled. No need of
guards and outposts, no need of chains and fetters with such an one; but
great is his own freedom, and that of those who associate with him. But
what, you will say, will such a man do if he fall among wicked people? God,
Who has commanded us to be simple-minded, will stretch out His hand. What
was more guileless than David? What more wicked than Saul? Yet who
triumphed? Again, in Joseph's case; did not he in simplicity approach his
master's wife, she him with wicked art? Yet what, I pray, was he the worse?
Furthermore, what more simple than was Abel? what more malicious than Cain?
And Joseph again, had he not dealt artlessly with his brethren? Was not
this the cause of his eminence, that he spoke out unsuspiciously, while
they received his word sin malice? He declared once and again his dreams
unreservedly; and then again he set off to them carrying provisions; he
used no caution; he committed all to God: nay, the more they held him in
the light of an enemy, the more did he treat them as brothers. God had
power not to have suffered him to fall into their hands; but that the
wonder might be made manifest, how, though they do their worst, he shall be
higher than they: though the blow do come upon him, it comes from another,
not from himself. On the contrary, the wicked man strikes himself first,
and none other than himself. "For(1) alone," it is said, "shall he bear his
troubles." (Prov. ix. 12.) Ever in him the soul is full of dejection, his
thoughts being ever entangled: whether he must hear aught or say aught, he
does all with complaints, with accusation. Far, very far from such do
friendship and harmony make their abode: but fightings are there, and
enmities, and all unpleasantness. They that are such suspect even
themselves. To these not even sleep is sweet, nor anything else. And have
they a wife also, lo, they are enemies and at war with all: what endless
jealousies, what unceasing fear! Aye, the wicked, ponhro`s has his name
from ponei^n, "to have trouble." And, indeed, thus the Scripture is ever
calling "wickedness" by the name of labor; as, for instance, "Under his
tongue is toil and labor;" and again, "In the midst of them is toil and
labor." (Ps. x. 7; xc. 10; and lv. 11.)
Now if any one should wonder, whence those who had at first been of
this last class, now are so different, let him learn that affliction was
the cause, affliction, that school-mistress of heavenly wisdom, that mother
of piety. When riches were done away with, wickedness also disappeared.
True, say you, for this is the very thing I am asking about; but whence
comes all the wickedness there is now? How is it that it came into the
minds of those three thousand and five thousand straightway, to choose
virtue, and that they simultaneously became Christian philosophers, whereas
now hardly one is to be found? how was it that they then were in such
harmony? What was it, that made them resolute and active? What was it that
so suddenly inflamed them? The reason is, that they drew near with much
piety; that honors were not so sought after as they are now; that they
transferred their thoughts to things future, and looked for nothing of
things present. This is the sign of an ardent mind, to encounter perils;
this was their idea of Christianity. We take a different view, we seek our
comfort here. The result is, that we shall not even obtain this, when the
time is come. "What are we to do?" asked those men. We, just the contrary--
"What shall we do?" What behooved to be done, they did. We, quite the
reverse.(2) Those men condemned themselves, despaired of saving themselves.
This is what made them such as they were. They knew what a gift they had
received. But how can you become like them, when you do everything in an
opposite spirit? They heard, and were forthwith baptized. They did not
speak those cold words which we do now, nor did they contrive delays (p.
47, note 3); and yet they had heard all the requirements: but that word,
"Save yourselves from this generation," made them to be not sluggish;
rather they welcomed the exhortation; and that they did welcome it, they
proved by their deeds, they showed what manner of men they were. They
entered at once the lists, and took off the coat; whereas we do enter, but
we intend to fight with our coat on. This is the cause that our antagonist
has so little trouble, for we get entangled in our own movements, and are
continually thrown down. We do precisely the same thing as he who,
having[1] to cope with a man frantic, breathing fire; and seeing him, a
professed wrestler, covered with dust, tawny, stripped, clotted with dirt
from the sand and sun, and running down with sweat and oil and dirt;
himself, smelling of perfumes, should put on his silken garments, and his
gold shoes, and his robe hanging down to his heels, and his golden trinkets
on the head, and so descend into the arena, and grapple with him. Such a
one will not only be impeded, but being taken up with the sole idea of not
staining or rending his fine clothes, will tumble at the very first onset,
and withal will suffer that which he chiefly dreaded, the damage of those
his fond delights. The time for the contest is come, and say, are you
putting on your silks? It is the time of exercise, the hour of the race,
and are you adorning yourself as for a procession? Look not to outward
things, but to the inward. For by the thoughts about these things the soul
is hampered on all sides, as if by strong cords, so that she cannot let you
raise a hand, or contend against the adversary; and makes you soft and
effeminate. One may think himself, even when released from all these ties,
well off, to be enabled to conquer that impure power. And on this account
Christ too did not allow the parting with riches alone to suffice, but what
saith He? "Sell whatsoever thou hast, and give to the poor, and come and
follow Me." (Mark x. 21.) Now if, even when we cast away our riches, we are
not yet in a safe position, but stand still in need of some further art and
close practice; much more, if we retain them, shall we fail to achieve
great things, and, instead thereof, become a laughing-stock to the
spectators, and to the evil one himself. For even though there were no
devil, though there were none to wrestle with us, yet ten thousand roads on
all sides lead the lover of money to hell. Where now are they who ask why
the devil was made (diati' ho d. ge'gonen;)? Behold here the devil has no
hand in the work, we do it all ourselves. Of a truth they of the hills
might have a right to speak thus, who after they had given proof of their
temperance, their contempt of wealth and disregard of all such things, have
infinitely preferred to abandon father, and houses, and lands, and wife,
and children. Yet, they are the last to speak so: but the men who at no
time ought to say it, these do say it. Those are indeed wrestlings with the
devil; these he does not think worth entering into. You will say, But it is
the devil who instils this same covetousness. Well, flee from it, do not
harbor it, O man. Suppose now, you see one flinging out filth from some
upper story, and at the same time a person seeing it thrown out, yet
standing there and receiving it all on his head: you not only do not pity
him, but you are angry, and tell him it serves him right; and, "Do not be a
fool," everyone cries out to him, and lays the blame not so much on the
other for shooting out the filth, as on him for letting it come on him. But
now, you know that covetousness is of the devil; you know that it is the
cause of ten thousand evils; you see him flinging out, like filth, his
noisome imaginations; and do you not see that you are receiving on your
bare head his nastiness, when it needed but to turn aside a little to
escape it altogether? Just as our man by shifting his position would have
escaped; so, do you refuse to admit such imaginations, ward off the lust.
And how am I to do this? you will ask. Were you a Gentile, and had eyes for
things present alone, the matter perhaps might be one of considerable
difficulty, and yet even the Gentiles have achieved as much; but you--a man
in expectation of heaven and heavenly bliss--and you to ask, "How am I to
repel bad thoughts?" Were I saying the contrary, then you might doubt: did
I say, covet riches, "How shall I covet riches," you might answer, "seeing
such things as I do?" Tell me, if gold and precious stones were set before
you, and I were to say, Desire lead, would there not be reason for
hesitation? For you would say, How can I? But if I said, Do not desire it;
this had been plainer to understand. I do not marvel at those who despise,
but at those who despise not riches. This is the character of a soul
exceeding full of stupidity, no better than flies and gnats, a soul
crawling upon the earth, wallowing in filth, destitute of all high ideas.
What is it you say? Are you destined to inherit eternal life; and do you
say, how shall I despise the present life for the future? What, can the
things be put in competition?[2] You are to receive a royal vest; and say
you, How shall I despise these rags? You are going to be led into the
king's palace; and do you say, How shall I despise this present hovel? Of a
truth, we ourselves are to blame in every point, we who do not choose to
let ourselves be stirred up ever so little. For the willing have succeeded,
and that with great zeal and facility. Would that you might be persuaded by
our exhortation, and succeed too, and become imitators of those who have
been successful, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory, and power, and
honor, now and ever, and world without end. Amen.
HOMILY VIII: ACTS III. 1.
"Now Peter and John went up together into the temple, at the hour of
prayer, being the ninth hour."
