(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 21-30
[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 XXI: ACTS IX. 26, 27.
"And when Saul was come to Jerusalem, he assayed to join himself to the
disciples: but they were all afraid of him, and believed not that he was a
disciple. But Barnabas took him, and brought him to the Apostles, and
declared unto them how he had seen the Lord in the way."
ONE may well be much at a loss here to understand how it is that,
whereas in the Epistle to the Galatians Paul says, "I went not to
Jerusalem," but "into Arabia" and" to Damascus," and, "After three years I
went up to Jerusalem," and "to see Peter" (Gal. i. 17), (historh^sai Cat.)
here the writer says the contrary. (There, Paul says,) "And none of the
Apostles saw I; but here, it is said (Barnabas), brought him to the
Apostles."--Well, then, either (Paul) means, "I went not up with intent to
refer or attach myself to them (anathe'sthai)--for what saith he? "I
referred not myself, neither went I to Jerusalem to those who were Apostles
before me:"[1] or else, that the laying await for him in Damascus was after
his return from Arabia;[2] or else, again, that the visit to Jerusalem was
after he came from Arabia. Certainly of his own accord he went not to the
Apostles, but "assayed to join himself unto the disciples "--as being[3] a
teacher, not a disciple--" I went not," he says, "for this purpose, that I
should go to those who were Apostles before me: certainly, I learnt nothing
from them." Or,[4] he does not speak of this visit, but passes it by, so
that the order is, "I went into Arabia, then I came to Damascus, then to
Jerusalem, then to Syria :" or else, again, that he went up to Jerusalem,
then was sent to Damascus, then to Arabia, then again to Damascus, then to
Caesarea. Also, the visit "after fourteen years," probably, was when he
brought up the [alms to the] brethren together with Barnabas: (Gal. ii. 1)
or else he means a different occasion. (Acts xi. 30.) For the Historian for
conciseness, often omits incidents, and condenses the times. Observe how
unambitious the writer is, and how he does not even relate (related in c.
xxii. 17-21) that vision, but passes it by. "He assayed," it says, "to join
himself to the disciples. And they were afraid of him." By this again is
shown the ardor of Paul's character: not (only) from the mouth of Ananias,
and of those who wondered at him there, but also of those in Jerusalem:
"they believed not that he was a disciple:" for truly that was beyond all
human expectation. He[1] was no longer a wild beast, but a man mild and
gentle! And observe how he does not go to the Apostles, such is his
forbearance, but to the disciples, as being a disciple. He was not thought
worthy of credit. "But Barnabas"--" Son of Consolation" is his appellation,
whence also he makes himself easy of access to the man: fox "he was a kind
man" (ch. xi. 24), exceedingly, and this is proved both by the present
instance, and in the affair of John (Mark)--" having taken him, brought him
to the Apostles, and related to them how he had seen the Lord in the
way."[2] (xv. 39.) It is likely that at Damascus also he had heard all
about him: whence he was not afraid but the others were, for he was a man
whose glance inspired fear. "How," it says, "he had seen the Lord in the
way, and that He had spoken unto him, and how in Damascus he had spoken
boldly in the name of the Lord. And he was with them coming in and going
out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28): these
things were demonstrative of the former, and by his acts he made good what
was spoken of him. "And he spake, and disputed with the Hellenists." (v.
29.) So then the disciples were afraid of him, and the Apostles did not
trust him; by this therefore he relieves them of their fear. "With the
Hellenists:" he means those who used the Greek tongue: and this he did,
very wisely; for those others, those profound Hebrews had no mind even to
see him. "But they," it says, "went about to slay him:" a token, this, of
his energy, and triumphant victory, and of their exceeding annoyance at
what had happened. Thereupon, fearing lest the issue should be the same as
in the case of Stephen, they sent him to Caesarea. For it says, "When the
brethren were aware of this, they brought him down to Caesarea, and sent
him forth to Tarsus" (v. 30), at the same time to preach, and likely to be
more in safety, as being in his own country. But observe, I pray you, how
far it is from being the case that everything is done by (miraculous)
grace; how, on the contrary, God does in many things leave them to manage
for themselves by their own wisdom and in a human way; so[1] to cut off the
excuse of idle people for if it was so in the case of Paul, much more in
theirs.[*] "Then, it says, "the Church throughout all Judea and Galilee and
Samaria had peace (they), being edified, and walking in the fear of the
Lord, and abounded in the comfort of the Holy Ghost."[2] (v. 31.) He is
about to relate that Peter goes down (from Jerusalem), therefore that you
may not impute this to fear, he first says this. For while there was
persecution, he was in Jerusalem, but when the affairs of the Church are
everywhere in security, then it is that he leaves Jerusalem. See how
fervent and energetic he is! For he did not think, because there was peace,
therefore there was no need of his presence. Paul[3] departed, and there
was peace: there is no war nor disturbance. Them, they respected most, as
having often stood by them, and as being held in admiration by the
multitude: but him, they despised, and were more savage against him. See,
how great a war, and immediately, peace! See what that war effected. It
dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea,
the affair of Sapphira took place. Not that, because there was peace,
therefore matters became relaxed, but such was the peace as also to need
exhortation. "And it came to pass, as Peter passed throughout all quarters,
he came down also to the saints which dwelt at Lydda." (v. 32.) Like the
commander of an army, he went about, inspecting the ranks, what part was
compact, what in good order, what needed his presence. See how on all
occasions he goes about, foremost. When an Apostle was to be chosen, he was
the foremost: when the Jews were to be told, that these were "not drunken,"
when the lame man was to be healed, when harangues to be made, he is before
the rest: when the rulers were to be spoken to, he was the man; when
Ananias, he (ch. i. 15; ii. 15; iii. 4-12; iv. 8; v. 3-15.): when healings
were wrought by the shadow, still it was he. And look: where there was
danger, he was the man, and where good[4] management (was needed); but
where all is calm, there they act all in common, and he demands no greater
honor (than the others). When need was to work miracles, he starts forward,
and here again he is the man to labor and toil. "And there he found a
certain man named Aeneas, which had kept his bed eight years, and was sick
of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee
whole: arise, and make thy bed. And. he arose immediately." (v. 33-34.) And
why did he not wait for the man's faith, and ask if he wished to be healed?
In the first place, the miracle served for exhortation to many: hear then
how great the gain. "And all that dwelt at Lydda and Saron saw him, and
turned to the Lord." (v. 35.) For the man was notable. "Arise, and make
thy bed :" he does well to give a proof of the miracle: for they not only
released men of their diseases, but in giving the health they gave the
strength also. Moreover, at that time they had given no proofs of their
power, so that the man could not reasonably have been required to show his
faith, as neither in the case of the lame man did they demand it. (ch. iii.
6.) As therefore Christ in the beginning of His miracles did not demand
faith, so neither did these. For in Jerusalem indeed, as was but
reasonable, the faith of the parties was first shown; "they brought out
their sick into the streets, but as Peter passed by, his shadow at least
might fall upon some of them" (ch. v. 15); for many miracles had been
wrought there; but here this is the first that occurs. For of the miracles,
some were wrought for the purpose of drawing others (to faith); some for
the comfort of them that believed. "Now there was at Joppa a certain
disciple named Tabitha, which by interpretation is called Dorcas: this
woman was full of good works and alms-deeds which she did. And it came to
pass in those days, that she was sick, and died: whom when they had washed,
they laid her in an upper chamber. And forasmuch as Lydda was nigh to
Joppa, and the disciples had heard that Peter was there, they sent unto him
two men, desiring him that be would not delay to come to them." (v. 36-38).
Why did they wait till she was dead? Why was not Peter solicited (esku'lh)
before this? So right-minded (philosophou^ntes) were they, they did not
think it proper to trouble (sku'llein) the Disciples about such matters,
and to take them away from the preaching: as indeed this is why it mentions
that the place was near, seeing[1] they asked this as a thing beside his
mark, and not now in the regular course. "Not to delay to come unto them:"
for she was a disciple. And Peter arose, and went with them. And when he
was come, they led him into the upper chamber." (v. 39.) They do not
beseech, but leave it to him to give her life (swthri'an.) See[2] what a
cheering inducement to alms is here! "And all the widows," it says, "stood
round him weeping, and showing the coats and garments which Dorcas had made
while she was with them." Peter went into the apartment, as one who took it
calmly, but see what an accession came of it! It is not without a meaning
that the Writer has informed us of the woman's name, but to show that the
name she bore (pherw'numos h^n) matched her character; as active and
wakeful was she as an antelope. For in many instances there is a Providence
in the giving of names, as we have often told you. "She was full," it says,
"of good works:" not only of alms, but "of good works," first, and then
of this good work in particular. "Which," it says, "Dorcas made while she
was with them." Great humility! Not as we do; but they were all together in
common, and in company with them she made these things and worked. "But
Peter put them all forth, and kneeled down, and prayed; and turning him to
the body said, Tabitha, arise. And she opened her eyes: and when she saw
Peter, she sat up." (v. 40.) Why does he put them all out? That he may not
be confused nor disturbed by their weeping. "And having knelt down, he
prayed." Observe the intentness of his prayer. "And[3] he gave her his
hand." (v. 41.) So did Christ to. the daughter of Jairus: "And (says the
Evangelist) having taken her by the hand." Mark severally, first the life,
then the strength brought into her, the one by the word, the other by his
hand--" And he gave her his hand, and lifted her up, and when he had called
the saints and widows, presented her alive :" to some for comfort, because
they received back their sister, and because they saw the miracle, and for
kindly support (prostasi'an) to others. "And it was known throughout all
Joppa; and many believed in the Lord. And it came to pass, that he tarried
many days in Joppa with one Simon a tanner." (v. 42-43.) Mark the
unassuming conduct, mark the moderation of Peter, how he does not make his
abode with this lady, or some other person of distinction, but with a
tanner: by all his acts leading men to humility, neither suffering the mean
to be ashamed, nor the great to be elated! "Many days;"[4] for they needed
his instruction, who had believed through the miracles.--Let us look then
again at what has been said.
"Assayed," it says, "to join himself to the disciples."
(Recapitulation, v. 26.) He did not come up to them unabashed, but with a
subdued manner. "Disciples "[5] they were all called at that time by reason
of their great virtue, for there was the likeness of the disciples plainly
to be seen. "But they were all afraid of him." See how they feared the
dangers, how the alarm was yet at its height in them. "But Barnabas," etc.
(v. 27.)--it seems to me that Barnabas was of old a friend of his--" and
related," etc.: observe how Paul says nothing of all this himself: nor
would he have brought it forward to the others, had he not been compelled
to do so. "And he was with them, coming in and going out at Jerusalem, and
speaking boldly in the name of the Lord Jesus." (v. 28, 29.) This gave them
all confidence. "But they went about to slay him: which when the brethren
knew" etc. (v. 30.) Do you observe how both there (at Damascus), and here,
the rest take care for him, and provide for him the means of departure, and
that we nowhere find him thus far receiving (direct supernatural) aid from
God? So the energy of his character is betokened. "To Caesarea, and sent
him forth to Tarsus:" so that, I suppose, he did not continue his journey
by land, but sailed the rest of it. And this (departure) is Providentially
ordered, that he might preach there also: and so likewise were the plots
against him ordered by God's Providence, and his coming to Jerusalem, that
the story about him might no longer be disbelieved. For there he was "
speaking boldly," it says, "in the name of the Lord Jesus; and he spake and
disputed against the Hellenists; and again, "he was with them coming in and
going out.--So[1] the Church throughout all Judea and Galilee and Samaria
had peace" --i.e. it increased: and peace with itself, that peace which is
peace indeed: for the war from without would have done them no harm --"
they being edified, and walking in the fear of the Lord, and abounded in
the consolation of the Holy Ghost." And the spirit consoled them both by
the miracles and by the works, and independently of these in the person of
each individual. "And it came to pass, etc. And Peter said unto him,
Eneas," etc. (v. 32-34.)[2] But before discourse, before exhortations, he
says to the lame man himself, "Jesus Christ maketh thee whole." This word
he believed in any wise, and was made whole. Observe how unassuming he is:
for he said not, "In the Name," but[3] rather as a sign he narrates the
miracle itself, and speaks as its Evangelist. "And having seen him," it
says, "all that dwelt in Lydda, and Saron, turned unto the Lord.--Now there
was at Joppa," etc. (v. 35, 36.) Observe everywhere the signs taking place.
But let us so believe them, as if we were now beholding them. It is not
simply said, that Tabitha died, but that she died, having been in a state
of weakness. And (yet) they did not call Peter until she died; then "they
sent and told him not to delay to come unto them." Observe, they send and
call him by others. And he comes: he did not think it a piece of
disrespect, to be summoned by two men: for, it says, "they sent two men
unto him." --Affliction, my beloved, is a great thing, and rivets our souls
together. Not a word of wailing there, nor of mourning. See[4] how
thoroughly matters are cleansed! "Having washed her," it says, "they laid
her in an upper chamber:" that is, they did all (that was right)for the
dead body. Then Peter having come, "knelt down, and prayed; and turning him
to the body, said, Tabitha, arise." (v. 40.) They did not perform all their
miracles with the same ease. But this was profitable for them: for truly
God took thought not only for the salvation of others, but for their own.
He that healed so many by his very shadow, how is it that he now has to do
so much first? There are cases also in which the faith of the applicants
cooperated. This is the first dead person that he raises. Observe how he,
as it were, awakes her out of sleep: first she opened her eyes: then upon
seeing (Peter) she sat up: then from his hand she received strength. "And
it was known throughout all Joppa, and many believed in the Lord." (v. 42.)
Mark the gain, mark the fruit, that it was not for display. Indeed, this is
why he puts them all out, imitating his Master in this also.
[5]For where tears are--or rather, where miracles are, there tears
ought not to be; not where such a mystery is celebrating. Hear, I beseech
you: although somewhat of the like kind does not take place now, yet in the
case of our dead likewise, a great mystery is celebrating. Say,[1] if as we
sit together, the Emperor were to send and invite some one of us to the
palace, would it be right, I ask, to weep and mourn? Angels are present,
commissioned from heaven and come from thence, sent from the King Himself
to call their fellow servant, and say, dost thou weep? Knowest thou not
what a mystery it is that is taking place, how awful, how dread, and worthy
indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that
this is no time for tears? For it is a very great mystery of the Wisdom of
God. As if leaving her dwelling, the soul goes forth, speeding on her way
to her own Lord, and dost thou mourn? Why then, thou shouldst do this on
the birth of a child: for this in fact is also a birth, and a better than
that. For here she goes forth to a very different light, is loosed as from
a prison-house, comes off as from a contest. "Yes," say you, "it is all
very well to say this,[2] in the case of those of whose salvation we are
assured." Then, what ails thee, O man, that even in the case of such, thou
dost not take it in this way? Say, what canst thou have to condemn in the
little child? Why dost thou mourn for it? What in the newly baptized? for
he too is brought into. the same condition: why dose thou mourn for him?