EVERYWHERE we find these two Apostles in great harmony together. "To
him Simon Peter beckoned." (John xiii. 24.) These two also "came together
to the sepulchre. (Ib. xx. 3 et seq.) And concerning John, Peter said unto
Christ, "And what shall this man do?" (Ib. xxi. 21.) Now as for the other
miracles, the writer of this book omits them; but he mentions the miracle
by which they were all[1] put in commotion. Observe again that they do not
come to them purposely; so clear were they of ambition, so closely did they
imitate their Master. Why now did they go up to the temple? Did they still
live as Jews? No, but for expediency (chrhsi'mws).[*] A miraculous sign
again takes place, which both confirms the converts, and draws over the
rest; and such, as they were a sign for having wrought.[2] The disease was
in the nature of the man, and baffled the art of medicine. He had been
forty years lame (ch. iv. 20), as the writer says afterwards, and no one
during all that time had cured him. And the most obstinate diseases are
those which are born with men. It was a great calamity, insomuch that even
to provide for himself his necessary sustenance was impossible for him. The
man was conspicuous both from the place, and from his malady. Hear how the
matter is related. "And a certain man, lame from his mother's womb, was
carried, whom they laid daily at the gate of the temple which is called
Beautiful, to ask alms of them that entered into the temple." (v. 2.) He
sought to receive alms, and he did not know who the men were. "Who seeing
Peter and John about to go into the temple, asked an alms. And Peter,
fastening his eyes upon him, with John, said, Look on us." (v. 3, 4.) Yet,
not even so were the man's thoughts elevated, but he persisted in his
importunity. For such is poverty; upon a refusal, it compels people still
to persist. Let this put us to shame who fall back in our prayers. But
observe, I pray you, Peter's gentleness: for he said, "Look on us." So
truly did their very bearing, of itself, betoken their character. "And he
gave heed unto them, expecting to receive something of them. Then Peter
said, Silver and gold have I none; but such as I have I give thee." (v. 5,
6.) He did not say, I give thee something much better than silver or gold:
but what? "In the name of Jesus Christ of Nazareth, rise up and walk. And
he took him by the right hand, and lifted him up." (v. 7.) Such was also
the way of Christ. Often He healed by word, often by an act, often also He
stretched forth the hand, where men were somewhat weak in faith, that the
cure might not appear to be spontaneous. "And he took him by the right
hand, and lifted him up." This act made manifest the Resurrection, for it
was an image of the Resurrection. "And immediately his feet and ankle bones
received strength. And he leaping up stood, and walked." (v. 8.) Perhaps it
was by way of trying himself that he put it thus to further proof, whether
perchance the thing done might not be to no purpose. His feet were weak; it
was not that he had lost them. Some say that he did not even know how to
walk.[1] "And entered with them into the temple." Of a truth it was
marvellous. The Apostles do not urge him; but of his own accord he follows,
by the act of following pointing out his benefactors. "And leaping and
praising God;" not admiring them, but God that wrought by them. The man was
grateful.
["Now[2] Peter and John went up together into the temple," etc.] You
observe how they continued in prayer. "The ninth hour:" there they prayed
together. ["And a certain man," etc.] The man was in the act of being
carried at that instant. ["Whom they laid daily:"] (his bearers carried him
away :) ["at the gate," etc.] just when people went into the temple. And
that you may not suppose that they carried him for some other purpose, but
that it was in order that he might receive alms, hear what the writer says:
"so that he might receive alms of those entering into the temple."
(Recapitulation of vv. 1-8.) And this is the reason why he also makes
mention of the places, to give evidence of what he relates. "And how was
it," you may ask, "that they did not present him to Christ?" Perhaps they
were certain unbelieving men, that haunted the temple, as in fact neither
did they present him to the Apostles, when they saw them entering, after
having done such great miracles. "He asked," it is written, "to receive an
alms." (v. 3.) Their bearing marked them as certain devout and righteous
men. ["And Peter fastening his eyes upon him, with John, said," etc.] (v.
4, 5.) And observe how John is everywhere silent, while Peter makes excuse
for him also; "Silver and gold," he says, "have I none." (v. 6.) He does
not say, I have none here, as we are wont to speak, but absolutely, I have
none. "What then?" he might say, "do you take no notice of me, your
suppliant?" Not so, but of what I have, receive thou. Do you remark how
unassuming Peter is, how he makes no display even to the object of his
beneficence? ["In the name," etc. "And he took him by the hand," etc.] (v.
7.) And the mouth and the hand did all. Such[3] sort of persons were the
Jews; lame, and the right thing being to ask for health, these same ask for
money, grovelling on the ground: for this it was that they beset the
temple--to get money. What then does Peter? He did not despise him; he did
not look about for some rich subject; he did not say, If the miracle is not
done to some great one (eis ekei^non), nothing great is done: he did not
look for some honor from him, no, nor heal him in the presence of people;
for the man was at the entrance, not where the multitude were, that is,
within. But Peter sought no such object; nor upon entering did he proclaim
the matter: no, it was by his bearing that he attracted the lame man to
ask. And the wonder is, that he believed so readily. For those who are set
free from diseases of long standing, hardly believe their very eyesight.
Once healed, he remains with the Apostles, giving thanks to God. "And he
entered," it is said, "with them into the temple, walking, and leaping, and
praising God." (v. 8.) Observe how restless he is, in the eagerness of his
delight, at the same time shutting the mouths of the Jews. Also, that he
leaped, was to prevent the suspicion of hypocrisy; for after all, this was
beyond the possibility of deception. For if previously he was totally
unable to walk, even when hunger pressed hard (and indeed he would not have
chosen to share with his bearers the proceeds of his begging, if he had
been able to manage for himself), this holds still more in the present
ease. And how should he have feigned in behalf of those who had given him
no alms? But the man was grateful, even after his recovery. And thus on
either side his faith is shown, both by his thankfulness, and by the recent
event.
He was so[4] well known to all, that "they recognized him. And all the
people," it says, "saw him walking and praising God; and they recognized
(epegi'nwskon) that it was he which sat for alms at the Beautiful gate of
the temple." (v. 9.) It is well said, "they recognized," inasmuch as he was
one unknown now by reason of what had happened: for we use this term with
regard to objects, which we find a difficulty in recognizing. ["And they
were filled with wonder and amazement at that which had happened unto
him."] Needs must it be believed that[1] the name of Christ remits sins,
seeing it produces even such effects as this. ("And as he held Peter and
John, all the people came together at the porch that is called Solomon's,
greatly wondering." (v. 11.) From his good feelings and love towards the
Apostles, the lame man would not leave them; perhaps he was thanking them
openly, and praising them. "And all the people," it is said, "ran together
unto them. And when Peter saw them, he answered." (v. 12.) Again it is he
who acts, and addresses the people.
And in the former instance, it was the circumstance of the tongues that
aroused them to hearing, now it was this miracle; then, he took occasion to
speak from their accusations now, from their supposition. Let us then
consider, in what this address differs from the former, and in what it
agrees with that. The former was held in a house, before any one has come
over, and before they themselves have wrought anything; this, when all are
wondering, and the healed man is standing by; when none doubt, as in the
other case where some said "These men are full of new wine." (Acts xii.
13.) At the one, he was surrounded by all the Apostles as he spoke; but at
this, he has John alone; for by this time he is bold, and become more
energetic. Such is the nature of virtue; once started, it advances, and
never stops. Observe also how it was divinely ordered, that the miracle
should take place in the temple, that others also might wax bold, while the
Apostles work not in holes (eis katadu'seis) and corners, and in secret:
though not in the interior of the temple either, where the greater number
were. How then, I pray you, was it believed? The man himself who was healed
proclaimed the benefit. For there was no reason why he should lie, nor why
he should have joined a different set of people.[2] Either then it was
because of the spaciousness of the place, that he there wrought the
miracle, or because the spot was retired. And observe the event. They went
up for one object, and they accomplished another. Thus also did Cornelius:
he prayed and fasted[3] * * *. But hitherto they always call Him, "of
Nazareth." "In the name of Jesus Christ of Nazareth," said Peter, walk. For
in the first instance, the thing required was, that He should be believed
in.
Let us not, I pray you, give over at the beginning of the story:[4] and
if one has named some particular achievement of virtue, and then has
dropped it for awhile, let us begin over again. If we get into the right
mood (en e'xei), we shall soon arrive at the end, soon reach the summit.
For earnestness, it is said, begets earnestness, and dulness begets
dulness. He who has effected some little reformation, thereby receives
encouragement to approach greater things, and thence again to go on
something more than that; and just as it is with fire, the more wood it
lays hold on, the more vehement it becomes, so likewise zeal, the more
pious reflections it kindles, the more effectually is it armed against
their opposites. As, for example: There are set in us, like so many thorns,
perjury, falsehood hypocrisy, deceit, dishonesty, abusiveness, scoffing,
buffoonery, indecency, scurrility; again under another head, covetousness,
rapacity, injustice, calumny, insidiousness; again, wicked lust,
uncleanness, lewdness, fornication, adultery; again, envy, emulation,
anger, wrath, rancor, revenge, blasphemy, and numberless others. If we
effect a reformation in the first instances, not only in them will the
success have been achieved, but through them in the following cases also.
For reason has then gained more strength to overthrow those other vices.
For instance, if he, who has frequently sworn, once extirpates that satanic
habit, he has not only gained this point, but a habit of piety in other
respects will have been brought in. For no one, I suppose, averse to
swearing would easily consent to do any other wicked act; he will feel a
reverence for the virtue already acquired. Just as the man who wears a
beautiful robe, will blush to roll himself in the mire; so is it also here.
From this beginning he will come to learn not to be angry, not to strike,
not to insult. For if once he has come right in little matters, the whole
affair is done. Often, however, something of this sort takes place, that a
person has once reformed, and then again through carelessness falls back
into the old sins but too readily, so that the case becomes irremediable.
For instance, we have made it a law to ourselves not to swear; we have got
on well, for some three, or even four days; after that being hard put to
it, we scattered away the whole of our collected gain; we then fall into
indolence and recklessness. Still it is not right to give over; one must
set to work zealously again. For it is said, he that has built up a house,
and then sees his building pulled down, will have less spirit for building
again. Yes, but for all this, one must not be dispirited, but must once
more set to work zealously.