For as the sun arises clear and bright, so the soul, leaving the body with
a pure conscience, shines joyously. Not such the spectacle of Emperor as he
comes in state to take possession of the city (epibai'nonta po'lews), not
such the hush of awe, as when the soul having quitted the body is departing
in company with Angels. Think what the soul must then be! in what
amazement, what wonder, what delight! Why mournest thou? Answer me.--But it
is only in the case of sinners thou doest this? Would that it were so, and
I would not forbid your mournings, would that this were the object! This
lamentation were Apostolic, this were after the pattern of the Lord; for
even Jesus wept over Jerusalem. I would that your mournings were
discriminated by this rule. But when thou speakest the words of one[3] that
would call back (the dead), and speakest of thy long intimacy and his
beneficence, it is but for this thou mournest (not because he was a
sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I
too will give a loose to tears; I, more than thou, the greater the
punishment to which he is liable as such: I too will lament, with such an
object. But not thou alone must lament him that is such; the whole city
must do the same, and all that meet you on the way, as men bewail them that
are led to be put to death. For this is a death indeed, an evil death, the
death of sinners. But (with you) all is clean reversed. Such lamentation
marks a lofty mind, and conveys much instruction; the other marks a
littleness of soul. If we all lamented with this sort of lamentation, we
should amend the persons themselves while yet living. For as, if it rested
with thee to apply medicines which would prevent that bodily death, thou
wouldest use them, just so now, if this death were the death thou
lamentest, thou wouldest prevent its taking place, both in thyself and in
him. Whereas now our behavior is a perfect riddle; that having it in our
power to hinder its coming, we let it take place, and mourn over it when it
has come. Worthy indeed of lamentations are they (when we consider), what
time as they shall stand before the judgment seat of Christ, what words
they shall then hear, what they shall suffer! To no purpose have these men
lived: nay, not to no purpose, but to evil purpose! Of them too it may be
fitly said, "It were good for them had they never been born." (Mark xiv.
21.) For what profit is it, I ask, to have spent so much time to the hurt
of his own person? Had it been spent only to no purpose, were not that, I
ask you, punishment enough! If one who has been an hired servant twenty
years were to find that he has had all his labor in vain, would he not weep
and lament, and think himself the most miserable of men? Why, here is a man
who has lost all the labor of a whole life: not one day has he lived for
himself, but to luxury, to debauchery, to covetousness, to sin, to the
devil. Then, say, shall we not bewail this man? shall we not try to snatch
him from his perils? For it is, yes, it is possible, if we will, to
mitigate his punishment, if we make continual prayers for him, if for him
we give alms. However unworthy he may be, God will yield to our
importunity. For if[1] Paul showed mercy on one (who had no claims on his
mercy), and for the sake of others spared one (whom he would not have
spared), much more is it right for us to do this. By means of his
substance, by means of thine own, by what means thou wilt, aid him: pour in
oil, nay rather, water. Has he no alms-deeds of his own to exhibit? Let him
have at least those of his kindred. Has he none done by himself? At least
let him have those which are done for him, that his wife may with
confidence beg him off in that day, having paid down the ransom for him.
The more sins he has to answer for, the greater need has he of alms, not
only for this reason, but because the alms has not the. same virtue now,
but far less: for it is not all one to have done it himself, and to have
another do it for him; therefore, the virtue being less, let us by quantity
make it the greatest. Let us not busy ourselves about monuments, not about
memorials. This is the greatest memorial: set widows to stand around him.
Tell them his name: bid them all make for him their prayers, their
supplications: this will overcome God: though it have not been done by the
man himself, yet because of him another is the author of the almsgiving.
Even this pertains to the mercy of God: "widows standing around and
weeping" know how to rescue, not indeed from the present death, but from
that which is to come. Many have profited even by the alms done by others
on their behalf: for even if they have not got perfect (deliverance), at
least they have found some comfort thence. If it be not so, how are
children saved? And yet there, the children themselves contribute nothing,
but their parents do all: and often have women had their children given
them, though the children themselves contributed nothing. Many are the ways
God gives us to be saved, only let us not be negligent.
How then if one be poor? say you. Again I say, the greatness of the
alms is not estimated by the quantity given, but by the purpose. Only give
not less than thine ability, and thou hast paid all. How then, say you, if
he be desolate and a stranger, and have none to care for him? And why is it
that he has none, I ask you? In this very thing thou sufferest thy desert,
that thou hast none to be thus thy friend, thus virtuous. This is so
ordered on purpose that, though we be not ourselves virtuous, we may study
to have virtuous companions and friends--both wife, and son, and friend--as
reaping some good even through them, a slight gain indeed, but yet a gain.
If thou make it thy chief object not to marry a rich wife,[2] but to have a
devout wife, and a religious daughter, thou shall gain this consolation; if
thou study to have thy son not rich but devout, thou shall also gain this
consolation. If thou make these thine objects then wilt thyself be such as
they. This also is part of virtue, to choose such friends, and such a wife
and children. Not in vain are the oblations made for the departed, not in
vain the prayers, not in vain the almsdeeds: all those things hath the
Spirit ordered,[3] wishing us to be benefited one by the other. See: he is
benefited, thou art benefited: because of him, thou hast despised wealth,
being set on to do some generous act: both thou art the means of salvation
to him, and he to thee the occasion of thine almsgiving. Doubt not that he
shall get some good thereby. It is not for nothing that the Deacon cries,
"For them that are fallen asleep in Christ, and for them that make the
memorials for them." It is not the Deacon that utters this voice, but the
Holy Ghost: I speak of the Gift. What sayest thou? There is the Sacrifice
in hand, and all things laid out duly ordered: Angels are there present,
Archangels, the Son of God is there: all stand with such awe, and in the
general silence those stand by, crying aloud: and thinkest thou that what
is done, is done in vain? Then is not the rest also all in vain both the
oblations made for the Church, and those for the priests, and for the whole
body? God forbid! but all is done with faith. What thinkest thou of the
oblation made for the martyrs, of the calling made in that hour, martyrs
though they be, yet even "for martyrs?"[1] It is a great honor to be named
in the presence of the Lord, when that memorial is celebrating, the dread
Sacrifice, the unutterable mysteries. For just as, so long as the Emperor
is seated, is the time for the petitioner to effect what he wishes to
effect, but when he is risen, say what he will, it is all in vain, so at
that time, while the celebration of the mysteries is going on, it is for
all men the greatest honor to be held worthy of mention. For look: then is
declared the dread mystery, that God gave Himself for the world: along with
that mystery he seasonably puts Him in mind of them that have sinned. For
as when the celebration of Emperors' victories is in progress, then, as
many as had their part in the victory receive their meed of praise, while
at the same time as many as are in bonds are set at liberty in honor of the
occasion; but when the occasion is past, he that did not obtain this favor
then, no longer gets any: so is it here likewise: this is the time of
celebration of a victory. For, saith it, "so often as ye eat this bread, ye
do show forth the Lord's death." Then let us not approach indifferently,
nor imagine that these things are done in any ordinary sort. But it is in
another sense[2] that we make mention of martyrs, and this, for assurance
that the Lord is not dead: and this, for a sign that death has received its
death's blow, that death itself is dead. Knowing these things, let us
devise what consolations we can for the departed, instead of tears, instead
of laments, instead of tombs, our alms, our prayers, our oblations, that
both they and we may attain unto the promised blessings, by the grace and
loving-kindness of His only-begotten Son our Lord Jesus Christ, with Whom
to the Father and the Holy Ghost together be glory, dominion, honor, now
and ever, world without end. Amen.
HOMILY XXII: ACTS X. 1-4.
"There was a certain man in Caesarea called Cornelius, a centurion of the
band called the Italian band, a devout man, and one that feared God with
all his house, which gave much alms to the people, and prayed to God alway.
He saw in a vision evidently about the ninth hour of the day an angel of
God coming in to him, and saying unto him, Cornelius. And when he looked on
him, he was afraid, and said, What is it, Lord? And he said unto him, Thy
prayers and thine alms are come up for a memorial before God."
THIS man is not a Jew, nor of those under the Law, but he had already
forestalled our manner of life.[*] Observe, thus far, two persons, both of
high rank, receiving the faith, the eunuch at Gaza and this man; and the
pains taken on behalf of these men. But do not imagine that this was
because of their high rank: God forbid! it was because of their piety. For
that the Scripture mentions their dignified stations, is to show the
greatness of their piety; since it is more wonderful when a person being in
a position of wealth and power is such as these were. What makes the praise
of the former is, his undertaking so long a journey, and this when there
was no (festival) season to require it,[1] and his reading on his road, and
while riding in his chariot, and his beseeching Philip, and numberless
other points: and the great praise of the latter is, that he makes alms and
prayers, and is a just man, holding such a command. The reason why the
writer describes the man so fully, is, that none may say that the Scripture
history relates falsehoods: "Cornelius," he says, "a centurion of the band
called the Italian band." (v. 1.) A "band," spei^ra, is what we now call a
"numerous."[2] "A devout man," he says, "and one that feared God with all
his house" (v. 2): that you may not imagine that it is because of his high
station that these things are done.--When Paul was to be brought over,
there is no angel, but the Lord Himself: and He does not send him to some
great one, but to a very ordinary person:[3] but here, on the contrary, He
brings the chief Apostle (to these Gentiles), not sends them to him: herein
condescending to their weakness, and knowing how such persons need to be
treated. As indeed on many occasions we find Christ Himself hasting (to
such), as being more infirm. Or (it may be) because (Cornelius) was not
able himself to leave his home. But here again is a high commendation of
alms, just as was there given by means of Tabitha. "A devout man," it says,
"and one that feared God with all his house." Let us hear this, whoever of
us neglect them of our own house, whereas this man was careful of his
soldiers also. "And that gave alms," it says, "to all the people." Both his
doctrines and his life were right. "He saw in a vision evidently, about the
ninth hour of the day, an angel of God coming in to him, and saying unto
him, Cornelius." (v. 3.) Why does he see the angel? This also was in order
to the full assurance of Peter, or rather, not of him, but of the others,
the weaker ones. "At the ninth hour," when he was released from his cares
and was at quiet, when he was engaged in prayers and compunction. "And when
he looked on him, he was afraid." (v. 4.) Observe how what the angel speaks
he does not speak immediately, but first rouses and elevates his mind. At
the sight, there was fear, but a fear in moderation, just so far as served
to fix his attention. Then also the words relieved him of his fear. The
fear roused him: the praise mitigated what was unpleasant in the fear. "Thy
prayers," saith he, "and thine alms are come up for a memorial before God.
And now send men to Joppa, and call for one Simon, whose surname is Peter.
(v. 5.) Lest they should come to a different person, he designates the man
not only by his surname, but by the place. "And the same," saith he, "is
lodging with one Simon a tanner, who hath his house by the seaside." (v.
6.) Do you mark how the Apostles, for love of solitude and quiet, affected
the retired quarters of the cities? "With one Simon a tanner:" how then if
it chanced that there was another? Behold, there is another token, his
dwelling by the seaside. All three tokens could not possibly coincide
(elsewhere). He does not tell him for what purpose, that he may not take
off the intense desire, but he leaves him to an eager and longing
expectation of what he shall hear. "And[4] when the Angel which spake unto
Cornelius was departed, he called two of his household servants, and a
devout soldier of them that waited on him continually; and when he had
declared all these things unto them, he sent them to Joppa." (v. 7, 8.) Do
you see, that it is not without purpose that the writer says this? (it
shows) that those also "who waited on him continually" were such as he.
"And when he had declared the whole matter unto them:" observe the
unassuming character of the man: for he does not say, Call Peter to me:
but, in order also to induce him to come, he declared the whole matter:--
this was so ordered by Providence;--for he did not choose to use the
authority of his rank to fetch Peter to him; therefore "he declared the
matter;" such was the moderation of the man: and yet no great notion was to
be formed of one lodging with a tanner. "And on the morrow, as they
journeyed, and drew nigh to the city" v. 9.--observe how the Spirit
connects the times: no sooner than this, and no later, He Causes this to
take place--" Peter about the sixth hour went up upon the housetop to
pray:" that is, privately and quietly, as in an upper chamber. "And he
became very hungry, and would have eaten; but while they made ready, there
fell upon him a trance." (v. 10.) What means this expression,[1] ekstasis ,
"trance?" Rather, there was presented to him a kind of spiritual view
(thewri'a): the soul, so to say, was caused to be out of the body
(exe'sth). "And saw heaven opened, and, knit at the four corners, a certain
vessel descending unto him, as it had been a great sheet, and let down to
the earth: wherein were all manner of fourfooted beasts of the earth, and
wild beasts, and creeping things, and fowls of the air. And there came a
voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for
I have never eaten anything that is common or unclean. And the voice spake
unto him again the second time, What God hath cleansed, that call not thou
common. This was done thrice: and the vessel was received up again into
heaven." (v. 11-16.) What is this? It is a symbol of the whole world.
The[2] man was uncircumcised: and --for he had nothing in common with the
Jews--they would all accuse him as a transgressor: "thou wentest in to men
uncircumcised, and didst eat with them: (ch. xi. 3)." this[3] was a thing
altogether offensive to them: observe then what is providentially. managed.
He himself also says, "I have never eaten:" not being himself afraid--far
be the thought from us--but it is so contrived by the spirit, in order that
he may have it to say in answer to those accusing him, that he did object:
for it was altogether necessary for them to observe the Law. He was in the
act of being sent to the Gentiles: therefore that these also may not accuse
him, see how many things are contrived (by the Providence of God). For,
that it may not seem to be a mere fancy, "this was done thrice. I[4] said,"
saith he, "Not so, Lord, for I have never eaten aught common or unclean.--
And the voice came unto him, What God hath cleansed, that call not thou
common." (ch. xi. 8, with x. 14.) It seems indeed to be spoken to him, but
the whole is meant for the Jews. For if the teacher is rebuked, much more
these.[*] The earth then, this is what the linen sheet denotes, and the
wild beasts in it, are they of the Gentiles, and the command, "Kill and
eat," denotes that he must go to them also; and that this thing is thrice
done, denotes baptism. "What God hath cleansed," saith it, "call not thou
common." Great daring! Wherefore[1] did he object? That none may say that
God was proving him, as in the case of Abraham, this is why he says, "Not
so, Lord," etc. not gainsaying--just as to Philip also He said, "How many
loaves have ye?" Not to learn, but tempting, or "proving him."[2] And yet
it was the same (Lord) that had discoursed above (in the Law) concerning
things clean and unclean. But in that sheet were also all the four-footed
beasts of the earth:" the clean with the unclean. And[3] for all this, he
knew not what it meant. "Now while Peter doubted in himself what this
vision which he had seen should mean, behold, the men which were sent from
Cornelius had made enquiry for Simon's house, and stood before the gate,
and called, and asked whether Simon, which was surnamed Peter, were lodged
there.-But while Peter," it says, "doubted in himself" (v. 17, 18), the men
come at the right moment to solve his doubt: just as (the Lord) suffered
Joseph first to be perturbed in mind, and then sends the Angel: for the
soul with ease accepts the solution, when it has first been in perplexity.