Let us then lay down daily laws for ourselves. For a time let us begin
with the easier. Let us retrench all that superfluity of paths, and put a
bridle on our tongues; let no one swear by God. Here is no outlay, here is
no fatigue, here is no cost of time. It is sufficient to will, and all is
done. It is a matter of habit. I beseech and entreat you, let us contribute
thus much of zeal. Tell me, if I had bid you contribute your money, would
not each one of you readily cast in according to his ability? If you saw me
in extreme danger, would you not, if it had been possible, have cut off
your own flesh to give me? Well, I am in danger now, and in great danger,
such indeed that, were I withal confined to a dungeon, or had I received
ten thousand stripes, or were a convict in the mines, I could not suffer
more. Reach me then the hand. Consider how great is the danger, that I
should not have been able to reform this which is least: I say "least" in
regard to the labor required. What shall I have to say hereafter, when thus
called to account? "Why did you not remonstrate? why did you not enjoin?
why did you not lay the law before them? why did you not cheek the
disobedient?" It will not be enough for me to say, that I did admonish. It
will be answered, "You ought to have used more vehement rebuke; since Eli
also admonished." (1 Sam. ii. 24.) But God forbid I should compare you with
Eli's sons. Indeed, he did admonish them and say, "Nay, my sons, do not so;
evil is the report that I hear of you." (1 Sam. iii. 13.) But subsequently
the Scripture saith, that he did not admonish his sons: since he did not
admonish them severely, or with threats. For is it not strange indeed, that
in the synagogues of the Jews the laws are in such force, and whatever the
teacher enjoins is performed; while here we are thus despised and rejected?
It is not my own glory that I care for (my glory is your good report), but
it is for your salvation. Every day we lift up our voice, and shout in your
ears. But there is none to hear. Still we take no strong measures. I fear
we shall have to give an account at the coming Day of this excessive and
unseasonable leniency.
Wherefore, with a loud and clear voice, I proclaim to all and testify,
that those who are notorious for this transgression, who utter words which
come "of the evil one," (Matt. v. 37.) (for such is swearing,) shall not
step over the threshold of the Church. Let this present month be the time
allowed you for reforming in this matter. Talk not to me, "Necessity of
business compels me to use oaths, else people do not believe me." To begin
with this, retrench those oaths which come merely of habit. I know many
will laugh, but it is better to be laughed at now, than wept for hereafter.
They will laugh, who are mad. For who, I ask, in his right mind would laugh
at the keeping of the commandment? But suppose they do; why, it will not be
at us, but at Christ, that such men will laugh. You shudder at the word! I
knew you would. Now if this law were of my making, at me would be the
laughing; but if Another be the Lawgiver, the jeering passes over to Him.
Yes, and Christ was once spit upon, and smitten with the palm, smitten upon
the face. Now also He bears with this, and it is no wonder (oude`n
apeiko`s)! For this, hell is prepared; for this, the worm that dieth not.
Behold, again I say and testify; let him laugh that will, let him scoff
that listeth. Hereunto are we set, to be laughed at and mocked, to suffer
all things. We are "the offscouring" (1 Cor. iv. 13) or the world, as
blessed Paul says. If any man refuse to conform to this order, that man I,
by my word, as with a trumpet's blast, do prohibit to set foot over the
Church's threshold, be he prince, be he even the crowned head. Either
depose me from this station, or if I am to remain, expose me not to danger.
I cannot bear to ascend this throne, without effecting Some great
reformation. For if this be impossible, it is better to stand below.
Nothing more wretched than a ruler who does his people no good. Do exert
yourselves, and attend to this, I entreat you; and let us strive, and of a
surety more will come of it. Fast, entreat God (and we will do the same
with you) that this pernicious habit may be eradicated. It is no great
matter,[1] to become teachers to the world; no small honor to have it said
everywhere, that really in this city there is not a man that swears. If
this come to pass, you will receive the reward not only of your own good
works; indeed what I am to you, this you will become to the world.
Assuredly others also will emulate you; assuredly you will be a candle set
upon a candlestick.
And is this, you will say, the whole matter? No, this is not all, but
this is a beginning of other virtues. He who swears not, will certainly
attain unto piety in other respects, whether he will or not, by dint of
self-respect and awe. But you will urge that most men do not keep to it,
but fall away. Well, better one man that doeth the will of the Lord, than
ten thousand transgressors. In fact, hereby is everything subverted,
everything turned upside down, I mean, because after the fashion of the
Theatre we desire numbers not a select number. For what indeed will a
multitude be able to profit? Would you learn that it is the saints, not the
numbers, which make the multitude? Lead out to war ten hundred thousand
men, and one saint, and let us see who achieves the most? Joshua the son of
Nun went out to war, and alone achieved all; the rest were of no use.[1]
Wouldest thou see, beloved, that the great multitude, when it does not the
will of God, is no better than a thing of naught? I wish indeed, and
desire, and with pleasure would be torn in pieces, to adorn the Church with
a multitude, yea, but a select multitude; yet if this be impossible, that
the few should be select, is my desire. Do you not see, that it is better
to possess one precious stone, than ten thousand farthing pieces? Do you
not see that it is better to have the eye sound, than to be loaded with
flesh, and yet deprived of sight? Do you not see that it is better to have
one healthy sheep, than ten thousand with the murrain; that fine children,
though few, are better than many children diseased withal; that in the
Kingdom there will be few, but in hell many? What have I to do with a
multitude? what profit therein? None. Rather they are a plague to the rest.
It is as if one who had the option of ten healthy persons of ten thousand
sick folks, should take to himself the latter in addition to the ten. The
many who do nothing well, will avail us only for punishment hereafter, and
disgrace for the time being. For no one will urge it as a point in our
favor that we are many; we shall be blamed for being unprofitable. In fact,
this is what men always tell us, when we say, We are many; "aye, but bad,"
they answer.
Behold again: I give warning, and proclaim with a loud voice, let no
one think it a laughing matter: I will exclude and prohibit the
disobedient; and as long as I sit on this throne, I will give up not one of
its rights. If any one depose me from it, then I am no longer responsible;
as long as I am responsible, I cannot disregard them; on account not of my
own punishment, but of your salvation. For I do exceedingly long for your
salvation. To advance it, I endure pain and vexation. But yield your
obedience, that both here and hereafter you may receive a plentiful reward,
and that we may in common reap eternal blessings; through the grace and
mercy of the only-begotten Son of God; to Whom with the Father and the Holy
Ghost be glory, power, and honor, now and ever, world without end. Amen.
HOMILY IX: ACTS III. 12.
"And when Peter saw it, he answered unto the people, Ye men of Israel, why
marvel ye at this, or why look ye so earnestly on us, as though by our own
power or holiness we have made this man to walk?"
THERE is greater freedom of speech in this harangue, than in the
former. Not that he was afraid on the former occasion, but the persons whom
he addressed there, being jesters and scoffers, would not have borne it.
Hence in the beginning of that address he also bespeaks their attention by
his preamble; "Be this known unto you, and hearken to my words." (ch. ii.
14.) But here there is no need of this management. (kataskeuh^s.) For his
hearers were not in a state of indifference. The miracle had aroused them
all; they were even full of fear and amazement. Wherefore also there was no
need of beginning at that point, but rather with a different topic; by
which, in fact, he powerfully conciliated them, namely, by rejecting the
glory which was to be had from them. For nothing is so advantageous, and so
likely to pacify the hearers, as to say nothing about one's self of an
honorable nature, but, on the contrary, to obviate all surmise of wishing
to do so. And, in truth, much more did they increase their glory by
despising glory, and showing that what had just taken place was no human
act, but a Divine work; and that it was their part to join with the
beholders in admiration, rather than to receive it from them. Do you see
how clear of all ambition he is, and how he repels the honor paid to him?
In the same manner also did the ancient fathers; for instance, Daniel said,
"Not for any wisdom that is in me." (Dan. ii. 30.) And again Joseph, "Do
not interpretations belong to God?" (Gen. xi. 8.) And David, "When the lion
and the bear came, in the name of the Lord I rent them with my hands." (1
Sam. xvii. 34.) And so likewise here the Apostles, "Why look ye so
earnestly on us, as though by our own power or holiness we had made this
man to walk?" (v. 13.) Nay, not even this;[1] for not by our own merit did
we draw down the Divine influence. "The God of Abraham, and of Isaac, and
of Jacob, the God of our fathers." See how assiduously he thrusts himself
(eiswthei^) upon the fathers of old, lest he should appear to be
introducing a new doctrine. In the former address he appealed to the
patriarch David, here he appeals to Abraham and the rest. "Hath glorified
His Servant[2] Jesus." Again a lowly expression, like as in the opening
address.
But at this point he proceeds to enlarge upon the outrage, and exalts
the heinousness of the deed, no longer, as before, throwing a veil over it.
This he does, wishing to work upon them more powerfully. For the more he
proved them accountable, the better his purpose were effected. "Hath
glorified," he says, 'His Servant Jesus, Whom ye delivered up, and denied
Him in the presence of Pilate, when he was determined to let him go." The
charge is twofold: Pilate was desirous to let Him go; you would not, when
he was willing. "But ye denied the Holy One and the Just, and desired a
murderer to be granted unto you; and killed the Prince (or Author) of Life:
Whom God hath raised from the dead; whereof we are witnesses." (v. 14, 15.)
Ye desired a robber instead of Him. He shows the great aggravation of the
act. As he has them under his hand, he now strikes hard. "The Prince of
Life," he says. In these words he establishes the doctrine of the
Resurrection. "Whom God hath raised from the dead." (ch. ii. 56.) "Whence
doth this appear?" He no longer refers to the Prophets, but to himself,
inasmuch as now he has a right to be believed. Before, when he affirmed
that He was risen, he adduced the testimony of David; now, having said it,
he alleges the College of Apostles. "Whereof we are witnesses, he says.
"And His name, through faith in His name, hath made this man strong,
whom ye see and know: yea, the faith which is by Him hath given him this
perfect soundness in the presence of you all." Seeking to declare the
matter (zhtw^n to` pra^gma eipei^n), he straightway brings forward the
sign: "In the presence," he says, "of you all." As he hid borne hard upon
them, and had shown that He Whom they crucified had risen, again he
relaxes, by giving them the power of repentance; "And now, brethren, I wot
that through ignorance ye did it, as did also your rulers." (v. 17.) This
is one ground of excuse. The second[3] is of a different kind. As Joseph
speaks to his brethren, "God did send me before you (Gen. xlv. 5); what in
the former speech he had briefly said, in the words, "Him, being delivered
by the determinate counsel and foreknowledge of God, ye have taken,"--this
he here enlarges upon: "But what God before had showed by the mouth of all
His Prophets, that His Christ should suffer, He hath so fulfilled." (v.
18.) At the same time showing, that it was not of their doing, if this be
proved, that it took place after God's counsel. He alludes to those words
with which they had reviled Him on the Cross, namely "Let Him deliver Him,
if He will have Him; for He said, I am the Son of God. If[4] He trust in
God, let Him now come down from the cross." (Matt. xxvii. 42, 43.) O
foolish men, were these idle words? It must needs so come to pass, and the
prophets bear witness thereunto. Therefore if He descended not, it was for
no weakness of His own that He did not come down, but for very power. And
Peter puts this by way of apology for the Jews, hoping that they may also
close with what he says. "He hath so fulfilled," he says. Do you see now
how he refers everything to that source? "Repent ye therefore," he says,
"and be converted." He does not add, "from your sins;" but, "that your
sins, may be blotted out," means the same thing. And then he adds the gain:
"So shall the times of refreshing come from the presence of the Lord." (v.
19.) This betokens them in a sad state, brought low by many wars.[1] For it
is to the case of one on fire, and craving comfort, that the expression
applies. And see now how he advances. In his first sermon, he but slightly
hinted at the resurrection, and Christ's sitting in heaven; but here he
also speaks of His visible advent. "And He shall send Jesus the Christ
ordained[2] (for you), "Whom the heaven must (i.e. must of necessity)
receive, until the times of the restitution of all things." The reason why
He does not now come is clear. "Which God hath spoken," he continues, "by
the mouths of His holy prophets since the world began. For Moses truly said
unto the fathers, A Prophet shall the Lord your God raise up unto you of
your brethren, like unto me; him shall ye hear in all things whatsoever he
shall say unto you." Before, he had spoken of David, here he speaks of
Moses. "Of all things," he says, "which He hath spoken." But he does not
say, "which Christ," but, "which God hath spoken[4] by the mouth of all His
holy prophets since the world began." (v. 20, 21.) Then he betakes him to
the ground of credibility, saying, "A Prophet shall the Lord your God raise
up unto you of your brethren, like unto me; Him shall ye hear in all
things." And then the greatness of the punishment: "And it shall come to
pass, that every soul which will not hear that Prophet, shall be destroyed
from among the people. Yea, and all the prophets, from Samuel and those
that follow, after, as many as have spoken have likewise foretold of these
days." (v. 23, 24.) He has done well to set the distinction here. For
whenever he says anything great, he appeals to them of old. And he found a
text which contained both truths; just as in the other discourse he said,
"Until He put His foes under His feet." (ch. ii. 35.) The remarkable
circumstance is, that the two things stand together; that is, subjection
and disobedience, and the punishment. "Like unto me," he says. Then why are
ye alarmed? "Ye are the children of the prophets" (v. 25): so that to you
they spake, and for your sakes have all these things come to pass. For as
they deemed that through their outrage they had become alienated (and
indeed there is no parity of reason, that He Who now is crucified, should
now cherish them as His own), he proves to them that both the one and the
other are in accordance with prophecy. "Ye are the children," he says, "of
the Prophets, and of the covenant which God made with our fathers, saying
unto Abraham, 'And in thy seed shall all the kindreds of the earth be
blessed.' Unto you first," he continues, "God having raised up His Son
(to'n Pai^da) sent Him." "To others indeed also, but to you first who
crucified Him." "To bless you," he adds, "in turning away every one of you
from his iniquities." (v. 26.)
Now let us consider again more minutely what has been read out.
(Recapitulation.) In the first place, he establishes the point that the
miracle was performed by them[5]; saying, "Why marvel ye?" And he will not
let the assertion be disbelieved: and to give it more weight, he
anticipates their judgment. "Why look ye," he says, "so earnestly on us, as
though by our own power or holiness we had made this man to walk?" (v. 12.)
If this troubles and confounds you, learn Who was the Doer, and be not
amazed. And observe how on all occasions when he refers to God, and says
that all things are from Him, then he fearlessly chides them: as above
where he said, "A man approved of God among you." (ch. ii. 22.) And on all
occasions he reminds them of the outrage they had committed, in order that
the fact of the Resurrection may be established. But here he also subjoins
something else; for he no more says, "of Nazareth," but what? "The God of
our fathers hath glorified His Servant Jesus." (v. 13.) Observe also the
modesty. He reproached them not, neither did he say at once, "Believe then
now: behold, a man that has been forty years lame, has been raised up
through the name of Jesus Christ." This he did not say, for it would have
excited opposition. On the contrary, he begins by commending them for
admiring the deed, and again calls them after their ancestor: "Ye men of
Israel." Moreover, he does not say, It was Jesus that healed him: but, "The
God of our fathers hath glorified," etc. But then, lest they should say,
How can this stand to reason--that God should glorify the transgressor?
therefore he reminds them of the judgment before Pilate, showing that,
would they but consider, He was no transgressor; else Pilate had not wished
to release Him. And he does not say, "when Pilate was desirous," but, "was
determined to let Him go." "But ye denied the Holy One," etc. (v. 13, 14.)
Him who had killed others, ye asked to be released; Him Who quickeneth them
that are killed, ye did not wish to have! And that they might not ask
again, How should it be that God now glorifies Him, when before He gave no
assistance? he brings forward the prophets, testifying that so it behooved
to be. "But those things which God before had showed," etc., (infra v. 18.)
Then, lest they should suppose that God's dispensation was their own
apology, first he reproves them. Moreover, that the denying Him "to
Pilate's face," was no ordinary thing; seeing that he wished to release
Him. And that ye cannot deny this, the man who was asked in preference to
Him is witness against you. This also is part of a deep dispensation. Here
it shows their shamelessness and effrontery; that a Gentile, one who saw
Him for the first time, should have discharged Him, though he had heard
nothing striking; while they who had been brought up among His miracles,
have done the very opposite! For, as be has said, "When he (Pilate) had
determined to let Him go," that it may not be imagined that he did this of
favor, we read, "And he said, It is a custom with you to release one
prisoner: will ye therefore that [ release unto you this man? (Matt. xxvii.
15.) "But ye denied the Holy One and the Just." (Mark xv. 6.) He does not
say, "Ye delivered up;" but everywhere, "Ye denied." For, said they, "We
have no king but Caesar." (John xix. 15.) And he does not say only, Ye did
not beg off the innocent, and," Ye denied" Him but, "Ye slew" Him. While
they were hardened, he refrained from such language; but when their minds
are most moved, then he strikes home, now that they are in a condition to
feel it. For just as when men are drunk we say nothing to them, but when
they are sober, and are recovered from their intoxication then we chide
them; thus did Peter: when they were able to understand his words, then he
also sharpened his tongue, alleging against them many charges; that, Whom
God had glorified, they had delivered up; Whom Pilate would have acquitted
they denied to his face; that they preferred the robber before Him.