His perplexity neither lasts long (when it did occur), nor (did it occur)
before this, but just at the moment when they "asked whether he were
lodging there. While Peter thought on the vision, the Spirit said unto him,
Behold, three men seek thee. Arise therefore, and get thee down, and go
with them, doubting nothing: for I have sent them." (supra, p. 142, and
145, note 7; v. 19, 20.) And this again is a plea for Peter in answer to
the disciples, that he did doubt, and was instructed to doubt nothing. "For
I," saith He, "have sent them." Great is the authority of the Spirit! What
God doth, this the Spirit is said to do. Not so the Angel, but having first
said, "Thy prayers and thine alms have ascended, for a memorial before
God," to show that he is sent from thence, then he adds, "And now send
men," etc.: the Spirit not so, but, "For I have sent them. Then Peter went
down to the men which were sent unto him from Cornelius; and said, Behold,
I am he whom ye seek: what is the cause wherefore ye are come? And they
said, Cornelius the centurion, a just man, and one that feareth God and of
good report among all the nation of the Jews, was warned from God by an
holy angel to send for thee into his house, and to hear words of thee." (v.
21, 22.) They speak his praises, so as to persuade him that an Angel has in
fact appeared unto him. "Then called he them in,"[1] (b) that they may
suffer no harm, "and lodged them:" thenceforth he without scruple takes his
meals with them. "And on the morrow Peter went away with them, and certain
brethren from Caesarea accompanied him. And the morrow after, they entered
into Caesarea." (v. 23, 24.) The man was a person of note, and it was in a
city of note that he then was.
(a) But let us look over again what has been said. "There was a certain
man in Caesarea," etc. (Recapitulation, v. 1, 2.) Observe with whom the
beginning of the Gentiles is made--with "a devout man," and one proved to
be worthy by his works. For if, though the case be so, they are still
offended, if this had not been the case, what would not have been the
consequence! But[2] mark the greatness of the assurance. (c) To this end[3]
all is done (in the way it is done), and the affair takes its beginning
from Judea. (d) "He saw in a vision, evidently," etc. (v. 3). It was not in
his sleep that the Angel appeared to him, but while he was awake, in the
daytime, "about the ninth hour. He[4] saw an Angel of God coming in unto
him, and saying unto him, Cornelius. And when he looked on him, he was
afraid." So occupied was he with himself. Implying, that it was in
consequence of the Angel's calling him by a voice that he saw him; as, had
he not called him, he would not have seen him: so taken up was he with the
act in which he was engaged.[5] But the Angel says to him, "Thy prayers and
thine alms are come up for a memorial before God, and now send men to
Joppa, and call for one Simon, who is called Peter." (v. 5.) So far, he
signified that the sending for him would be for good consequences, but in
what way good, he did not intimate.[6] So, neither does Peter relate the
whole matter, but everywhere, the narratives are in part only, for the
purpose of making the hearers apply their minds to what is said. "Send and
call for Simon:" in like manner the Angel only calls Philip. "And[7] as
they went on their journey, and drew nigh to the city" (v. 9): in order
that Peter should not be in perplexity too long. "Peter went up upon the
housetop," etc. Observe, that not even his hunger forced him to have
recourse to the sheet. "Rise, Peter," saith the Voice, "kill and eat." (v.
13.) Probably he was on his knees when he saw the vision.--To me s it seems
that this also denotes the Gospel (or, "the Preaching"). That the thing
taking place was of God (the circumstances made evident, namely), both that
he sees it (descending) from above, and that he is in a trance; and, that
the voice comes from thence, and the thrice confessing that the creatures
there were unclean, and its coming from thence, and being drawn back
thither (all this), is a mighty token of the cleanness (imparted to them).-
-But why is this done? For[1] the sake of those thereafter, to whom he is
about to relate it. For to himself it had been said, "Go not into the way
of the Gentiles." (Matt. x. 5.)* * For if Paul needed both (to give)
circumcision, and (to offer) sacrifice, much more (was some assurance
needed) then, in the beginning of the Preaching, while they were as yet
weaker. (Acts xvi. 3; xxi. 16.)--Observe[2] too how he did not at once
receive them. For, it says, they "called, and asked, whether Simon, which
was surnamed Peter, were lodging there." (v. 18.) As it was a mean looking
house, they asked below, they inquired[3] of the neighbors. "And while
Peter thought, the Spirit said unto him, Arise, get thee down, and go,
nothing doubting, for I have sent them." (v. 19, 20.) And he does not say,
For to this end did the vision appear unto thee; but, "I have sent them.
Then Peter went down" (v. 21)--this is the way the Spirit must be obeyed,
without demanding reasons. For it is sufficient for all assurance to be
told by Him, This do, this believe: nothing more (is needed)--" Then Peter
went down, and said, Behold, I am he whom ye seek:[4] what is the cause
wherefore ye are come?" He saw a soldier, saw a man:[5] it was not that he
was afraid, on the contrary, having first confessed that he was the person
whom they sought, then he asks for the cause (of their coming); that it may
not be supposed that the reason of his asking the cause, was, that he
wished to hide himself: (he asks it) in order, that if it be immediately
urgent, he may also go forth with them, but if not, may receive them as
guests. "And[6] they said, etc. into his house." (v. 22.) This he had
ordered them. Do not think he has done this out of contempt: not as of
contempt has he sent, but so he was ordered. "And Cornelius was waiting for
them, and had called together his kinsmen and near friends." (v. 24.) It
was right that his kinsmen and friends should be gathered to him. But being
there present,[4] they would have heard from him (what had happened).
See how great the virtue of alms, both in the former discourse, and
here! There, it delivered from death temporal; here, from death eternal;
and opened the gates of heaven. Such are the pains taken for the bringing
of Cornelius to the faith, that both an angel is sent, and the Spirit
works, and the chief of the Apostles is fetched to him, and such a vision
is shown, and, in short, nothing is left undone. How many centurions were
there not besides, and tribunes, and kings, and none of them obtained what
this man did! Hear, all ye that are in military commands, all ye that stand
beside kings. "A just man," it says, "fearing God; devout (v. 2, and 22);
and what is more[7] than all, with all his house. Not as we (who): that our
servants may be afraid of us, do everything. but not that they may be
devout. And[8] over the domestics too, so* *. Not so this man; but he was
"one that feared God with all his house" (v. 2), for he was as the common
father of those with him, and of all the others (under his command.) But
observe what (the soldier) says himself. For, fearing * *, he adds this
also: "well reported of by all the nation." For what if he was
uncircumcised? Nay, but those give him a good report. Nothing like alms:
great is the virtue of this practice, when the alms is poured forth from
pure stores; for it is like a fountain discharging mud, when it issues
froth unjust stores, but when from just gains, it is as a limpid and pure
stream in a paradise, sweet to the sight, sweet to the touch, both light
and cool, when given in the noon-day heat. Such is alms. Beside this
fountain, not poplars and pines, nor cypresses, but other plants than
these, and far better, of goodly stature: friendship with God, praise with
men, glory to Godward, good-will from all; blotting out of sins, great
boldness, contempt of wealth. This is the fountain by which the plant of
love is nourished: for nothing is so wont to nourish love, as the being
merciful: it makes its branches to lift themselves on high. This fountain
is better than that in Paradise (Gen. ii. 10); a fountain, not dividing
into four heads, but reaching unto Heaven itself: this gives birth to that
river "which springeth up into eternal life" (John iv. 14): on this let
Death light, and like a spark it is extinguished by the fountain: such,
wherever it drops, are the mighty blessings it causes. This quenches, even
as a spark, the river of fire: this so strangles that worm, as naught else
can do. (Mark ix. 44.) He that has this, shall not gnash his teeth. Of the
water of this, let there be dropped upon the chains, and it dissolves them:
let it but touch the firebrands,[1] it quenches all.--A fountain does not
give out streams for a while and anon run dry,--else must it be no more a
fountain,--but ever gushes: so let our fountain give out more copiously of
the streams of mercy (in alms). This cheers him that receives: this is
alms, to give out not only a copious, but a perennial, stream. If thou
wouldest that God rain down His mercy upon thee as from fountains, have
thou also a fountain. And[2] yet there is no comparison (between God's
fountain and thine): for if thou open the mouths of this fountain, such are
the mouths of God's Fountain as to surpass every abyss. God does but seek
to get an opportunity on our part, and pours forth from His storehouses His
blessings. When He expends, when He lavishes, then is He rich, then is He
affluent. Large is the mouth of that fountain: pure and limpid its water.
If thou stop not up the fountain here, neither wilt thou stop up that
fountain.--Let no unfruitful tree stand beside it, that it may not waste
its spray. Hast thou wealth? Plant not poplars there: for such is luxury:
it consumes much, and shows nothing for it in itself, but spoils the fruit.
Plant not a pine-tree--such is wantonness in apparel, beautiful only to the
sight, and useful for nothing--nor yet a fir-tree, nor any other of such
trees as consume indeed, but are in no sort useful. Set it thick with young
shoots: plant all that is fruitful, in the hands of the poor, all that thou
wilt. Nothing richer than this ground. Though small the reach of the hand,
yet the tree it plants starts up to heaven and stands firm. This it is to
plant. For that which is planted on the earth will perish, though not now,
at any rate a hundred years hence. Thou plantest many trees, of which thou
shalt not enjoy the fruit, but ere thou canst enjoy it, death comes upon
thee. This tree will give thee its fruit then, when thou art dead.--If thou
plant, plant not in the maw of gluttony, that the fruit end not in the
draught-house: but plant thou in the pinched belly, that the fruit may
start up to heaven. Refresh the straightened soul of the poor, lest thou
pinch thine own roomy soul.-See you not, that the plants which are overmuch
watered at the root decay, but grow when watered in moderation? Thus also
drench not thou thine own belly, that the root of the tree decay not: water
that which is thirsty, that it may bear fruit. If thou water in moderation,
the sun will not wither them, but if in excess, then it withers them: such
is the nature of the sun. In all things, excess is bad; wherefore let us
cut it off, that we also may obtain the things we ask for.--Fountains, it
is said, rise on the most elevated spots. Let us be elevated in soul, and
our alms will flow with a rapid stream: the elevated soul cannot but be
merciful, and the merciful cannot but be elevated. For he that despises
wealth, is higher than the root of evils.--Fountains are oftenest found in
solitary places: let us withdraw our soul from the crowd, and alms will
gush out with us. Fountains, the more they are cleaned, the more copiously
they flow: so with us, the more we spend, the more all good grows.--He that
has a fountain, has nothing to fear: then neither let us be afraid. For
indeed this fountain is serviceable to us for drink, for irrigation, for
building, for everything. Nothing better than this draught: it is not
possible for this to inebriate. Better to possess such a fountain, than to
have fountains running with gold. Better than all gold-bearing soil is the
soul which bears this gold. For it advances us, not into these earthly
palaces, but into those above. The gold becomes an ornament to the Church
of God. Of this gold is wrought "the sword of the Spirit (Eph. vi. 17), the
sword by which the dragon is beheaded. From this fountain come the precious
stones which are on the King's head. Then let us not neglect so great
wealth, but contribute our alms with largeness, that we may be found worthy
of the mercy of God, by the grace and tender compassion of His only
begotten Son, with Whom to the Father and Holy Ghost together be glory,
dominion, honor, now and ever, world without end. Amen.
HOMILY XXIII: ACTS X. 23, 24.
"Then called he them in, and lodged them. And on the morrow Peter went
away with them, and certain brethren from Joppa accompanied him. And the
morrow after they entered into Caesarea. And Cornelius waited for them,
and had called together his kinsmen and near friends."
"HE called them in, and lodged them." Good, that first he gives the men
friendly treatment, after the fatigue of their journey, and makes them at
home with him; "and on the morrow," sets out with them." And certain
accompany him: this too as Providence ordered it, that they should be
witnesses afterwards when Peter would need to justify himself. "And
Cornelius was waiting for them, and had called together his kinsmen and
near friends." This is the part of a friend, this the part of a devout man,
that where such blessings are concerned, he takes care that his near
friends shall be made partakers of all. Of course (his "near" friends),
those in whom he had ever full confidence; fearing, with such an interest
at stake, to entrust the matter to others. In my opinion, it was by
Cornelius himself that both friends and kinsmen had been brought to a
better mind. "And as Peter was coming in, Cornelius met him, and fell down
at his feet, and worshipped him." (v. 25.) This, both to teach the others,
and by way of giving thanks to God, and showing his own humility: thereby
making it plain, that though he had been commanded, yet in himself he had
great piety. What then did Peter? "But Peter took him up, saying, Stand up;
I myself also am a man." (v. 26.) Do you mark how, before all else (the
Apostles) teach them this lesson, not to think great things of them? "And
as he talked with him, he went in, and found many that were come together.
And he said unto them, Ye know how that it is an unlawful thing for a man
that is a Jew to keep company, or come unto one of another nation; but God
hath showed me that I should not call any man common or unclean." (v. 27,
28.) Observe, he straightway speaks of the mercy of God, and points out to
them that it is a great grace that God has shown them. Observe also how
while he utters great things, at the same time he speaks modestly. For he
does not say, We, being men who do not deign to keep company with any
(such), have come to you: but what says he? "Ye know" --God commanded
this[1]--" that it is against law to keep company with, or come Unto, one
of another nation." Then he goes on to say, "And to me God has shown "--
this he says, that none may account the thanks due to him --"that I should
call no man"--that it may not look like obsequiousness to him, "no human
being," says he--"common or unclean."[*] (v. 29.) "Wherefore also"--that
they may not think the affair a breach of the law on his part, nor
(Cornelius) suppose that because he was in a station of command therefore
he had complied, but that they may ascribe all to God,--" wherefore also I
came without gainsaying as soon as I was sent for:" (though) not only to
keep company, but even to come unto (him) was not permitted. "I ask
therefore, for what intent ye have sent for me." Already Peter had heard
the whole matter from the soldiers also, but he wishes them first to
confess, and to make them amenable to the Faith. What then does Cornelius?
He does not say, Why, did not the soldiers tell thee? but observe again,
how humbly he speaks. For he says, "From the fourth day I was fasting until
this hour; and at the ninth hour I prayed in my house, and, behold, a man
stood before me in bright clothing, and said, Cornelius, thy prayer is
heard, and thine alms are come up for a memorial before God. And at the
ninth hour," he says, "I was praying." (v. 30, 31.) It seems to me, that
this man had also fixed for himself set times of a life under stricter
rule, and on certain days) For this is why he says, "From the fourth
day."[*] See how great a thing prayer is! When he advanced m piety, then
the Angel appears to him. "From the fourth day:" i.e. of the week; not
"four days ago." For, "on the morrow Peter went away with them, and on the
morrow after they entered into Caesarea:" this is one day: and the day on
which the persons sent came (to Joppa) one day: and on the third (the
Angel) appeared: so that there are two days after that on which (Cornelius)
had been praying. "And, behold, a man stood before me in bright clothing:"
he does not say, an Angel, so unassuming is he: "and said, Cornelius, thy
prayer is heard, and thine alms are had in remembrance in the sight of God.
Send therefore to Joppa, and call hither Simon, whose surname is Peter: he
is lodged in the house of one Simon a tanner by the seaside: who, when he
cometh, shall speak unto thee. Immediately therefore I sent to thee; and
thou hast well done that thou art come. Now therefore are we all here
present before God, to hear all things that are commanded thee of God." (v.