Observe again how he speaks covertly concerning Christ's power, showing
that He raised Himself: just as in his first discourse he had said,
"Because it was not possible that He should be holden of it" (ch. ii. 24),
so here he says, "And killed the Prince of Life." (v. 15.) It follows that
the Life He had was not from another. The prince (or author) of evil would
be he that first brought forth evil; the prince or author of murder, he who
first originated murder; so also the Prince (or Author) of Life must be He
Who has Life from Himself.[*] "Whom God raised up," he continues: and now
that he has uttered this, he adds, "And his name, upon faith in his name,
hath made this man strong, whom ye see and know; yea, the faith which is by
Him hath given Him this perfect soundness. [The faith which is by Him hh
di' autou^ pi'stis.] And[1] yet it was hh eis auto`n pi'stis, "the faith
which is in Him" (as its object) that did all. For the Apostles did not
say, "By the name," but, "In the name," and it was in Him (eis auto`n) that
the man believed. But they did not yet make bold to use the expression,
"The faith which is in Him." For, that the phrase "By Him" should not be
too low, observe that after saying, "Upon the faith of His name," he adds,
"His name hath made him strong," and then it is that he says, "Yea, the
faith which is by Him hath given him this perfect soundness." Observe how
he implies, that in the kai` ekei^no former expression also "Whom God
raised up," he did but condescend to their low attainments. For that Person
needed not Another's help for His rising again, Whose Name raised up a lame
man, being all one as dead. Mark how on all occasions he adduces their own
testimony. Thus above, he said, "As ye yourselves also know;" and, "In the
midst of you :" and here again, "Whom ye see and know: in the presence of
you all." (ch. ii. 22.) And yet that it was, " In His name," they knew not:
but they did know that the man was lame, that he stands there whole.[1]
They that had wrought the deed themselves confessed, that it was not by
their own power, but by that of Christ. And had this assertion been
unfounded, had they not been truly persuaded themselves that Christ had
risen again, they would not have sought to establish the honor of a dead
man instead of their own, especially while the eyes of the multitude were
upon them. Then, when their minds were alarmed, immediately he encourages
them, by the appellation of Brethren, "And now, brethren, I wot, etc." For
in the former discourse he foretold[2] nothing, but only says concerning
Christ, "Therefore let all the house of Israel know assuredly :" here he
adds an admonition. There he waited till the people spoke: here, he knew
how much they had already effected, and that the present assembly was
better disposed toward them. "That through ignorance ye did it." And yet
the circumstances mentioned above were not to be put to the score of
ignorance. To choose the robber, to reject Him Who had been adjudged to be
acquitted, to desire even to destroy Him--how should this be referred to
ignorance? Nevertheless, he gives them liberty to deny it, and to change
their mind about what had happened. "Now this indeed, that you put to death
the innocent, ye knew: but that you were killing "the Prince of Life,"
this, belike, ye did not know." And he exculpated not them alone, but also
the chief contrivers of the evil, "ye and your rulers :" for doubtless it
would have roused their opposition, had he gone off into accusation. For
the evil-doer, when you accuse him of some wickedness that he has done, in
his endeavor to exonerate himself, grows more vehement. And he no longer
says, "Ye crucified," "Ye killed," but, "Ye did it;" leading them to seek
for pardon. If those rulers did it through ignorance, much more did these
present.[*] "But these things which God before had showed," etc. (v. 18.)
But it is remarkable, that both in the first and in the second discourse,
speaking to the same effect, that is, in the former, "By the determinate
counsel and foreknowledge of God;" and in this, "God before had showed that
Christ should suffer;" in neither does he adduce any particular text in
proof. The fact is, that each one of such passages is accompanied with many
accusations, and with mention of the punishment in store for them [as];" I
will deliver up," says one, "the wicked in requital for His grave, and the
rich in return for His death." (Is. liii. 9.) And again, * * * "Those
things," he says, "which God before had showed by the mouth of all His
prophets, that Christ should suffer, He hath so fulfilled." It shows the
greatness of that "counsel,"[8] in that all spoke of it, and not one only.
It does not follow, because the event was through ignorance, that it took
place irrespectively of God's ordinance. See how great is the Wisdom of
God, when it uses the wickedness of others to bring about that which must
be. "He hath fulfilled," he says: that they may not imagine that anything
at all is wanting; for whatsoever Christ must needs suffer, has been
fulfilled. But do not think, that, because the Prophets said this, and
because ye did it through ignorance, this sufficeth to your exculpation.
However, he does not express himself thus, but in milder terms says,
"Repent ye therefore." (v. 19.) "Why? For[4] either it was through
ignorance, or by the dispensation of God." "That your sins may be blotted
out." I do not mean the crimes committed at the Crucifixion; perhaps they
were through ignorance; but so that your other sins may be blotted out:
this[6] only. "So shall the times of refreshing come unto you." Here he
speaks of the Resurrection, obscurely.[*] For those are indeed times of
refreshing, which Paul also looked for, when he said, "We that are in this
tabernacle do groan, being burthened." (2 Cor. v. 4.) Then to prove that
Christ is the cause of the days of refreshing, he says, "And He shall send
Jesus Christ, which before was for you ordained." (v. 20.) He said not,
"That your sin may be blotter out," but, "your sins;" for he hints at that
sin also. "He shall send." And whence?[1] "Whom the heaven must receive."
(v. 21.) Still ["must"] "receive?" And why not simply, Whom the heaven hath
received? This, as if discoursing of old times: so, he says, it is divinely
ordered, so it is settled: not a word yet of His eternal subsistence.--"
For Moses indeed said unto the fathers, A Prophet shall the Lord raise up
for you:" "Him shall ye hear in all things that He shall speak unto you:"
and having said, "All things which God hath spoken by the mouth of all His
holy Prophets," (v. 22) now indeed he brings in Christ Himself. For, if He
predicted many things and it is necessary to hear Him, one would not be
wrong in saying that the Prophets have spoken these things. But, besides,
he wishes to show that the Prophets did predict the same things. And, if
any one will look closely into the matter, he will find these things spoken
in the Old Testament, obscurely indeed, but nevertheless spoken. "Who was
purposely designed," says he: in Whom[2] there is nothing novel. Here he
also alarms them, by the thought that much remains to be fulfilled. But if
so, how says he, "Hath fulfilled?" (v. 18.) The things which it was
necessary "that Christ should suffer," are fulfilled: the things which must
come to pass, not yet. "A prophet shall the Lord God raise up for you from
among your brethren, like unto me." This would most conciliate them. Do you
observe the sprinkling of low matters and high, side by side,--that He Who
was to go up into the heavens should be like unto Moses? And yet it was a
great thing too. For in fact He was not simply like unto Moses,[3] if so be
that "every soul which will not hear shall be destroyed." And one might
mention numberless other things which show that He was not like unto Moses;
so that it is a mighty text that he has handled. "God shall raise Him up
unto you," says Moses, "from among your brethren," etc.: consequently Moses
himself threatens those that should not hear. "Yea, and all the prophets,"
etc.: all this[4] is calculated to attract "Yea, and all the prophets,"
says the Apostle. "from Samuel." He refrains from enumerating them singly,
not to make his discourse too long; but having alleged that decisive
testimony of Moses, he passes by the rest. "Ye," he says, "are the children
of the Prophets, and of the covenant which God made." (v. 25) "Children of
the covenant;" that is, heirs. For test they should think that they
received this offer from the favor of Peter, he shows, that of old it was
due to them, in order that they may the rather believe that such also is
the will of God. "Unto you first," he continues, '"God having raised up His
Son Jesus, sent Him. (v. 26.) He does not say simply, "Unto you He sent His
Son," but also, after the resurrection, and when He had been crucified. For
that they may not suppose that he himself granted them this favor, and not
the Father, he says, "To bless you." For if He is your Brother, and blesses
you, the affair is a promise. "Unto you first." That is, so far are you
from having no share in these blessings, that He would have you become
moreover promoters and authors of them to others. For[5] you are not to
feel like castaways. "Having raised up": again, the Resurrection. "In
turning away," he says, "every one of you from his iniquities." In this way
He blesses you: not in a general way. And what kind of blessing is this? A
great one. For of course not the turning a man away from his iniquities is
itself sufficient to remit them also. And if it is not sufficient to remit,
how should it be to confer a blessing? For it is not to be supposed that
the transgressor becomes forthwith also blessed; he is simply released from
his sins. But this,[1] "Like unto me," would no wise apply. "Hear ye Him,"
he says; and not this alone, but he adds, "And it shall come to pass, that
every soul, which will not hear that Prophet, shall be destroyed from among
the people." When he has shown them that they had sinned, and has imparted
forgiveness to them, and promised good things, then indeed, then he says,
"Moses also says the same thing." What sort of connection is this: "Until
the times of the restitution;" and then to introduce Moses, saying, that[2]
all that Christ said shall come to pass? Then also, on the other hand, he
says, as matter of encomium (so that for this reason also ye ought to
obey): "Ye are the children of the prophets and of the covenant:" i.e.
heirs. Then why do you stand affected towards that which is your own, as if
it were another's? True, you have done deeds worthy of condemnation; still
you may yet obtain pardon. Having said this, with reason he is now able to
say, "Unto you God sent his Son Jesus to bless you." He says not, To save
you, but what is greater; that the crucified Jesus blessed His crucifiers.
Let us then also imitate Him. Let us cast out that spirit of murder and
enmity. It is not enough not to retaliate (for even in the Old Dispensation
this was exemplified); but let us do all as we would for bosom-friends, as
we would for ourselves so for those who have injured us. We are followers
of Him, we are His disciples, who after being crucified, sets everything in
action in behalf of his murderers, and sends out His Apostles to this end.
And yet we have often suffered justly; but those acted not only unjustly,
but impiously; for He was their Benefactor, He had done no evil, and they
crucified Him. And for what reason? For the sake of their reputation. But
He Himself made them objects of reverence. "The scribes and the pharisees
sit in Moses' seat; all therefore whatsoever they bid you observe, that do
ye, but after their works do ye not." (Matt. xxiii. 2.) And again in
another place, "Go thy way, show thyself to the priest." (ib. viii. 4.)
Besides, when He might have destroyed them, He saves them. Let us then
imitate Him, and let no one be an enemy, no one a foe, except to the devil.