31--33.) (b) See[2] what faith, what piety! He knew that it was no word of
man that Peter spake, when he said, "God hath shown me." Then says the man,
"We are present to hear all things that are commanded thee of the Lord. (a)
Therefore it was that Peter asked, "For what intent have ye sent for me?"
on purpose that he might so speak these very words. (d) "Then Peter opened
his mouth, and said, Of a truth I perceive that God is no respector of
persons: but in every nation he that feareth Him, and worketh
righteousness, is acceptable to him." (v. 34, 35.) That is, be he
uncircumcised or circumcised. (c) This also Paul declaring, saith, "For
there is no respect of persons with God."[*] (Rom. ii. 11.) (e) What then?
(it may be asked) is the man yonder in Persia acceptable to Him? If he be
worthy, in this regard he is acceptable, that it should be granted him to
be brought unto faith (tw(i)^ kataxiwthh^nai th^s pi'stews). The Eunuch
from Ethiopia He overlooked not. "What shall one say then of the religious
men who have been overlooked?" It is not the case, that any (such) ever was
overlooked. But what he says is to this effect, that God rejects no man.(t)
"In every nation, he that feareth God and worketh righteousness:" (by
righteousness) he means, all virtue. Mark, how he subdues all elation of
mind in him. That (the Jews) may not seem to be in the condition of persons
cast off (he adds), "The word which He sent unto the children of Israel,
preaching peace by Jesus Christ: He is Lord of all (v. 36): this he says
also for the sake of those present (of the Jews), that He may persuade them
also: this is why he forces Cornelius to speak. "He," saith he, "is Lord of
ally But observe at the very outset, "The word," says he, "which He sent
unto the children of Israel;" he gives them the preeminence. Then he
adduces (these Gentiles) themselves as witnesses: "ye know," says he, "the
matter which came to pass throughout all Judea, beginning at Galilee--then
he confirms it from this also--" after the baptism which John preached (v.
37)--("even Jesus of Nazareth, how God anointed Him with the Holy Ghost and
with power." (v. 38.) He does not mean, Ye know Jesus, for they did not
know Him, but he speaks of the things done by Him: "Who went about doing
good, and healing all that were oppressed of the devil: by this[1] he shows
that many cases of lost senses or paralyzed limbs are the devil's work, and
a wrench given to the body by him: as also Christ said. "For God was with
Him." Again, lowly terms. "And we are witnesses of all things which He did,
both in the country of the Jews, and in Jerusalem" (v. 39): both "we,"
saith he, and ye. Then the Passion, and the reason why they do not believe:
"Whom also they slew, and hanged on a tree. Him God raised up the third
day, and showed Him openly; not to all the people, but unto witnesses
chosen before of God, even to us, who did eat and drink with Him after He
rose from the dead. (v. 40, 41.) This is a proof of the Resurrection. "And
he commanded us to preach unto the people, and to testify that it is He
which was ordained of God to be the Judge of quick and dead." (v. 42.) This
is great. Then he adduces the testimony from the Prophets: "To Him give all
the prophets witness, that through His name, whosoever believeth in Him
shall receive remission of sins. (v. 43.) This is a proof of that which was
about to be this is the reason why he here cites the Prophets.
But let us look over again what relates to Cornelius. (Recapitulation.)
He sent, it says, to Joppa to fetch Peter. "He was waiting for him," etc;
see how fully he believed that Peter would certainly come: (b) "and[1] fell
down at his feet, and worshipped him." (v. 24, 25.) (a) Mark how on every
side it is shown how worthy he is! (So) the Eunuch there desired Philip to
come up and sit in the chariot (ch. viii. 31), although not knowing who he
was, upon no other introduction (epaggeli'as) than that given by the
Prophet. But here Cornelius fell at his feet. (c) "Stand up, I myself also
am a man." (v. 26.) Observe how free from adulation his speech is on all
occasions, and how full of humility. "And conversing with him, he came in."
(a) (v. 27.) Conversing about what? I suppose saying these words: "I myself
also am a man." (e) Do you mark (Peter's) unassuming temper? He himself
also shows that his coming is God's doing: "Ye know that it is unlawful for
a man that is a Jew," etc. (v. 28.) And why did he not speak of the linen
sheet? Observe Peter's freedom from all vainglory: but, that he is sent of
God, this indeed he mentions; of the manner in which he was sent, he speaks
not at present; when the need has arisen, seeing he had said, "Ye know that
it is unlawful for a man that is a Jew to keep company with, or to come
unto, one of another nation," he simply adds, "but to me God hath shown,"
etc. There is nothing of vainglory here. "All ye," he says, "know." He
makes their knowledge stand surety for him. But Cornelius says, "We are
present before God to hear all things that are commanded thee of the Lord"
(v. 33): not, Before man, but, "Before God." This is the way one ought to
attend to God's servants. Do you see his awakened mind? do you see how
worthy he was of all these things? "And Peter," it says, "opened his mouth,
and said, Of a truth I perceive that God is no respecter of persons." (v.
34.) This he said also by way of justifying himself with the Jews then
present. For, being at the point to commit the Word to these (Gentiles), he
first puts this by way of apology. What then? Was He "a respecter of
persons" beforetime? God forbid! For beforetime likewise it was just the
same: "Every one," as he saith, "that feareth Him, and worketh
righteousness, would be acceptable to Him." As when Paul saith, "For when
the Gentiles which have not the Law, do by nature the things of the Law."
(Rom. ii. 14.) "That feareth God and worketh righteousness:" he assumes[2]
both doctrine and manner of life: is "accepted with Him;" for, if He did
not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot,
much more them that work righteousness, and are willing, shall He in
anywise not overlook. "What say you then to this, that there are likely
persons (epieikei^s), men of mild disposition, and yet they will not
believe?" (Above, p. 149, note[2].) Lo, you have yourself named the cause:
they will not. But besides the. likely person he here speaks of is not this
sort of man, but the man "that worketh righteousness:" that is, the man who
in all points is virtuous and irreproachable, when he has the fear of God
as he ought to have it. But whether a person be such, God only knows. See
how this man was acceptable: see how, as soon as he heard, he was
persuaded. "Yes, and now too," say you, "every one would be persuaded, be
who he may." But the signs that are now, are much greater than those, and
more wonderful.--Then Peter commences his teaching, and reserves for the
Jews the privilege of their birth. "The[3] word," he says, "which He sent
unto the children of Israel, preaching peace (v. 36), not bringing
judgment. He is sent to the Jews also: yet for all this He did not spare
them. "Preaching peace through Jesus Christ. He is Lord of all." First he
discourses of His being Lord and in exceeding elevated terms, seeing he had
to deal with a soul more than commonly elevated, and that took all in with
ardor. Then he proves how He was Lord of all, from the things which He
achieved "throughout all Judea. For ye know," saith he, "the matter which
came to pass throughout all Judea:" and, what is the wonderful part of it,
"beginning at Galilee: after the baptism which John preached." (v. 37.)
First he speaks of His success, and then again he says concerning Him,
"Jesus of Nazareth." Why, what a stumbling-block, this birthplace! "How[1]
God anointed Him with the Holy Ghost and with power. (v. 38.) Then again
the proof--how does that appear? --from the good that He did. "Who went
about doing good, and healing all that were oppressed of the devil:" and
the greatness of the power shown when He overcomes the devil; and the
cause, "Because God was with Him." Therefore also the Jews spake thus: "We
know that Thou art a teacher come from God: for none can do these miracles
except God be with him." (John iii. 2.) Then, when he has shown that He was
sent from God, he next speaks of this, that He was slain: that thou mayest
not imagine[2] aught absurd. Seest thou how far they are from hiding the
Cross out of view, nay, that together with the other circumstances they put
also the manner? "Whom also," it says, "they slew by hanging on a tree. And
gave Him," it is added, "to be made manifest not to all the people, but to
witnesses before ordained of God, even unto us:" and yet it was (Christ)
Himself that elected them; but this also he refers to God. "To the before-
ordained," he says, "even to us, who did eat and drink with Him after that
He was risen from the dead. (v. 39, 41.) See whence he fetches his
assurance of the resurrection. What is the reason that being risen he did
no sign, but only ate and drank? Because the Resurrection itself was a
great sign, and of this nothing was so much s a sign as the eating and
drinking. "To testify," saith he--in a manner calculated to alarm--that
they may not have it in their power to fall back upon the excuse of
ignorance: and he does not say, "that He is the Son of God," but, what
would most alarm them, "that it is He which is ordained of God, to be the
Judge of quick and dead." (v. 42.) "To him give all the Prophets witness,"
etc. (v. 43.) When by the terror he has agitated them, then he brings in
the pardon, not spoken from himself but from the Prophets. And what is
terrifying is from him, what is mild from the Prophets.
All ye that have received this forgiveness, all ye to whom it has been
vouchsafed to attain unto faith, learn, I beseech you, the greatness of the
Gift, and study not to be insolent to your Benefactor. For we obtained
forgiveness, not that we should become worse, but to make us far better and
more excellent. Let none say that God is the cause of our evil doings, in
that He did not punish, nor take vengeance. If (as it is said) a ruler
having taken a murderer, lets him go, say, is he (not)[4] judged to be the
cause of the murders afterwards committed? See then, how we expose God to
the tongues of the wicked. For what do they not say, what leave unuttered?
"(God) Himself," say they, "allowed them; for he ought to have punished
them as they deserved, not to honor them, nor crown them, nor admit them to
the foremost privileges, but to punish and take vengeance upon them: but he
that, instead of this, honors them, has made them to be such as they are."
Do not, I beseech and implore you, do not let any man utter such speech as
far as we are concerned. Better to be buried ten thousand times over, than
that God through us should be so spoken of! The Jews, we read, said to
(Christ) Himself, "Thou that destroyest the Temple, and in three days
buildest it up, come down from the Cross" (Matt. xxvii. 40): and again, "If
Thou be the Son of God:" but the reproaches here are more grievous than
those, that[5] through us He should be called a teacher of wickedness! Let
us cause the very opposite to be said, by having our conversation worthy of
Him that calleth us, and (worthily) approaching to the baptism of adoption.
For great indeed is the might of baptism (phwti'smatos): it makes them
quite other men than they were, that partake of the gift; it does not let
the men be men (and nothing more). Make thou the Gentile (to`n He'llhna),
to believe that great is the might of the Spirit, that it has new-moulded,
that it has fashioned thee anew. Why waitest thou for the last gasp, like a
runaway slave, like a malefactor, as though it were not thy duty to live
unto God? Why dost thou stand affected to Him, as if thou hadst in Him a
ruthless, cruel Master? What can be more heartless (psuchro'teron), what
more miserable, than those who make that the time to receive baptism? God
made thee a friend, and vouchsafed thee all His good things, that thou
mayest act the part of a friend. Suppose you had done some man the greatest
of wrongs, had insulted him, and brought upon him disgraces without end,
suppose you had fallen into the hands of the person wronged, and he, in
return for all this, had honored you, made you partaker of all that he had,
and in the assembly of his friends, of those in whose presence he was
insulted, had crowned you, and declared that he would hold you as his own
begotten son, and then straightway had died: say, would you not have
bewailed him? would you not have deemed his death a calamity? would you not
have said, Would that he were alive, that I might have it in my power to
make the fit return, that I might requite him, that I might show myself not
base to my benefactor? So then, where it is but man, this is how you would
act; and where it is God, are you eager to be gone, that you may not
requite your benefactor for so great gifts? Nay rather, choose the time for
coming to Him so that you shall have it in your power to requite Him like
for like. True,[1] say you, but I cannot keep (the gift). Has God commanded
impossibilities? Hence it is that all is clean reversed, hence that, all
the world over, every thing is marred--because nobody makes it his mark to
live after God. Thus those who are yet Catechumens, because they make this
their object, (how they may defer baptism to the last,) give themselves no
concern about leading an upright life: and those who have been baptized
(phwtisthentes), whether it be because they received it as children, or
whether it be that having received it in sickness, and afterwards recovered
(anenegko'ntes), they had no hearty desire to live on (to the glory of
God), so it is, that neither do these make an earnest business of it: nay,
even such as received it in health, have little enough to show of any good
impression, and warmly affected for the time, these also presently let the
fire go out. Why do you flee? why do you tremble? what is it you are afraid
of? You do not mean to say that you are not permitted to follow your
business? I do not part you from your wife! No, it is from fornication that
I bar you. I do not debar you from the enjoyment of your wealth? No, but
from covetousness and rapacity. I do not oblige you to empty out all your
coffers? No, but to give some small matter according to your means to them
that lack, your superfluities to their need, and not even this unrewarded.
We do not urge you to fast? We do but forbid you to besot yourselves with
drunkenness and gormandizing. The things we would retrench are but the very
things which bring you disgrace; things which even here, on this side of
hell-fire, you yourselves confess to be things to be shunned and hated. We
do not forbid you to be glad and to rejoice? Nay, only rejoice not with a
disgraceful and unbecoming merriment. What is it you dread, why are you
afraid, why do you tremble? Where marriage is, where enjoyment of wealth,
where food in moderation, what matter of sin is there in these things? And
yet, they that are without enjoin the opposites to these, and are obeyed,
For they demand not according to thy means, but they say, Thou must give
thus much: and if thou allege poverty, they will[2] make no account of
that. Not so Christ: Give, saith He, of what thou hast, and I inscribe thee
in the first rank. Again those say, If thou wilt distinguish thyself,
forsake father, mother, kindred, friends, and keep close attendance on the
Palace, laboring, toiling, slaving, distracted, suffering miseries without
number. Not so Christ; but keep thou, saith He, at home with thy wife, with
thy children, and as for thy daily occupations reform and regulate them on
the plan of leading a peaceable life, free from cares and from perils.
True, say you, but the other promises wealth. Aye, but Christ a kingdom,
and more, He promises wealth also with it. For, "Seek ye," saith He, "the
kingdom of Heaven, and all these things shall be added unto you" (Matt. vi.
33): throwing in,[1] by way of additional boon, what the other holds out as
the main thing: and the Psalmist says, he has "never seen the righteous
forsaken, nor his seed begging their bread." (Ps. xxxvii. 25.) Let us set
about practising virtue, let us make a beginning; let us only lay hold on
it, and you shall see what the good will be. For surely in these (worldly)
objects you do not succeed so without labor, that you should be so faint-
hearted for these (higher) objects--that[2] you should say, Those are to be
had without labor, these only with toil. Nay,--what need to tell. you what
is the true state of the case?--those are had only with greater labor. Let
us not recoil from the Divine Mysteries, I beseech you. Look not at this,
that one who was baptized before thee, has turned out ill, and has fallen
from his hope: since among soldiers also we see some not doing their duty
by the service, while we see others distinguishing themselves, and we do
not look only at the idle ones, but we emulate these, the men who are
successful. But besides, consider how many, after their baptism, have of
men become angels! Fear the uncertainty of the future. "As a thief in the
night," so death comes: and not merely as a thief, but while we sleep it
sets upon us, and carries us off while we are idling. To this end has God
made the future uncertain, that we may spend Our time in the practice of
virtue, because of the uncertainty of expectation. But He is merciful, say
you. How long shall we hear this senseless, ridiculous talk? I affirm not
only that God is merciful, but that nothing can be more merciful than He,
and that He orders all things concerning us for our good. How many all
their life do you see afflicted with the worst form of leprosy! (en
ele'phanti dia'gontas), "Elephantiasis,") how many blind from their
earliest youth even to old age! others who have lost their eyesight, others
in poverty, others in bonds, others again in the mines, others entombed
(katachwsthe'ntas) together, others (slaughtered) in wars! These things say
you, do not look like mercy. Say, could He not have prevented these things
had He wished, yet He permits them? True, say you. Say, those who are blind
from their infancy, why are they so? I will not tell you, until you promise
me to receive baptism, and, being baptized, to live aright. It is not right
to give you the solution of these questions. The preaching is not meant
just for amusement. For even if I solve this, on the back of this follows
another question: of such questions there is a bottomless deep.