Not a little does the habit of not swearing contribute to this end: I
mean to the not giving way to wrath:[3] and by not giving way to wrath, we
shall not have an enemy either. Lop off the oaths of a man, and you have
clipt the wings of his anger, you have smothered all his passion. Swearing,
it is said, is as the wind to wrath. Lower the sails; no need of sails,
when there is no wind. If then we do not clamor, and do not swear, we have
cut the sinews of passion. And if you doubt this, just put it to
experiment. Impose it as a law upon the passionate man that he shall never
swear, and you will have no necessity of preaching moderation to hint. So
the whole business is finished. For[4] even though you do not forswear
yourselves [yet], by swearing at all, do you not know in what absurd
consequences you involve yourselves--binding yourselves to an absolute
necessity and as with a cord, and putting yourselves to all manner of
shifts, as men studying how to rescue their soul from an evil which there
is no escaping, or, failing of that, obliged [by that self-imposed
necessity] to spend your life thenceforth in vexation, in quarrels, and to
curse your wrath? But all is in vain, and to no purpose. Threaten, be
peremptory (dio'risai), do all, whatever it be, without swearing; [so]: it
is in your power to reverse analu^sai) both what you have said and what you
have done if you have the mind. Thus on the present day I must needs speak
more gently to you. For since ye have heard me, and the greater part of the
reformation is achieved by you, now then let us see for what purpose the
taking of oaths was introduced, and why allowed to be. In relating to you
their first origin, and when they were conceived, and how, and by whom we
shall give you this account in requital for your obedience. For it is fit
that he who has made his practice right, should be taught the philosophy of
the matter, but he who is not yet doing the right, is not worthy to be told
the history.
They made many covenants in Abraham's time, and slew victims, and
offered sacrifices, and as yet oaths were not. Whence then did they come
in? When evil increased, when all was confusion, upside down, when men had
turned aside to idolatry: then it was, then, when men appeared no longer
worthy to be believed, that they called God as witness, as if thereby
giving an adequate surety for what they said. Such in fact is the Oath: it
is a security where men's principles cannot be trusted.[1] So that in the
indictment of the swearer the first charge is this,--that he is not to be
trusted without a surety, and a great surety too: for such is the exceeding
faithlessness, that they ask not man as surety, but will needs have God!
Secondly, the same charge lies against him who receives the oath: that, in
a question of compact, he must drag in God for warranty, and refuse to be
satisfied unless he get Him. O the excessive stupidity, the insolence of
such conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag
in thy Lord as the, surety, and to compel the other to drag Him in
likewise! Tell me, if your servants were disputing with each other, and
exchanging[2] assurances with each other, and the fellow-servant should
declare that for his part he would not be satisfied till he had their
common master given him for surety, would he not have stripes given him
without number, and be made to know that the master is for other purposes,
and not to be put to any such use as this? Why do I speak of a fellow-
servant?[3] For should he choose any respectable person, would not that
person consider it an affront? But I do not wish to do this, say you.[4]
Well: then do not compel the other to do so either: since where men only
are in question, this is done--if your party says, "I give such an one as
my surety," you do not allow him. "What then," say you, "am I to lose what
I have given?" I am not speaking of this; but that you allow him to insult
God. For which reason greater shall be the inevitable punishment to him who
forces the oath upon another, than to him who takes it: the same holds with
regard to him who gives an oath when no one asks him. And what makes it
worse, is, that every one is ready to swear, for one farthing, for some
petty item, for his own injustice. All this may be said, when there is no
perjury; but if perjury follow in the train, both he that imposes and he
that takes the oath have turned everything upside down. "But there are some
things," you will say, "which are unknown." Well take these into account,
and do nothing negligently; but, if you do act negligently, take the loss
to yourself as your punishment. It is better to be the loser thus, than in
a very different way. For tell me--you force a man to take an oath, with
what expectation? That he will forswear himself? But this is utter
insanity; and the judgment will fall upon your own head; better you should
lose your money, than he be lost. Why act thus to your own detriment, and
to the insulting of God? This is the spirit of a wild beast, and of an
impious man. But you do this in the expectation that he will not forswear
himself? Then trust him without the oath. "Nay, there are many," you reply,
"who in the absence of an oath would presume to defraud; but, once the oath
taken, would refrain." You deceive yourself, man. A man having once learnt
to steal, and to wrong his neighbor, will presume full oft to trample upon
his oath; if on the contrary he shrinks from swearing, he will much more
shrink from injustice. "But he is influenced against his will." Well then,
he deserves pardon.
But why am I speaking of this kind of oaths, while I pass over those in
the market-place? For as regards these last, you can urge none of these
pleas. For ten farthings you there have swearing and forswearing. In fact,
because the thunderbolt does not actually fall from heaven, because all
things are not overthrown, you stand holding God in your bonds: to get a
few vegetables, a pair of shoes, for a little matter of money, calling Him
to witness. What is the meaning of this? Do not let us imagine, that
because we are not punished, therefore we do not sin; this comes of God's
mercy; not of our merit. Let your oath be an imprecation upon your own
child, upon your own self: say, "Else let the hangman lash my ribs." But
you dare not. Is God less valuable than thy ribs? is He less precious than
thy pate? Say "Else let me be struck blind." But no. Christ so spares us,
that He will not let us swear even by our own head; and yet we so little
spare the honor of God, that on all occasions we must drag Him in! Ye know
not what God is, and with what sort of lips he behooves to be invoked. Why,
when we speak of any man of eminent worth, we say, "First wash your mouth,
and then make mention of him:" and yet, that precious Name which is above
every name, the Name which is marvellous in all the earth, the Name which
devils hear and tremble, we haul about as we list! Oh! the force of habit!
thereby has that Name become cheap. No doubt, if you impose on any one the
necessity of coming into the sacred edifice to take his oath there, you
feel that you have made the oath an awful one. And yet how is it that it
seems awful in this way, but because we have been in the habit of using
that at random, but not this? For ought not a shudder of awe to be felt
when God is but named? But now, whereas among the Jews His Name was held to
be so reverend, that it was written upon plates, and none was allowed to
wear the characters except the high-priest alone: we bandy about His Name
like any ordinary word. If simply to name God was not allowed to all; to
call Him to witness, what audacity is it! nay, what madness! For if need
were (rather than this)to fling away all that you have, ought you not
readily to part with all? Behold, I solemnly declare and testify; reform
these oaths of the forum, these superfluous oaths,[1] and bring to me all
those who wish to take them. Behold, in the presence of this assembly, I
charge those who are set apart for the tending of the Houses of Prayer, I
exhort and issue this order to them, that no person be allowed to take such
oaths at his own discretion: or rather, that none be allowed to swear in
any other way, but that the person be brought to me, whosoever he be, since
even for these matters less will not serve but they must needs come before
us, just as if one had to do with little children. May there be no
occasion! It is a shame in some things still to need to be taught. Do you
dare to touch the Holy Table, being a person unbaptized? No, but what is
still worse, you the baptized dare to lay your hand upon the Holy Table,
which not even all ordained persons are allowed to touch, and so to take
your oath. Now you would not go and lay your hand upon the head of your
child? and yet do you touch the Table, and not shudder, not feel afraid?
Bring these men to me; I will judge, and send them away rejoicing, both the
one and the other.[3] Do what you choose; I lay it down as a law that there
be no swearing at all. What hope of salvation, while we thus make all to
have been done in vain? Is this the end of your bills, and your bonds, that
you should sacrifice your own soul? What gain do you get so great as the
loss? Has he forsworn himself? You have undone both him and yourself. But
has he not? even so still you have undone (both), by forcing him to
transgress the commandment.[4] Let us cast out this disease from the soul:
at any rate let us drive it out of the forum, out of our shops, out of our
other work-places; our profits will but be the greater. Do not imagine that
the success of your worldly plans is to be ensured by transgressions of the
Divine laws. "But he refuses to trust me," say you; and in fact I have
sometimes heard this said by some: "Unless I swear oaths without number,
the man will not trust me." Yes, and for this you may thank yourself,
because you are so off-hand with your oaths. For were it not so, but on the
contrary were it clear to all men that you do not swear, take my word for
it, you would be more readily believed upon your mere nod, than those are
who swallow oaths by thousands. For look now: which do you more readily
believe? me who do not swear, or those that do swear? "Yes," say you, "but
then you are ruler and bishop." Then suppose I prove to you that it is not
only for that reason? Answer me with truth, I beseech you; were I in the
habit of perpetually swearing, would my office stand me in that stead? Not
a whir. Do you see that it is not for this reason? And what do you gain at
all? Answer me that. Paul endured hunger; do you then also choose to hunger
rather than to transgress one of the commandments of God. Why are you so
unbelieving? Here are you, ready to do and suffer all things for the sake
of not swearing: and shall not He reward you? Shall He, Who sustains day by
day both takers and breakers of oaths, give you over to hunger, when you
have obeyed Him? Let all men see, that of those who assemble in this Church
not one is a swearer. By this also let us become manifest, and not by our
creed alone; let us have this mark also to distinguish us both from the
Gentiles and from all men. Let us receive it as a seal from heaven, that we
may everywhere be seen to be the King's own flock. By our mouth and tongue
let us be known, in the first place, just as the barbarians are by theirs:
even as those who speak Greek are distinguished from barbarians, so let us
be known. Answer me: the birds which are said to be parrots, how are they
known to be parrots? is it not by speaking like men? Let us then be known
by speaking like the Apostles; by speaking like the Angels. If any one bid
you swear tell him, "Christ has spoken, and I do not swear." This is enough
to make a way for all virtue to come in. It is a gate to religion, a high
road leading to the philosophy of piety;[1] a kind of training-school.