Therefore[3] do not get into a habit of looking to have them solved for
you: else we shall never stop questioning. For look, if I solve this, I do
but lead the way to question upon question, numberless as the snowflakes.
So that this is what we learn, rather to raise questions, not to solve the
questions that are raised. For even if we do solve them, we have not solved
them altogether, but (only) as far as man's reasoning goes. The proper
solution of such questions is faith: the knowing that God does all things
justly and mercifully and for the best: that to comprehend the reason of
them is impossible. This is the one solution, and another better than this
exists not. For say, what is the use of having a question solved? This,
that one needs no longer to make a question of the thing which is solved.
And if thou get thyself to believe this, that all things are ordered by the
Providence of God, Who, for reasons known to Himself, permits some things
and actively works others, thou art rid of the need of questioning, and
hast gotten the gain of the solution. But let us come back to our subject.
Do you not see such numbers of men suffering chastisements? God (say you)
permits these things to be. Make the right use of the health of the body,
in order to the health of the soul. But you will say, What is the use to me
of labors and toil, when it is in my power to get quit of all (my sins)
without labor? In the first place, this is not certain. It may happen, that
a person not only does not get quit of his sins without labor, but that he
departs hence with all his sins upon him. However, even if this were
certain, still your argument is not to be tolerated. He has drawn thee to
the contests: the golden arms lie there. When you ought to take them, and
to handle them, you wish to be ingloriously saved, and to do no good work!
Say, if war broke out, and the Emperor were here, and you saw some charging
into the midst of the phalanxes of the enemy, hewing them down, dealing
wounds by thousands, others thrusting (with the sword's point), others
hounding (now here, now there), others dashing on horseback, and these
praised by the Emperor, admired, applauded, crowned: others on the contrary
thinking themselves well off if they take no harm, and keeping in the
hindmost ranks, and sitting idly there; then after the close of the war,
the former sort summoned, honored with the greatest gifts, their names
proclaimed by the heralds: while of the latter, not even the name becomes
known, and their reward of the good obtained is only that they are safe:
which sort would you wish to belong to? Why, if you were made of stone, if
you were more stupid even than senseless and lifeless things, would you not
ten thousand times rather belong to the former? Yea, I beseech and implore
you. For if need were to fall fighting, ought you not eagerly to choose
this? See you not how it is with them that have fallen in the wars, how
illustrious they are, how glorious? And yet they, die a death, after which
there is no getting honor from the emperor. But in that other war, there is
nothing of the kind, but thou shalt in any wise be presented with thy
scars. Which scars, even without persecutions, may it be granted all us to
have to exhibit, through Jesus Christ our Lord, with Whom to the Father and
the Holy Ghost together be glory, dominion, honor, now and ever, and world
without end. Amen.
HOMILY XXIV: ACTS X. 44, 46.
"While Peter yet spake these words, the Holy Ghost fell on all them which
heard the word. And they of the circumcision which believed were
astonished, as many as came with Peter, because that on the Gentiles also
was poured out the gift of the Holy Ghost. For they heard them speak with
tongues, and magnify God."
OBSERVE God's providential management. He does not suffer the speech to
be finished, nor the baptism to take place upon a command of Peter, but,
when He has made it evident how admirable their state of mind is, and a
beginning is made of the work of teaching, and they have believed that
assuredly baptism is the remission of sins, then forthwith comes the Spirit
upon them. Now this is done by God's so disposing it as to provide for
Peter a mighty ground of justification[*] And it is not simply that the
Spirit came upon them, but, "they spake with tongues:" which was the thing
that astonished those who had come together. They altogether disliked the
matter, wherefore it is that the whole is of God; and as for Peter, it may
almost be said, that he is present only to be taught[1] (with them) the
lesson, that they must take the Gentiles in hand, and that they themselves
are the persons by whom this must be done. For whereas after all these
great events, still both in Caesarea and in Jerusalem a questioning is made
about it, how would it have been if these (tokens) had not gone step by
step with the progress of the affair? Therefore it is that this is carried
to a sort of excess.[2] Peter seizes his advantage, and see the plea he
makes of it. "Can any man forbid water, that these should not be baptized,
which have received the Holy Ghost as well as we?" (v. 47.) Mark the issue
to which he brings it; how he has been travailing to bring this forth. So
(entirely) was he of this mind! "Can any one, he asks, "forbid water?" It
is the language, we may almost say, of one triumphantly pressing his
advantage (epembai'nontos) against such as would forbid, such as should say
that this ought not to be. The whole thing, he says, is complete, the most
essential part of the business, the baptism with which we were baptized.
"And he commanded them to be baptized in the name of Jesus Christ." (v.
48.) After he has cleared himself, then, and not before, he commands them
to be baptized: teaching them by the facts themselves. Such was the dislike
the Jews had to it! Therefore it is that he first clears himself, although
the very facts cry aloud, and then gives the command. "Then prayed they
him"--well might they do so--" to tarry certain days:" and with a good
courage thenceforth he does tarry.
"And the Apostles and brethren that were in Judea heard that the
Gentiles had also received the word of God. And when Peter was come up to
Jerusalem, they that were of the circumcision contended with him, saying,
Thou wentest in to men uncircumcised, and didst eat with them." (ch. xi. 1-
3.) After such great things, "they of the circumcision contended:" not the
Apostles; God forbid It means, they took no small offence.[*] And see what
they allege. They do not say, Why didst thou preach? but, Why didst thou
eat with them? But Peter, not stopping to notice this frigid objection--for
frigid indeed it is--takes his stand (hi'statai) on that great argument, If
they had the Spirit Itself given them, how could one refuse to give them
the baptism? But how came it that in the case of the Samaritans this did
not happen, but, on the contrary, neither before their baptism nor after it
was there any controversy, and there they did not take it amiss, nay, as
soon as they heard of it, sent the Apostles for this very purpose? (ch.
viii. 14.) True, but neither in the present case is this the thing they
complain of; for they knew that it was of Divine Grace: what they say is,
Why didst thou eat with them? Besides, the difference[1] is not so great
for Samaritans as it is for Gentiles. Moreover, it is so managed (as part
of the Divine plan) that he is accused in this way: on purpose that they
may learn: for Peter, without some cause given, would not have related the
vision. But observe his freedom from all elation and vainglory. For it
says, "But Peter rehearsed the matter from the beginning, and expounded it
by order unto them, saying, I was in the city of Joppa, praying:" he does
not say why, nor on what occasion: "and in a trance I saw a vision, a
certain vessel descend, as it had been a great sheet, let down from heaven
by four corners; and it came even to me (v. 4, 5): upon the which when I
had fastened mine eyes, I considered, and saw fourfooted beasts of the
earth, and wild beasts, and creeping things, and fowls of the air. And I
heard a voice saying unto the, Arise, Peter; slay and eat." (v. 6, 7.) As
much as to say, This of itself was enough to have persuaded me--my having
seen the linen sheet: but moreover a Voice was added. "But I said, Not so,
Lord: for nothing common or unclean hath at any time entered into my
mouth." (v. 8.) Do you mark? "I did my part," says he: "I said, that I have
never eaten aught common or unclean:" with reference to this that they
said, "Thou wentest in, and didst eat with them." But this he does not say
to Cornelius: for there was no need to mention it to him. "But the voice
answered me again from heaven, What God hath cleansed, that call not thou
common. And this was done three times: and all were drawn up again into
heaven." (v. 9, 10.) The essential points were those[2] (that ensued at
Caesarea); but by these he prepares the way for them. Observe how he
justifies himself (by reasons), and forbears to use his authority as
teacher. For the more mildly he expresses himself, the more tractable he
makes them. "At no time," says he, "has aught common or unclean entered
into my mouth.--And, behold--this too was part of his defence --three men
stood at the house in which I was, sent to me from Caesarea. And the Spirit
bade me go with them, nothing doubting." (v. 11, 12.) Do you mark that it
is to the Spirit the enacting of laws belongs! "And these also accompanied
me"--noticing can be more lowly, when he alleges the brethren for
witnesses!--"these six men, and we entered into the man's house: and he
showed us how he had seen an angel in his house, which stood and said unto
him, Send men to Joppa, and call for Simon, whose surname is Peter; who
shall tell thee words, whereby thou and all thy house shall be saved." (v.
13, 14.) And he does not mention the words spoken by the Angel to
Cornelius, "Thy prayers and thine alms are come up for a memorial before
God, that he may not disgust them; but what says he? "He shall tell thee
words, whereby thou and all thy house shall be saved:" with good reason
this is added.[1] Also he says nothing of the man's fitness (epieike's).
"The Spirit," he might say, "having sent (me), God having commanded, on the
one part having summoned (me) through the Angel, on the other urging (me)
on, and solving my doubt about the things, what was I to do?" He says none
of these things, however: but makes his strong point of what happened last,
which even in itself was an incontrovertible argument. "And as I began to
speak," etc. (v. 15.) Then why did not this happen alone? Of superabundance
(ek periousi'as) this is wrought by God, that it might be shown that the
beginning too was not from the Apostle. But had he set out of his own
motion, without any of these things having taken place, they would have
been very much hurt: so[2] that from the beginning he disposes their minds
in his favor* *: saying to them, "Who have received the Holy Ghost even as
we." And not content with this, he reminds them also of the words of the
Lord: "Then remembered I the word of the Lord, how that he said, John
indeed baptized with water; but ye shall be baptized with the Holy Ghost."
(v. 16.) He means, that no new thing has happened, but just what the Lord
foretold. "But[3] there was no need to baptize?" (Comp. p. 158.) But the
baptism was completed already. And he does not say, I ordered them to be
baptized: but what says he? "Forasmuch then as God gave them the like gift
as He did unto us, who believed on the Lord Jesus Christ; what was I, that
I could withstand God?" (v. 17.) He shows that he had himself done nothing:
for the very thing which we have obtained, he says, that same did those men
receive. That he may more effectually stop their mouths, therefore he says,
"The like gift." Do you perceive how he does not allow them to have less:
when they believed, says he, the same gift did God give unto them, as He
did to us who believed on the Lord, and Himself cleanses them. And he does
not say, To you, but to us. Why do you feel aggrieved, when we[4] call them
partakers (with us?) "When they heard these things, they held their peace,
and glorified God, saying, Then hath God also to the Gentiles granted
repentance unto life." (v. 18.) Do you mark that it all came of Peter's
discourse, by his admirably skilful way of relating the facts? They
glorified God that He had given repentance to themselves (kai` autoi^s)
also: they were humbled by these words. Hence was the door of faith opened
thenceforth to the Gentiles. But, if you please, let us look over again
what has been said.
"While Peter yet spake," etc. (Recapitulation.) He does not say that
Peter was astonished, but, "They of the circumcision:" since he knew what
was in preparation. And yet they ought to have marvelled at this, how they
themselves had believed. When they heard that they had believed, they were
not astonished, but when God gave them the Spirit. Then[6] "answered Peter
and said," etc. (v. 47.) And therefore it is that he says, "God hath shown
that I should not call common or unclean any human being." (v. 28.) He knew
this from the first, and plans his discourse beforehand (with a view to
it). Gentiles? What Gentiles henceforth? They were no longer Gentiles, the
Truth being come. It is nothing wonderful, he says, if before the act of
baptism they received the Spirit: in our own case this same happened. Peter
shows that not as the rest either were they baptized, but in a much better
way. This is the reason why the thing takes place in this manner, that they
may have nothing to say, but even in this way may account them equal with
themselves. "And they besought him," it says, "to tarry certain days." (v.
48.) "And the Apostles and brethren, etc. And they of the circumcision
contended with him." (ch. xi. 1. 2.) Do you remark how they, were not
kindly disposed towards him? Saying Thou wentest in to men uncircumcised,
and didst eat with them." (v. 3.) Do you note what zeal they had for the
Law? Not Peter's authority abashed them, not the signs which had taken
place, not the success achieved, what a thing it was, the Gentiles having
"received the word:" but they contended about those petty things. For if
none of those (signs) had taken place, was not the success (itself)
enough?[1] But not so does Peter frame his defence: for he was wise, or
rather it was not his wisdom, but the Spirit that spake the words. And by
the matter of his defence, he shows that in no one point was he the author,
but in every point God, and upon Him he casts the whole. "The trance," he
says--"it was He that caused me to fall into it, for "I was in Joppa,"
etc.: the vessel--it was He that showed it; I objected: again, He spake,
and even then I did not hear: the Spirit commanded me to go, and even then
though I went, I did not run: I told that God had sent me, and after these
things, even then I did not baptize, but again God did the whole. God
baptized them, not I." And he does not say, Was it not right then to add
the water? but, implying that nothing was lacking, "What was I, that I
should withstand God?" What a defence is here! For he does not say, Then
knowing these things, hold your peace; but what? He stands their attack,
and to their impeachment he pleads--"What was I, to be able to hinder God?"
It was not possible for me to hinder--a forcible plea indeed, and such as
might well put them to shame. Whence being at last afraid, "they held their
peace and glorified God."
In like manner ought we also to glorify God for the good things which
befall our neighbors, only[2] not in the way that the rest of the newly-
baptized are insulted, when they see others receiving baptism, and
immediately departing this life. It, is right to glorify God, even though
all be saved: and as for thee, if thou be willing, thou hast received a
greater gift (than they): I do not mean in respect of the baptism, for the
gift there is the same for him as for thee, but in regard that thou hast
received a set time for winning distinction. The other put on the robe, and
was not suffered to exhibit himself therewith in the procession, whereas to
thee, God hath given full opportunity to use thine arms for the right
purpose, thereby to make proof of them. The other goes his way, having only
the reward of his faith: thou standest in the course, both able to obtain
an abundant recompense for thy works, and to show thyself as much more
glorious than he, as the sun is than the smallest star, as the general, nay
rather as the Emperor himself, than the lowest soldier. Then blame thyself,
or rather not blame, but correct: for it is not enough to blame thyself; it
is in thy power to contend afresh. Hast thou been thrown? hast thou taken
grievous hurt? Stand up, recover thyself: thou art still in the course, the
meeting (the'atron) is not yet broken up. Do you not see how many that have
been thrown in the wrestling have afterwards resumed the combat? Only do
not willingly come by thy fall. Dost thou count him a happy man for
departing this life? Much rather count thyself happy. Was he released of
his sins? But thou, if thou wilt, shalt not only wash away thy sins, but
shalt also have achievements (of good works), which in his case is not
possible. It is in our power to recover ourselves. Great are the medicinal
virtues (pha'rmaka) of repentance: let none despair of himself. That man
truly deserves to be despaired of, who despairs of himself; that man has no
more salvation, nor any hopes. It is not the having fallen into a depth of
evils, it is the lying there when fallen, that is dreadful, it is not the
having come into such a condition, it is the making light of it that is
impious. The very thing that ought to make thee earnest, say, is it this
that makes thee reckless? Having received so many wounds, hast thou fallen
back? Of the soul, there can be no incurable wound; for the body, there are
many such, but none for the soul: and yet for those we cease not in our
endeavors to cure them, while for these we are supine. Seest thou not the
thief (on the cross), in how short a time he achieved (his salvation)?