These things let us observe, that we may obtain also the future blessings,
through the grace and mercy of our Lord Jesus Christ, to Whom with the
Father and the Holy Ghost together be glory, power and honor, now and ever,
world without end. Amen.
HOMILY X: ACTS IV. 1.
"And as they spake unto the people, there came unto them the priests, and
the captain of the temple."
ERE yet their had time to take breath after their first trials,
straightway they enter into others. And observe how the events are
disposed. First, they were all mocked together; this was no small trial:
secondly, they enter into dangers. And these two things do not take place
in immediate succession; but when first the Apostles have won admiration by
their two discourses, and after that have performed a notable miracle,
thereupon it is that, after they are waxen bold, through God's disposal,
they enter the lists. But I wish you to consider, how those same persons,
who in the case of Christ must need look out for one to deliver Him up to
them, now with their own hands arrest the Apostles, having become more
audacious and more impudent since the Crucifixion. In truth, sin, while it
is yet struggling to the birth, is attended with some sense of shame; but
when once fully born, it makes those more shameless who practise it. "And
the captain of the temple," it is said. The object again was to attach a
public criminality to what was doing, and not to prosecute it as the act of
private individuals: such in fact was constantly their plan of proceeding.
"Being grieved that they taught the people." (v. 2.) 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.
"Because they taught the people, and preached through Jesus the
resurrection of the dead." So mighty was His Resurrection, that to others
also He is the cause of a resurrection.[*] "And they laid hands on them,
and put them in hold unto the next day; for it was now eventide. (v. 3.)
What impudence! They[1] 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. "For it was now eventide," it is said. It was
with the wish to abate their spirit that those men did this, and guarded
them; but the delay only served to make the Apostles more intrepid. And
consider who these are who are arrested. They are the chiefs of the
Apostles, who are now become a pattern to the rest, that they should no
longer crave each other's support, nor want to be together. "Howbeit, many
having heard the word, believed; and the number of the men was about five
thousand." (v. 4.) How was this? Did they see them in honor? Did they not
behold them put in bonds? How then did they, believe? Do you see the
evident efficacy? And yet even those that believed already might well have
become weaker. But no, it is no longer so: for Peter's sermon had laid the
seed deep into them, and had taken a hold upon their understandings.
Therefore were [their enemies] incensed, that they did not fear them, that
they made no account of their present troubles. For, say they, if He that
was crucified effects such great things, and makes the lame to walk, we
fear not these men either.[2] 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.
"And it came to pass on the morrow, that their rulers, and elders, and
scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander,
and as many as were of the kindred of the High Priest, were gathered
together at Jersualem." (v. 5, 6.) For now along with the other evils (of
the times[3]), the Law was no longer observed. And again they set off the
business with the form of a tribunal, to constitute them guilty by their
iniquitous sentence. "And when they had set them in the midst, they asked,
By what power, or by what name, have ye done this?" (v. 7.) And yet they
knew it well; for it was because they were "grieved that they preached
through Jesus the resurrection" that they arrested them. Then for what
purpose do they question them? They expected the numbers present would make
them recant, and thought by this means to have put all right again. Observe
then what they say: "And by what name have ye done this? Then Peter, filled
with the Holy Ghost, said unto them." (v. 8.) And now, I pray you, call to
mind Christ's saying; "When they deliver you up unto the synagogues, take
ye no thought how or what thing ye shall speak; for it is the Spirit of
your Father which speaketh in you. (Luke xii. 11, 14.) So that it was a
mighty Power they enjoyed. What then says Peter? "Ye rulers of the people,
and elders of Israel." Mark the Christian wisdom of the man; how full of
confidence it is: he utters not a word of insult, but says with respect,
"Ye rulers of the people, and elders of Israel, if we be this day called to
account of the good deed done to the impotent man." He takes them in hand
right valiantly; by the opening of his speech he exposes[4] them, and
reminds them of the former things: that it is for a work of beneficence
they are calling them to account. As if he had said, "In all fairness we
ought to have been crowned for this deed, and proclaimed benefactors; but
since "we are even put upon our trial for a good deed done to an impotent
man," not a rich man, not powerful, not noble--and yet who would feel envy
in a case like this?" It is a most forcible (apaggeli'a, al. epaggeli'a)
way of putting the case; and he shows that they are piercing their own
selves :--" By what means this man is made whole: be it known unto you all,
and to all the people Israel; that by the Name of Jesus Christ of Nazareth:
"--this is what would vex them most. For this was that which Christ had
told the disciples, "What ye hear in the ear that preach ye upon the
housetops.--That in the name of Jesus Christ," he says, "of Nazareth, Whom
ye crucified, Whom God raised from the dead, even by Him doth this man
stand here before you whole." (v. 10). (Matt. x. 27.) Think not, he says
that we conceal the country, or the nature of the death. "Whom ye
crucified, Whom God raised from the dead, even by Him doth this man stand
before you whole." Again the death, again the resurrection. "This is the
stone," he says, "which was set at nought of you builders, which is become
the head of the corner." (v. 11.) He reminds them also of a saying which
was enough to frighten them. For it had been said, "Whosoever shall fall on
this stone shall be broken; but on whomsoever it shall fall, it will grind
him to powder. (Matt. xxi. 44.)--Neither is there salvation in any other,
(v. 12.) Peter says. What wounds, think you, must these words inflict on
them! "For there is none other name," he continues, "under heaven given
among men, whereby we must be saved." Here he utters also lofty words. For
when[1] the object is, not to carry some point successfully, but only to
show boldness he does not spare; for he was not afraid of striking too
deep. Nor does be say simply, "By another;" but, "Neither is there
salvation in any other: that is, He is able to save us. In this way he
subdued their threatening.
"Now when they saw the, boldness of Peter and John, and perceived that
they were unlearned and ignorant men, they marvelled and they took
knowledge of them, that they had been with Jesus." (v. 13.) The two
unlearned men beat down with their rhetoric them and the chief priests. For
it was not they that spake, but the grace of the Spirit. "And beholding the
man which was healed standing with them, they could say nothing against
it." (v. 14.) 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. "But when they had commanded them to go aside
out of the council, they conferred among themselves, saying, What are we to
do to these men?" (v. 15.) See the difficulty they are in, and how the fear
of men again does everything. As in the case of Christ, they were not able
(as the saying is) to undo what is done,[2] nor to cast it into the shade,
but for all their hindering, the Faith did but gain ground the more; so was
it now. "What shall we do?" O the folly! to suppose that those who had
tasted of the conflict, would now take fright at it: to expect, impotent as
their efforts had proved in the beginning, to effect something new, after
such a specimen of oratory as had been exhibited! The more they wished to
hinder, the more the business grew upon their hands. But what say they?
"For that indeed a notable miracle hath been done by them is manifest to
all them that dwell in Jerusalem; and we cannot deny it. But that it spread
no further among the people, let us straightly threaten them, that they
speak henceforth 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." (v.
16-18.) See what effrontery is shown by these, and what greatness of mind
by the Apostles. "But 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. For we cannot but speak the things which we have seen and heard.
So when they had further threatened them, they let them go, finding nothing
how they might punish them, because of the people." (v. 19-21.) The
miracles shut their mouths: they would not so much as let them finish their
speech, but cut them short in the middle, most insolently. "For all men
glorified God for that which was done. For the man was above forty years
old, on whom this miracle of healing was showed." (v. 22.) But let us look
over what has been said from the beginning.
"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[3] 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,[4] 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![1] Such is the nature of
wickedness: it has no eyes for anything, but on all occasions it is thrown
into perturbation. Finding themselves overborne, they felt like persons who
have been outwitted: as is the case with people who have been forestalled
and made a sport of in some matter. And yet[2] they everywhere affirmed
that it was God that raised Him: but[3] it was "in the Name of Jesus" that
they spake showing that Jesus was risen. "Through Jesus, the resurrection
of the dead": for they themselves also held a resurrection: a cold and
'puerile doctrine, indeed, but still they held it. Why this alone, was it
not sufficient to induce them to do nothing to them--I mean, that the
disciples with such boldness bore themselves in the way they did? Say,
wherefore, O Jew, dost thou disbelieve? Thou oughtest to have attended to
the sign done, and to the words, not to the evil disposition of the many.
"By their teaching the people."[4] For already they were in ill repute with
them by reason of what they had done to Christ; so that they were rather
increasing their own obloquy. "And they laid hands on them, and put them in
hold until the morrow; for it was now eventide." (v. 3.) In the case of
Christ, however, they did not so; but having taken Him at midnight, they
immediately led him away, and made no delay, being exceedingly in fear of
the multitude: whereas in the case of the Apostles here, they were bold.
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.
"And it came to pass on the morrow, that their rulers, and elders, and
scribes. were gathered together at Jerusalem." (v. 5.) 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. (v. 6.) "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 dost thou not speak it, what
it is, but keepest that out of sight? "By what name have ye done this?" (v.
7.) And yet he affirmed, It was not we that did it. "Ye rulers of the
people," etc. (v. 8.) 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--" doth stand here before you whole." And
again, "If we be examined concerning the good deed done to the impotent
man." (v. 9.) 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?[5] 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. (v. 10.) 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 ye 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" (v. 11.); 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." (v. 12.)
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 ye 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 (kategnwkui'as) 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 (sugkatabai'nwn):
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." (v. 13.)
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(1) not only
their words; their very bearing showed it; that they should stand s there
so intrepidly to be tried in a cause like t this, and with uttermost peril
impending over them! Not only by their words, but by their t 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(2) what they said? Peter does not draw out long speeches, but then by
his very manner and method (th^s apaggeli'as kai` th^s sunthh'khs) 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 (epes'khpsan) 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." (v. 17.) And yet it was palpable to all men! But such is
the nature of wickedness: everywhere it is shamed. "Let us straitly
threaten them." What sayest thou? Threaten? And expect ye to stop the
preaching? And(3) yet all beginnings are hard and trying. Ye slew the
Master, and did not stop it: and now, if ye threaten, do ye expect to turn
us back? The imprisonment did not prevail with us to speak submissively,
and shall ye prevail? "And they called them, and commanded them," etc. (v.
18, 119.) It(4) 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(1) 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." (v. 20.) 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." (v. 21.)
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." (2 Cor. xii. 9.)
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
hinderest thou? 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 spake what they would,
those did not what they would. Which were in chains and dangers? was it not
these last?
Let us then hold fast to virtue; let not these words end only in
delight, and in a certain elevation of the spirits. This is not the
theatre, for singers (kitharw'dwn), and tragedians, and musicians
(kitharistw^n), where the fruit consists only in the enjoyment and where
the enjoyment itself passes with the passing day. Nay, would that it were
enjoyment alone, and not mischief also with the enjoyment! But so it is:
each man carries home with him much of what he has witnessed there,
sticking to him like the infection of a plague: and one indeed, of the
younger sort, having culled such snatches of song here and there of those
satanic plays,(2) as he could fix in his memory, goes singing them about
the house: while another, a senior, and forsooth too staid for such levity,
does not this indeed, but what is there spoken, both the preachments and
the very words, he remembers it all; and another again, some filthy and
absurd ditty. From this place you depart, taking nothing with you.--We have
laid down a law--nay, not we: God forbid! for it is said, "Call no man your
master upon the earth" (Matt. xxiii. 8); Christ has laid down a law that
none should swear. Now, say, what has been done with regard to this law?
For I will not cease speaking of it; "lest," as the Apostle saith, "if I
come again, I must not spare." (2 Cor. xiii. 2.) I ask then, have you laid
the matter to heart? have you thought of it seriously? have you been in
earnest about it, or must we again take up the same subject? Nay, rather,
whether you have or not, we will resume it, that you may think seriously
about it, or, if you have laid it to heart, may again do this the more
surely, and exhort others also. With what then, I pray you, with what shall
we begin? Shall it be with the Old Testament? For indeed this also is to
our shame, that the precepts of the Law, which we ought to surpass, we do
not even thus observe! For we ought not to be hearing such matters as
these: these are precepts adapted to the poor Jewish level (th^s
Ioudai..kh^s eutelei'as: we ought to be hearing those counsels of
perfection; "Cast away thy property, stand courageously, and give up thy
life in behalf of the Gospel, scorn all the goods of earth, have nothing in
common with this present life; if any wrong thee, do him good; if any
defraud thee, bless him; if any revile thee, show him honor; be above
everything." (S. Ambros. de Off. i. 2.) These and such as these are what we
ought to be hearing. But here are we discoursing about swearing; and our
case is just the same as if, when a person ought to be a philosopher, one
should take him away from the great masters, and set him to spell syllables
letter by letter! Just think now what a disgrace it would be for a man
having a flowing beard, and with staff in hand, and cope on shoulders,(3)
to go to school with children, and be set the same tasks with them would it
not be above measure ridiculous? And yet the ridicule which belongs to us
is even greater. For not as the difference between philosophy and the
spelling-lesson, so is that between the Jewish polity and ours: no indeed,
but as the difference between angels and men. Say now, if one could fetch
down an angel from heaven, and should bid him stand here and listen to our
preaching, as one whose duty it is to conform himself thereto, would it not
be shameful and preposterous? But if to be yet, like children, under
teaching about these things be ridiculous; what must it be, not even to
attend to these things: how great the condemnation, how great the shame To
be Christians still, and to have to learn that it is not right to swear!
However, let us put up with that, lest we incur even worse ridicule.
Well, then, let us speak to you to-day from the Old Testament. What
does it tell us? "Accustom not thy mouth to swearing; neither use thyself
to the naming of the Holy One." And why? "For as a servant that is
continually beaten shall not be without a blue mark, so he that sweareth."
(Ecclus. xxiii. 10.) See the discernment of this wise man. He did not say,
"Accustom not to swearing" thy mind, but "thy mouth"; because being
altogether an affair of the mouth, thus it is easily remedied. For at last
it becomes a habit without intention; as for instance, there are many who
entering the public baths, as soon as they have passed the threshold, cross
(Hom. in 1 Cor. xi. 7) themselves (sphragi'zontai).(1) This the hand has
got to do, without any one's bidding, by force of habit. Again, at the
lighting of a candle, often when the mind is intent on something else, the
hand makes the sign. In the same way also the mouth, without concurrence of
the mind, articulates the word, from mere habit, and the whole affair is in
the tongue. "Neither use thyself," he says, "to the naming of the Holy One.
For as a servant that is continually beaten shall not be without a blue
mark, so he that sweareth." He speaks not here of false oaths, but he cuts
down all oaths, and to them also assigns their punishment. Why then,
swearing is a sin. For such in truth is the soul; full of all these ulcers,
all these scars. But you do not see them? Yes, this is the mischief of it;
and yet you might see if you wished; for God has given you eyes. With eyes
of this kind did the Prophet see, when he said, "My wounds stink, and are
corrupt, because of my foolishness." (Ps. xxxviii. 5.) We have despised
God, we have hated that good Name, we have trodden Christ under foot, we
have lost all reverence, none names the Name of God with honor. Yet if you
love any one, even at his name you start to your feet; but God you thus
continually invoke, and make nothing of it. Call upon Him for the benefit
of your enemy; call upon Him for the salvation of your own soul; then he
will be present, then you will delight Him; whereas now you provoke Him to
anger. Call upon Him as Stephen did; "Lord," he said, "lay not this sin to
their charge." (ch. vii. 59.) Call upon Him as did the wife of Elkanah,
with tears and sobs, and prayers. (1 Sam. i. 10.) I prevent you not, rather
I earnestly exhort you to it. Call upon him as Moses called upon Him, yea,
cried, interceding for those(2) who had driven him into banishment. For you
to make mention at random of any person of consideration, is taken as an
insult: and do you bandy God about in your talk, in season, out of season?
I do not want to hinder you from keeping God always in your mind: nay, this
I even desire and pray for, only that you should do this, so as to honor
Him. Great good would this have done us, if we had called upon God only
when we ought, and for what we ought. And why, I would ask, were such
miracles wrought in the Apostles' times, and not in ours? And yet it is the
same God, the same Name. But no, the case is not the same. For then they
called upon Him only for those objects which I have mentioned; whereas we
call upon Him not for these, but quite other purposes.--If a man refuse to
believe you, and that is why you swear, say to him, "Believe me:" however,
if you will needs make oath, swear by yourself. I say this, not to set up a
law against Christ's law; God forbid; for it is said. "Let your yea be yea,
and your nay, nay (Matt. v. 37): but by way of coming down to your present
level, that I may more easily lead you to the practice of this commandment,
and divert you from this tyrannical habit. How many who have done well in
other respects, have been undone by these practices! Shall I tell you why
it was permitted the ancients to take oaths? (for to take false oaths, was
not permitted to them either.) Because they swore by idols. But are you not
ashamed to rest in laws, by which they in their infirmity were led on to
something better? It is true, when I take a Gentile in hand, I do not
immediately lay this injunction upon him, but in the first place I exhort
him to know Christ; but if the believer, who has both learnt Him and heard
Him, must needs crave the same forbearance with the Gentile, what is the
use, what the gain (of his Christianity?)--But the habit is strong, and you
cannot detach yourself from it? Well then, since the tyranny of habit is so
great, transfer it into another channel. And how is this to be done? you
will ask. What I have said often, I say also now; let there be many
monitors (logistai`), let there be many examiners and censors (existastai`,
dokimastai`). Say, if you chance to put on your(1) mantle inside out, you
allow your servant to correct your mistake, and are ashamed to learn of
him, although there is much to be ashamed of in this; and here when you are
getting hurt to your soul, are you ashamed to be taught better by another?
You suffer your menial to put your dress in order, and to fasten your
shoes, and will you not endure him that would put your soul in order? Let
even your menial, your child, your wife, your friend, your kinsman, your
neighbor, be your teachers on this point. For as when a wild beast is
hunted down from all sides, it is impossible for it to escape; so he that
has so many to watch him, so many to reprove him, who is liable to be
struck at from all sides, cannot help being on his guard. The first day he
will find it hard to put up with, and the second, and the third; but after
that it will come easier, and, the fourth passed, there will not even be
anything to do. Make the experiment, if you doubt me; take it into
consideration, I beseech you. It is not a trifling matter to be wrong in,
nor yet to come fight in; on both sides it is great for evil and for good.
May the good be effected, through the grace and loving-mercy of our Lord
Jesus Christ, to Whom with the Father and the Holy Ghost be glory, power,
and honor, now and ever, world without end. Amen.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XI, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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