Seest thou not the Martyrs, in how short a time they accomplished the whole
work? "But martyrdom is not to be had nowadays." True, but there are
contests to be had, as I have often told you, if we had the mind. "For they
that wish," says the Apostle, "to live godly in Christ Jesus, shall suffer
persecution." (2 Tim. iii. 12.) They that live godly are always undergoing
persecution, if not from men, at any rate from evil spirits, which is a
more grievous persecution. Yes, and it is in consequence, first and
foremost, of ease and comfort, that those who are not vigilant undergo
this. Or thinkest thou it is a trifling persecution to be living at ease?
This is more grievous than all, this is worse than persecution. For, like a
running flux, ease makes the soul languid (chaunoi^): and as summer and
winter, so persecution and ease. But to show you that this is the worse
persecution, listen: it induces sleep in the soul, an excessive yawning and
drowsiness, it stirs up the passions on every side, it arms pride, it arms
pleasure, it arms anger, envy, vainglory, jealousy. But in time of
persecution none of these is able to make a disturbance; but fear, entering
in, and plying the lash vigorously, as one does to a barking dog, will not
let any of these passions so much as attempt to give tongue. Who shall be
able in time of persecution to indulge in vainglory? Who to live in
pleasure? Not one: but there is much trembling and fear, making a great
calm, composing the harbor into stillness, filling the soul with awe. I
have heard from our fathers (for in our own time God grant it may not
happen, since we are bidden not to ask for temptation), that in the
persecution of old time one might see men that were indeed Christian. None
of them cared for money, none for wife, none for children, nor home, nor
country: the one great concern with all was to save their lives (or,
souls). There were they hiding, some in tombs and sepulchres, some in
deserts: yes tender and dainty women too, fighting all the while with
constant hunger. Then think whether any longing for sumptuous and dainty
living at all came into the mind of a woman, while in hiding beside a
coffin (para` la'rnaki), and waiting for her maid-servant to bring her
meal, and trembling lest she should be taken, and lying in her terror as
in t a furnace: was she even aware that there ever was such a thing as
dainty living, that such things as dress and ornaments exist at all (ho'ti
ko'smos ho'lws esti'n)? Seest thou that now is the persecution, with our
passions, like wild beasts, setting upon us on every side? Now is the
trying persecution, both in this regard, and especially if it is not even
thought to be persecution at all. For this (persecution) has also this evil
in it, that being war, it is thought to be peace, so that we do not even
arm ourselves against it, so that we do not even rise: no one fears, no one
trembles. But if ye do not believe me, ask the heathen, the persecutors, at
what time was the conduct of the Christians more strict, at what time were
they all more proved? Few indeed had they then become in number, but rich
in virtue. For say, what profit is it, that there should be hay in plenty,
when there might be precious tones? The amount consists not in the sum of
numbers, but in the proved worth. Elias was one: yet the whole world was
not worth so much as he. And yet the world consists of myriads: but they
are no myriads, when they do not even come up to that one. "Better[1] is
one that doeth the will of God, than ten thousand who are transgressors:"
for the ten thousands have not yet reached to the one. "Desire not a
multitude of unprofitable children." (Ecclus. xvi. 1.) Such bring more
blasphemy against God, than if they were not Christians. What need have I
of a multitude? It is (only)more food for the fire. This one might see even
in the body, that better is moderate food with health, than a (fatted) calf
with damage. This is more food than the other: this is food, but that is
disease. This too one may see in war: that better are ten expert and brave
men, than ten thousand of no experience. These latter, besides that they do
no work, hinder also those that do work. The same too one may see to be the
case in a ship, viz. that better are two experienced mariners, than ever so
great a number of unskilful ones: for these will sink the ship. These
things I say, not as looking with an evil eye upon your numbers, but
wishing that all of you should be approved men, and not trust in your
numbers. Many more in number are they who go down into hell: but greater
than it is the Kingdom, however few it contain. As the sand of the sea was
the multitude of the people (Israel) yet one man saved them. Moses was but
one, and yet he availed more than they all: Joshua was one and he was
enabled to do more than the six hundred thousand. Let us not make this our
study merely, that (the people) may be many, but rather, that they may be
excellent; when this shall have been effected, then will that other follow
also. No one wishes at the outset to make a spacious house, but he first
makes it strong and sure, then spacious: no one lays the foundations so
that he may be laughed at. Let us first aim at this, and then at the other.
Where this is, that also will be easy: but where this is not, the other,
though it be, is to no profit. For if there be those who are able to shine
in the Church, there will soon be also numbers: but where these are not,
the numbers will never be good for anything. How many, suppose you, may
there be in our city who are likely to be saved (tou`s swzome'nous)? It is
disagreeable, what I am going to say, but I will say it nevertheless. Among
all these myriads, there are not to be found one hundred likely to be
saved: nay, even as to these, I question it. For think, what wickedness
there is in the young, what supineness in the aged! None[1] makes it his
duty to look after his own boy, none is moved by anything to be seen in his
eider, to be emulous of imitating such an one. The patterns are defaced,
and therefore it is that neither do the young become admirable in conduct.
Tell not me, "We are a goodly multitude:" this is the speech of men who
talk without thought or feeling (psuchrw^n.) In the concerns of men indeed,
this might be said with some show of reason: but where God is concerned,
(to say this with regard to Him) as having need of us,[2] can never be
allowed. Nay, let me tell you, even in the former case, this is a senseless
speech (psuchro'n). Listen. A person that has a great number of domestics,
if they be a corrupt set what a wretched time will he have of it! For him
who has none, the hardship, it seems, amounts to this, that he is not
waited on: but where a person has bad servants, the evil is, that he is
ruining himself withal, and the damage is greater (the more there are of
them.) For it is far worse than having to be one's own servant, to have to
fight with others, and take up a (continual) warfare. These things I say,
that none may admire the Church because of its numbers, but that we may
study to make the multitude proof-worthy; that each may be earnest for his
own share of the duty--not for his friends only, nor his kindred as I am
always saying, nor for his neighbors, but that he may attract the strangers
also. For example, Prayer is going on; there they lie (on bended knees),
all the young, stupidly unconcerned (psuchroi`), (yes,) and old too:[3]
filthy nuisances rather than young men; giggling, laughing outright,
talking--for I have heard even this going on--and jeering one another as
they lie along on their knees: and there stand you, young man or elder:
rebuke them, if you see them (behaving thus): if any will not refrain,
chide him more severely: call the deacon, threaten, do what is in your
power to do: and if he dare do anything to you, assuredly you shall have
all to help you. For who is so irrational, as, when he sees you chiding for
such conduct, and them chidden not to take your part? Depart, having
received your reward from the Prayer.--In a master's house, we count those
his best-disposed servants, who cannot bear to see any part of his
furniture in disorder. Answer me; if at home you should see the silver
plate lie tossed out of doors, though it is not your business, you will
pick it up and bring it into the house: if you see a garment flung out of
its place, though you have not the care of it, though you be at enmity with
him whose business it is, yet, out of good-will to the master, will you not
put it right? So in the present case. These are part of the furniture: if
you see them lying about in disorder, put them to rights: apply to me, I do
not refuse the trouble: inform me, make the offender known to me: it is not
possible for me to see all: excuse me (in this). See, what wickedness
overspreads the whole world! Said I without reason that we are (no better
than) so much hay (disorderly as) a troubled sea? I am not talking of those
(young people), that they behave thus; (what I complain of, is) that such a
sleepy indifference possesses those who come in here, that they do not even
correct this misbehavior. Again I see others stand talking while Prayer is
going on; while the more consistent[4] of them (do this) not only during
the Prayer, but even when the Priest is giving the Benediction. O, horror!
When shall there be salvation? when shall it be possible for us to
propitiate God?--Soldiers[1] go to their diversion, and you shall see them,
all keeping time in the dance, and nothing done negligently, but, just as
in embroidery and painting, from the well-ordered arrangement in each
individual part of the composition, there results at once an exceeding
harmony and good keeping, so it is here: we have one shield, one head, all
of us (in common): and if but some casual point be deranged by negligence,
the whole is deranged and is spoilt, and the good order of the many is
defeated by the disorder of the one part. And, fearful indeed to think of,
here you come, not to a diversion, not to act in a dance, and yet you stand
disorderly. Know you not that you are standing in company with angels? with
them you chant, with them sing hymns, and do you stand laughing? Is it not
wonderful that a thunderbolt is not launched not only at those (who behave
thus), but at us? For such behavior might well be visited with the
thunderbolt. The Emperor is present, is reviewing the army: and do you,
even with His eyes upon you, stand laughing, and endure to see another
laughing? How long are we to go on chiding, how long complaining? Ought not
such to be treated as very pests and nuisances; as abandoned, worthless
reprobates, fraught with innumerable mischiefs, to be driven away from the
Church? When will these forebear laughing, who laugh in the hour of the
dread Mystery (en hw`ra(i) phri'khs)? when refrain from their trifling, who
talk at the instant of the Benediction? Have they no sense of shame before
those who are present? have they no fear of God? Are our own idle thoughts
not enough for us, is it not enough that in our prayers we rove hither and
thither, but laughter also must needs intrude, and bursts of merriment? Is
it a theatrical amusement, what is done here? Aye, but, methinks, it is the
theatres that do this: to the theatres we owe it that the most of you so
refuse to be curbed by us, and to be reformed. What we build up here, is
thrown down there: and not only so, but the hearers themselves cannot help
being filled with other filthinesses besides: so that the case is just the
same as if one should want to clean out a place with a fountain above it
discharging mire; for however much you may clean out, more runs in. So it
is here. For when we clean people out, as they come here from the theatres
with their filthiness, thither they go again, and take in a larger stock of
filthiness, as if they lived for the purpose of only giving us trouble, and
then come back to us, laden with ordure, in their manners, in their
movements, in their words, in their laughter, in their idleness. Then once
more we begin shovelling it out afresh, as if we had to do this only on
purpose that, having sent them away clean, we may again see them clogging
themselves with filth. Therefore I solemnly protest to you, the sound
members, that this will be to you judgment and condemnation, and I give you
over to God from this time forth, if any having seen a person behaving
disorderly, if any having seen any person talking, especially in that part
(of the Service), shall not inform against him, not bring him round (to a
better behavior). To do this is better than prayer. Leave thy prayer and
rebuke him, that thou mayst both do him good, and thyself get profit, and
so we may be enabled all to be saved and to attain unto the Kingdom of
Heaven, through the grace and loving-kindness of our Lord Jesus Christ,
with Whom to the Father and the Holy Ghost together be glory, dominion,
honor, now and ever, and world without end. Amen.
HOMILY XXV: ACTS XI. 19.
"Now they which were scattered abroad upon the persecution that rose about
Stephen travelled as far as Phenice and Cyprus, and Antioch, preaching the
word to none but unto the Jews only."
THE persecution turned out to be no slight benefit as "to them that
love God all things work together for good." (Rom. viii. 28.) If they had
made it their express study how best to establish the Church, they would
have done no other thing than this--they dispersed the teachers.[*] Mark in
what quarters the preaching was extended. "They travelled," it says, "as
far as Phenice and Cyprus and Antioch; to none however did they preach the
word but to Jews only." Dost thou mark with what wise purposes of
Providence so much was done in the case of Cornelius? This serves both to
justify Christ, and to impeach the Jews. When Stephen was slain, when Paul
was twice in danger, when the Apostles were scourged, then the Gentiles
received the word, then the Samaritans. Which Paul also declares: "To you
it was necessary that the Word of God should first be spoken; but since ye
thrust it from you, and judge yourselves unworthy, lo, we turn unto the
Gentiles." (ch. xiii. 46.) Accordingly they went about, preaching to
Gentiles also. "But some of them were men of Cyprus and Cyrene, who, when
they were come to Antioch, spake unto the Greeks, preaching the Lord
Jesus:" (v. 20.) for it is likely both that they could now speak Greek, and
that there were such men in Antioch. "And the hand of the Lord," it says,
"was with them," that is, they wrought miracles; "and a great number
believed, and turned unto the Lord." (v. 21.) Do you mark why now also
there was heed of miracles (namely) that they might believe? "Then tidings
of these things came unto the ears of the church which was in Jerusalem:
and they sent forth Barnabas, that he should go as far as Antioch." (v.
22.) What may be the reason that, when such a city received the word, they
did not come themselves? Because of the Jews. But they send Barnabas.
However, it is no small part of the providential management even so that
Paul comes to be there. It is both natural, and it is wisely ordered, that
they are averse to him, and (so) that Voice of the Gospel, that Trumpet of
heaven, is not shut up in Jerusalem. Do you mark how on all occasions,
Christ turns their ill dispositions to needful account and for the benefit
of the Church? Of their hatred to the man, He availed Himself for the
building up of the Church. But observe this holy man--Barnabas, I mean--how
he looked not to his own interests, but hasted to Tarsus. "Who, when he
came, and had seen the grace of God, was glad, and exhorted them all, that
with purpose of heart, they would cleave unto the Lord. For he was a good
man, and full of the Holy Ghost, and of faith: and much people was added
unto the Lord." (v. 23, 24.) He was a very kind man, and single-hearted,
and considerate (suggnwmoniko's). "Then departed Barnabas to Tarsus, for to
seek Saul." (v. 25.) He came to the athletic wrestler. the general (fit to
lead armies), the champion of single combat, the lion--I am at a loss for
words, say what I will--the hunting-dog, killer of lions, bull of strength,
lamp of brightness, mouth sufficing for a world. "And when he had found
him, he brought him to Antioch." (v. 26.) Verily this is the reason why it
was there they were appointed to be called Christians, because Paul there
spent so long time! "And it came to pass, that a whole year they assembled
themselves with the Church, and taught much people. And the disciples were
first called Christians at Antioch."[*] No small matter of praise to that
city! This is enough to make it a match for all, that for so long a time it
had the benefit of that mouth, it first, and before all others: wherefore
also it was there in the first place that men were accounted worthy of that
name. Do you observe the benefit resulting (to that city) from Paul, to
what a height that name, like a standard (shmei^on), exalted it? Where
three thousand, where five thousand, believed, where so great a multitude,
nothing of the sort took place, but they were called "they[1] of the way:"
here they were called Christians. "And in these days came prophets from
Jerusalem unto Antioch." (v. 27.) It was need that the fruit of alms should
also be planted there. And see how of necessity (anagkai'ws) (it comes
about that) none of the men of note becomes their teacher. They got for
their teachers, men of Cyprus, and Cyrene, and Paul--though he indeed
surpassed (the Apostles) themselves--since Paul also had for teachers
Ananias and Barnabas. But[2] here of necessity (this was the case). "And
there stood up one of them named Agabus, and signified by the spirit that
there would be great dearth throughout the world, which also came to pass
in the days of Claudius Caesar." (v. 28.) "By the Spirit," it says: for;
that they may not imagine that this was the reason why the famine came,
(namely) because Christianity was come in, because the demons were
departed, the Holy Ghost foretells it: this, however, was nothing
wonderful, for in fact Christ predicted it. Not this was the reason, else
this must have been the case from the beginning: but it was because of the
evils done to the Apostles--and God had borne long with them; but, when
they pressed upon them, a great famine ensues, betokening to the Jews the
coming woes. "If it was because of them, in any vase it ought to have
stopped (there), when it did exist. What harm had the Gentiles done, that
they should have their share in the evils? They ought rather to have been
marked as approved (eudokimh^sai), because they were doing their part, were
slaying, punishing, taking vengeance, persecuting on every side. And mark
also at what time the famine comes: precisely when the Gentiles were
thenceforth added to the Church. But if, as you say, it was because of the
evils (done by the Jews), these ought to have been exempted." How so?
Christ, forestalling this objection, said, "Ye shall have tribulation."
(John xvi. 33.) (It is) just as if you should say, They ought not to have
been scourged either. "Then the disciples, every man according to his
ability, determined to send relief unto the brethren which dwelt in Judea."
(v. 29.) Mark how the famine becomes to them the means of salvation, an
occasion of alms-giving, a harbinger of many blessing. And (so it might
have been) to you, one may say, if you were so minded, but ye would not.
But it is predicted, that they might be prepared beforehand for almsgiving.
"Unto the brethren which dwelt in Judaea;" for they were enduring great
hardships, but before this, they were not suffering from famine. "Which
also they did, and sent it to the elders by the hands of Barnabas and
Saul." (v. 30.) Do you mark them, that no sooner do they believe than they
bring forth fruit, not only for their own but for those afar off? And
Barnabas is sent and Saul, to minister (the same.) Of this occasion
(Entau^tha) he says (to the Galatians), "And James, Cephas, and John gave
to me and Barnabas the right hands of fellowship, only" (they would) "that
we should remember the poor." (Gal. ii. 9.) James was yet living.[1]
"Now they which were scattered abroad upon the persecution," etc.
(Recapitulation.) Do you mark how even in the tribulation instead of
failing to lamentations and tears as we do, they give themselves up to a
great and good work? "Travelled as far as Phenice, and Cyprus, and
Antioch," and there with more security preached the word. "And some of
them, which were men of Cyprus and. Cyrene," etc. (v. 20.) And they did not
say, "(What), we, Cyrenians and Cyprians, to attack this splendid and great
city!" but trusting in the grace of God, they applied themselves to the
work of teaching, nor did these (Gentiles) themselves think scorn to learn
anything of them. Mark how by small means all is brought about: mark the
preaching how it spreads: mark those in Jerusalem, having like care for
all, holding the whole world as one house. "They heard that Samaria had
received the word, and" (ch. viii. 14) to Samaria they send the Apostles:
they heard what had befallen at Antioch, and to Antioch they send Barnabas:
they also send again, and (these) prophets. For the distance was great, and
it was not meet the Apostles at present should separate from thence, that
they might not be thought to be fugitives, and to have fled from their own
people. But then, almost precisely, is the time of their parting from
Jerusalem, when the state (of the Jews) was shown to be past remedy, when
the war was close at hand, and they must needs perish: when the sentence
was made absolute. For, until Paul went to Rome, the Apostles were there
(at Jerusalem). But they depart, not because afraid of the war--how should
it be so?--seeing those they went to, were those that should bring the war:
and moreover the war breaks out only after the Apostles were dead. For of
them (the Apostles) says, "The wrath is come upon them unto the end." (1
Thess. ii. 16.) The more insignificant the persons, the more illustrious
the grace, working great results by small means.--" And[2] he exhorted them
to cleave unto the Lord, for he was a good man." (v. 23, 24.) By "good
man," I take it, he means one that is kind, (chrhsto`n) sincere,
exceedingly desirous of the salvation of his neighbors--" for he was a good
man, and full of the Holy Ghost and of faith. To[3] cleave unto the Lord
with purpose of heart" (this is said): with encomium and praise. "And much
people was added unto the Lord:" for like rich land this city received the
word, and brought forth much fruit. "Then departed Barnabas to Tarsus,"
etc. (v. 25.) But why did he take him off from Tarsus and bring him here?
Not without good reason; for here were both good hopes, and a greater city,
and a great, body of people. See how grace works all, not[4] Paul: by small
means the affair was taking its commencement. When it is become difficult
the Apostles take it up. Why did they not before this seen Barnabas?
Because they had enough to do (hscho'lhnto) with Jerusalem. Again they
justified themselves[5] to the Jews, that the Gentiles were receiving
(prosela'mbane) the word, even without enjoying so great attention. There
is about to be a questioning: therefore the affair of Cornelius forestalled
it. Then indeed they say, "That we to the Gentiles, and they to the
Circumcision." (Gal. ii. 9.) Observe, henceforth the very stress of the
famine introduces the fellowship on the part of the Gentiles, namely, from
the alms. For they receive the offerings sent from them.
"Now[1] they which were scattered abroad," etc. (v. 19) and not as we
who pass our time in lamentations and tears, in our calamities; but with
more fearlessness they passed their time, as having got to a distance from
those hindering them, and as being among men not afraid of the Jews: which
also helped. And they came to Cyprus, where they had the sea between them,
and greater freedom from anxiety: so[2] they made no account of .the fear
of men, but (still) they gave the precedence to the regard of the Law:
"they spake to Jews only. But there were in Antioch certain men of Cyprus
and Cyrene:" these, of all others, least cared for the Jews: "who spake
unto the Greeks, preaching the Lord Jesus." (v. 20.) Probably it was
because of their not knowing Hebrew, that they called them Greeks. And
"when" Barnabas, it says, "came and had seen the grace of God,"--not the
diligence of men--" he exhorted them to cleave unto the Lord" (v. 23): and
by this he converted more. "And much people was added unto the Lord." Why
do they not write to Paul, but send Barnabas? They They did not yet know
the virtue of the man: but it is providentially ordered that Barnabas
should come. As there was a multitude, and none to hinder, well might the
faith grow, and above all because they had no trials to undergo. Paul also
preaches, and is no longer compelled to flee. And it is well ordered, that
not they speak of the famine, but the prophets. The men of Antioch also did
not take it amiss that they sent not the Apostles, but were content with
their teachers so fervent were they all for the word. They did not wait for
(he famine to come, but before this they sent: "according as each had the
ability." And observe, among the Apostles, others are put in charge with
this trust but here Paul and Barnabas. For this was no small order
(oikonomi'a) of Providence. Besides, it was the beginning, and it was not
fit they should be offended.
"As each had the ability, they sent." But now, none does this, although
there is a famine more grievous than that. For the cases are not alike, for
(all) to bear the calamity in common, and, while all (the rest) abound, for
the poorer to be famishing. And the expression shows that the givers also
were poor, for, it says, "as each of them had the means." A twofold famine,
even as the abundance is twofold: a severe famine, a famine not of hearing
the word of the Lord, but of being nourished by alms.[3] Then, both the
poor in Judea enjoyed the benefit, and so did those in Antioch who gave
their money; yea, these more than those: but now, both we and the poor are
famishing: they being in lack of necessary sustenance, and we in luxurious
living,[4] lacking the mercy of God. But this is a food, than which nothing
can be more necessary. This is not a food, from which one has to undergo
the evils of repletion: not a food, of which the most part ends in the
draught. (aphedrw^na.) Nothing more beauteous, nothing more healthful, than
a soul nurtured by this food: it is set high above all disease, all
pestilence, all indigestion and distemper: none shall be able to overcome
it, (helei^n) but just as, if one's body were made of adamant, no iron, nor
anything else, would have power to hurt it, even so when the soul is firmly
compact by almsgiving, nothing at all shall be able to overcome it. For
say, what shall spoil this? Shall poverty? It cannot be, for it is laid up
in the royal treasuries. But shall robber and housebreaker? Nay, those are
walls which none shall be able to break through. But shall the worm? Nay,
this treasure is set far above the reach of this mischief also. But shall
envy and the evil eye? Nay, neither by these can it be overcome. But shall
false accusations and plottings of evil? No, neither shall this be, for
safe as in an asylum is this treasure. But it were a shame should I make it
appear as if the advantages which belong to almsgiving were only these (the
absence of these evils), and not (the presence of) their opposites. For in
truth it is not merely that it is secure from ill-will; it also gets
abundant blessing from those whom it benefits. For as the cruel and
unmerciful not only have for enemies those whom they have injured, but
those also who are not themselves hurt, partake the grief and join in the
accusation: so those that have done great good have not only those who are
benefited, but those also who are not themselves affected, to speak their
praises. Again (that), it is secure from the attacks of the evil-disposed,
and robbers, and house-breakers--what, is this all the good, or is it this-
-that besides the not suffering diminution, it grows also and increases
into multitude? What more shameful than Nebuchadnezzar, what more foul,
what more iniquitous? The man was impious; after tokens and signs without
number he refused to come to his senses (anenegkei^n), but cast the
servants of God into a furnace: and (yet) after these doings, he
worshipped. What then said the Prophet? "Wherefore," saith he, "O king let
my counsel be acceptable unto thee, ransom (lut'rwsai) thy sins by alms,
and thine iniquities by mercies to the poor: peradventure there shall be
pardon for thy transgressions." (Dan. iii. 27;) In so speaking, he said it
not doubting, nay, with entire confidence, but wishing to put him in
greater fear, and to make a stronger necessity of doing these things. For
if he had spoken it as a thing unquestionable, the king would have been
more supine: just as it is with us, we then most urge some person (whom we
wish to persuade), when[1] they say to us, "Exhort such an one," and do not
add, "he will be sure to hear," but only, "peradventure he will hear:" for
by leaving it doubtful, the fear is made greater, and urges him the more.
This is the reason why the Prophet did not make the thing certain to him.
What sayest thou? For so great impieties shall there be pardon? Yes. There
is no sin, which alms cannot cleanse, none, which alms cannot quench: all
sin is beneath this: it is a medicine adapted for every wound. What worse
than a publican? The very matter (hupo'thesis) (of his occupation) is
altogether one of injustice: and yet Zaccheus washed away all these (sins).
Mark how even Christ shows this, by the care taken to have a purse, and to
bear the contributions put into it. And Paul also says, "Only that we
remember the poor" (Gal. ii. 10): and everywhere the Scripture has much
discourse concerning this matter. "The ransom," it saith, "of a man's soul
is his own wealth" (Prov. 13, 8): and With reason: for, saith (Christ), "if
thou wouldest be perfect, sell what thou hast, and give to the poor, and
come, follow Me." (Matt. xix. 21.) This may well be part of perfection. But
alms may be done not only by money, but by acts. For example: one may
kindly stand (prosth^nai) by a person (to succor and defend him), one may
reach to him a helping hand: the service rendered (prostasi'a) by acts has
often done more good even than money. Let us set to work all the different
kinds of alms-giving. Can you do alms by money? Be not slack. Can you by
good offices? Say not, Because I have no money, this is nothing. This is a
very great point: look upon it as if you had given gold. Can you do it by
kind attentions (therapei'as)? Do this also. For instance, if you be a
physician, (give) your skill: for this also is a great matter. Can you by
counsel? This (service) is much greater than all: this (alms) is better
than all, or it is also more, by how much the gain it has is greater. For
in so doing you put away not starvation, but a grievous death. (ch. iii. 6;
vi. 4.) With such alms the Apostles above measure abounded: therefore it
was that the distribution of money they put into the hands of those after
them, themselves exhibiting the (mercy) shown by words. Or is it, think
you, a small alms, to a lost, castaway soul, a soul in uttermost jeopardy,
possessed by a burning fever (purw'sews), to be able to rid it of its
disease? For example, do you see one possessed by love of money? Pity the
man. Is he in danger of suffocation? Quench his fire. "What if he will not
be persuaded?" Do your part, and be not remiss. Have you seen him in
bonds?--for wealth is indeed bonds. (Matt. xxv. 35 ff.) Go to him, visit
him, console him, try to release him of his bonds. if he refuse, he shall
bear the blame himself. Have you seen him naked, and a stranger? --for he
is indeed naked, and a stranger to heaven. Bring him to your own inn,
clothe him with the garment of virtue, give him the city which is in
heaven. "What if I myself be naked?" say you. Clothe also yourself first:
if' you know that you are naked, assuredly you know that you need to be
clothed; if you know what sort of nakedness this is.[2] What numbers of
women now wear silken apparel but are indeed naked of the garments of
virtue! Let their husbands clothe these women. "But they will not admit
those garments; they choose to have these." Then do this also first: induce
them to have a longing for those garments: show them that they are naked:
speak to them of judgment to come: answer me,[1] what is the clothing we
shall need there? But if ye will bear with me, I also will show you this
nakedness. He that is naked, when it is cold, shrinks and shudders, and
stands there cowering, and with his arms folded: but in summer heat, not
so. If then I shall prove to you that your rich men, and rich women, the
more they put on, the more naked they are, do not take it amiss. How then,
I ask you, when we raise the subject of hell-fire, and of the torments
there? Do not these shrink and shudder more than those naked ones? Do they
not bitterly groan and condemn themselves? What? when they come to this or
that man, and say to him, Pray for me, do they not speak the same words as
those (naked wretches)? Now indeed, after all that we can say, the
nakedness is not yet apparent: but it will be plain enough there. How, and
in what way? When these silken garments and precious stones shall have
perished, and it shall be only by the garments of virtue and of vice that
all men are shown, when the poor shall be clad with exceeding glory, but
the rich, naked and in disgraceful sort, shall be baled away to their
punishments. What more naked (Edd. "more dainty ") than that rich man who
arrayed himself in purple? What poorer than Lazarus? Then which of them
uttered the words of beggars? which of them was in abundance? Say, if one
should deck his house with abundance of tapestry hangings, and himself sit
naked within, what were the benefit? So it is in the case of these women.
Truly, the house of the soul, the body I mean, they hang round with plenty
of garments: but the mistress of the house sits naked within. Lend me the
eyes of the soul, and I will show you the soul's nakedness. For what is the
garment of the soul? Virtue, of course. And what its nakedness? Vice. For
just as, if one were to strip any decent person, that person would be
ashamed, and would shrink and cower out of sight; just so the soul, if we
wish to see it, the soul which has not these garments, blushes for shame.
How many women, think you, at this moment feel ashamed, and would fain sink
to the very depth, as if seeking some sort of curtain, or screen, that they
may not hear these words? But those who have no evil conscience, are
exhilarated, rejoice, find delight, and gayly deck themselves
(egkallwpi'zontai) with the things said. Hear concerning that blessed
Thekla,[2] how, that she might see Paul, she gave even her gold: and thou
wilt not give even a farthing that thou mayest see Christ: thou admirest
what she did, but dost not emulate her. Hearest thou not that "Blessed are
the merciful, for they shall obtain mercy?" (Matt. v. 7.) What is the gain
of your costly garments? how long shall we continue agape for this attire?
Let us put on the glory of Christ: let us array ourselves with that beauty,
that both here we may be praised, and there attain unto the eternal good
things, by the grace and mercy of our Lord Jesus Christ, with Whom, to the
Father and the Holy Ghost together, be glory, dominion, honor, now and
ever, world without end. Amen.
HOMILY XXVI: ACTS XII. 1, 2.
"Now at that time Herod the King stretched forth his hands to vex certain
of the Church. And he killed James the brother of John with the sword. And
because he saw it pleased the Jews, he proceeded further to take Peter
also. Then were the days of unleavened bread."
"AT that time," of course meaning the time immediately following:
for[1] this is the custom of Scripture. And he well says that Herod "the
king" (did this): this was not he of Christ's time. Lo, a different sort of
trial--and mark what I said in the beginning, how things are blended, how
rest and trouble alternate in the whole texture of the history--not now the
Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more
severe, the more it was done to obtain favor with the Jews. "And," it says,
"he slew James the brother of John with the sword:" (taking him) at random
and without selection. But, should any raise a question, why God permitted
this, we shall say, that it was for the sake of these (Jews) themselves:
thereby, first, convincing them, that even when slain (the Apostles)
prevail, just as it was in the case of Stephen: secondly, giving them
opportunity, after satiating their rage, to recover from their madness;
thirdly, showing them that it was by His permission this was done. "And
when he saw," it says, "that it pleased the Jews, he proceeded further to
seize Peter also. O excessive wickedness! On whose behalf was it, that he
gratified them by doing murders thus without plan or reason? "And it was
the day of unleavened bread." Again, the idle preciseness of the Jews: to
kill indeed they forbade not, but[2] at such a time they did such things!
"Whom having arrested, he put in ward, having delivered him to four
quaternions of soldiers." (v. 4.) This was done both of rage, and of fear.
"He slew," it says, "James the brother of John with the sword." Do you mark
their courage? For, that none may say that without danger or fear of danger
they brave death, as being sure of God's delivering them, therefore he
permits some to be put to death, and chief men too, Stephen and James,
thereby convincing their slayers themselves, that not even these things
make them fall away, and hinder them. "Peter therefore was kept in prison:
but prayer was made without ceasing of the Church unto God for him." (v.
5.) For the contest was now for life and death: both the slaying of the one
made them fearful, and the casting of the other into prison. "And when
Herod would have brought him forth, the same night Peter was sleeping
between two soldiers, bound with two chains; and the keepers before the
door kept the prison. And, behold, the angel of the Lord came upon him, and
a light shined in the prison: and he smote Peter on the side, and raised
him up, saying, Arise up quickly. And his chains fell off from his hands."
(v. 6, 7.) In that night He delivered him. "And a light shined in the
prison," that[3] he might not deem it fancy: and none saw the light, but he
only. For if, notwithstanding this was done, he thought it a fancy, because
of its unexpectedness; if this had not been, much more would he have
thought this: so[4] prepared was he for death. For his having waited there
many days and not being saved caused this. Why then, say you, did He not
suffer him to fall into the hands of Herod,[5] and then deliver him?
Because that would have brought people into astonishment, whereas this was
credible:[1] and they would not even have been thought human beings. But in
the case of Stephen, what did He not do? Did He not show them his face as
it had been the face of an angel? But what in short did He leave undone
here also? "And the angel said to him, Gird thyself, and bind on thy
sandals." (v. 8.) Here again it shows, that it was not done of craft: for
one that is in haste and wishes to break out (of prison), is not so
particular as to take his sandals, and gird himself. "And he did so And he
said unto him, Put on thy cloak, and follow me. And he went out, and
followed him and wist not that it was true which was done by the Angel; but
thought he saw a vision. When they were past the first and the second ward,
they came unto the iron gate that leadeth unto the city; which opened to
them of its own accord." (v. 9, 10.) Behold, a second miracle. "And they
went out, and passed on through one street; and forthwith the angel
departed from him. And when Peter was come to himself, he said, Now I know
of a surety, that the Lord hath sent His Angel, and hath delivered me out
of the hand of Herod, and from all the expectation of the people of the
Jews." (v. 10, 11.) When the angel departed, then Peter understood: "Now I
perceive," says he, not then. But why is this so, and why is Peter not
sensible of the things taking place, although he had already experienced a
like deliverance when all were released? (ch. v. 18.) (The Lord) would have
the pleasure come to him all at once, and that he should first be at
liberty, and then be sensible of what had happened. The circumstance also
of the chains having fallen off from his hands, is a strong argument of his
not having fled.[2] "And when he had considered the thing, he came to the
house of Mary the mother of John, whose surname was Mark; where many were
gathered together praying." (v. 12.) Observe how Peter does not immediately
withdraw, but first brings the good tidings to his friends. "And as Peter
knocked at the door of the gate, a damsel came to hearken, named Rhoda. And
when she knew Peter's voice, she opened not the gate for gladness,"--Mark
even the servant-girls, how full of piety they are,--"but ran in, and told
how Peter stood before the gate." (v. 13-15.) But they, though it was so,
shook their heads (incredulously): "And they said unto her, Thou art mad.
But she constantly affirmed that it was even so. And they said, It is his
angel. "But Peter continued knocking: and when they had opened the door,
and saw him, they were astonished. But he, beckoning unto them with the
hand to hold their peace, declared unto them how the Lord had brought him
out of the prison. And he said, Go show these things unto James, and to the
brethren. And he departed, and went into another place." (v. 16, 17.) But
let us review the order of the narrative.
(Recapitulation.) "At that time," it says, "Herod the king stretched
forth his hands to afflict certain of the Church." (v. 1.) Like a wild
beast, he attacked all indiscriminately and without consideration. This is
what Christ said: "My cup indeed ye shall drink, and with the baptism
wherewith I am baptized, shall ye be baptized." (Mark x. 39.) (b) "And[3]
he killed James the brother of John." (v. 2.) For there was also another
James, the brother of the Lord: therefore to distinguish him, he says, "The
brother of John."[*] Do you mark that the sum of affairs rested in these
three, especially Peter and James? (a) And how was it he did not kill Peter
immediately? It mentions the reason: "it was the day of unleavened bread:"
and he wished rather to make a display (ekpompeu^sai) with the killing of
him. "And when he saw it pleased the Jews." (v. 3.) For their own part,
they now in consequence of Gamaliel's advice, abstained from bloodshedding:
and besides, did not even invent accusations; but by means of others they
compassed the same results. (c) This (counsel of Gamaliel's) above all was
their condemnation: for the preaching was shown to be no longer a thing of
men. "He proceeded further to kill Peter also." (ch. v. 8.) In very deed
was that fulfilled, "We are accounted as sheep for the slaughter." (Psa.
xliv. 13.) "Seeing," it says, "it was a pleasing thing to the Jews." (Rom.
viii. 36.) A pleasing thing, bloodshed, and unrighteous bloodshed,
wickedness, impiety![1] He ministered to their senseless (ato'pois) lusts:
for, whereas he ought to have done the contrary, to check their rage, he
made them more eager, as if he were an executioner, and not a physician to
their diseased minds. (And this) though he had numberless warnings in the
case of both his grandfather and his father Herod, how the former in
consequence of his putting the children to death suffered the greatest
calamities,. and the latter by slaying John raised up against himself a
grievous war. But[2] as they thought* * He feared lest Peter, in
consequence of the slaying of James, should withdraw; and wishing to have
him in safe keeping, he put him in prison: "and delivered him to four
quaternions of soldiers" (v. 4): the Stricter the custody, the more
wondrous the display. "Peter therefore was kept in prison." (v. 5.) But
this was all the better for Peter, who was thereby made more approved, and
evinced his own manly courage. And it says, "there was earnest prayer
making." It was the prayer of (filial) affection: it was for a father they
asked, a father mild. "There was," it says, "earnest prayer." Hear how they
were affected to their teachers. No factions, no perturbation:[8] but they
betook them to prayer, to that alliance which is indeed invincible, to this
they betook them for refuge. They did not say, "What? I, poor insignificant
creature that I am, to pray for him!" for, as they acted of love, they did
not give these things a thought. And observe, it was during the feast, that
(their enemies) brought these trials upon them, that their worth might be
the more approved. "And when Herod," etc. (v. 6.) See Peter sleeping, and
not in distress or fear! That same night, after which he was to be brought
forth, he slept, having cast all upon God. "Between two soldiers, bound
with two chains." (comp. 1 Pet. v. 7.) Mark, how strict the ward! "And
says, Arise." (v. 7.) The guards were asleep with him, and therefore
perceived nothing of what was happening. "And a light shined." What was the
light for? In order that Peter might see as well as hear, and not imagine
it to be all fancy. And the command," Arise quickly,[4]" that he may not be
remiss. He also smote him; so deeply did he sleep. (a) "Rise," says he,
"quickly:" this is not to hurry him (thorubou^ntos) but to persuade him not
to delay. (c) "And" immediately "his chains fell off from his hands." (b)
How? answer me: where are the heretics?--let them answer. "And the Angel
said unto him," etc. (v. 8) by this also convincing him that it is no
fancy: to this end he bids him gird himself and put on his shoes, that he
may shake off his sleep, and know that it is real. (a) (e) "And he wist not
that it was true that was done by the Angel, but thought he saw a vision"
(v. 9): (e) well he might, by reason of the excessive greatness
(huperbolh`n) of the things taking place. Do you mark what a thing it is
for a miracle to be excessive (huperbolh` shmei'ou)? how it amazes
(ekplh'ttei) the beholder? how it will not let the thing be believed?[5]
For if Peter "thought he saw a vision," though he had girded himself and
put on his shoes, what would have been the case with another? "And," it
says, "when they had passed the first and the second ward, they came to the
iron gate, which opened unto them of its own accord" (v. 10): and yet the
things that had happened within (the prison) were more marvellous: but this
was now more after the manner of man. "And having gone out, they went along
one street and immediately (all. 'until') the Angel departed from him." (v.
11.) When there was no hindrance, then the Angel departed. For Peter would
not have gone along (proh^lthen), there being so many hindrances. "And when
he came to himself;" for in very truth, it was indeed an amazement
(e'kplhxis). "Now," saith he, "I know"--now, not then, when I was in the
prison,--" that the Lord hath sent His Angel, and hath delivered me out of
the hand of Herod and from all the expectation of the people of the Jews.
And when he had considered" (v. 12), it says: viz. where he was, or, that
he must not without more ado depart but requite his Benefactor: "he came to
the house of Mary the mother of John." Who is this John? Probably[1] he
that was always with them: for this is why he adds his distinctive name
(to` para'shmon), "whose surname was Mark." But observe, "praying" in the
night, how much they got by it: what a good thing affliction is; how
wakeful it made them! Do you see how great the gain resulting from the
death of Stephen? do you see how great the benefit accruing from this
imprisonment? For it is not by taking vengeance upon those who wronged them
that God shows the greatness of the Gospel: but in the wrong-doers
themselves,[2] without any harm happening to those, he shows what a mighty
thing the afflictions in themselves are, that we may not seek in any wise
deliverance from them, nor the avenging of our wrongs. And mark how the
very servant-girls were henceforth upon an equality with them. "For joy,"
it says, "she opened not." (v. 13, 14.) This too is well done, that they
likewise may not be amazed by seeing him at once, and that they may be
incredulous, and their minds may be exercised. "But ran in," etc. just as
we are wont to do, she was eager to be herself the bringer of the good
tidings, for good news it was indeed. "And they said unto her, Thou art
mad: but she constantly affirmed that it was even so: then said they, It is
his Angel." (v. 15.) This is a truth, that each man has an Angel.[*] And
what would the Angel?[8] It was from the time (of night) that they surmised
this. But when he "continued knocking, and when they had opened, and saw
him, they were astonished. But he beckoning to them with his hand" (v. 16,
17), made them keep quiet, to hear all that had happened to him. He was now
an object of more affectionate desire to the disciples, not only in
consequence of his being saved, but by his sudden coming in upon them and
straightway departing. Now, both his friends learn all clearly; and the
aliens also learn, if they had a mind, but they had not. The same thing
happened in the case of Christ. "Tell these things," he says, "to James,
and to the brethren." How free from all vainglory! Nor did he say, Make
known these things to people everywhere, but, "to the brethren. And he
withdrew to another place:" for he did not tempt God, nor fling himself
into temptation: since, when they were commanded to do this, then they did
it. "Go," it was said, "speak in the temple to the people." (ch. v. 20.)
But this the Angel said not (here); on the contrary, by silently removing
him and bringing him out by night, he gave him free permission to withdraw-
-and this too is done, that we may learn that many things are
providentially brought about after the manner of men--so that he should not
again fall into peril.--For that they may not say, "It was his Angel,"[4]
after he was gone, they say this first, and then they see himself
overthrowing their notion of the matter. Had it been the Angel, he would
have knocked at the door, would not have retired to another place. And[6]
what followed in the day, make them sure.
"So Peter was kept in the prison," etc. (v. 5.) They, being at large,
were at prayer: he, bound, was in sleep. "And he wist not that it was
true." (v. 9.) If he thought it was true that was happening, he would have
been astonished, he would not have remembered[6] (all the circumstances):
but now, seeming to be in a dream, he was free from perturbation. "When,"
it says, "they were past the first and the second ward"--see also how
strong the guard was--"they came unto the iron gate." (v. 10.) "Now know I
that the Lord hath sent His Angel." (v. 11.) Why is not this effected by
themselves?[7] (I answer,) By this also the Lord honors them, that by the
ministry of His Angels he rescues them. Then why was it not so in the case
of Paul? There with good reason, because the jailer was to be converted,
whereas here, it was only that the Apostle should be released. (ch. xvi.
25.) And God disposes all things in divers ways. And there too, it is
beautiful, that Paul sings hymns, while here Peter was asleep. "And when he
had considered, he came to the house of Mary," etc. (v. 12.) Then let us
not hide God's marvels, but for our own good let us study to display these
abroad for the edifying of the others. For as he deserves to be admired for
choosing to be put into bonds, so is he worthy of more admiration, that he
withdrew not until he had reported all to his friends. "And he said, Tell
James and the brethren." (v. 17.) That they may rejoice: that they may not
be anxious. Through these[1] those learn, not those through him: such
thought had he for the humbler part!--
Truly, nothing better than affliction not above measure (summe'trou).
What think you must have been their state of mind--how full of delight!
Where now are those women, who sleep the whole night through? Where are
those men, who do not even turn themselves in their bed? Seest thou the
watchful soul? With women, and children, and maidservants, they sang hymns
to God, made purer than the sky by affliction. But now, if we see a little
danger, we fall back. Nothing ever was more splendid than that Church. Let
us imitate these, let us emulate them. Not for this was the night made,
that we should sleep all through it and be idle. To this bear witness the
artisans, the carriers, and the merchants (to this), the Church of God
rising up in the midst of the night. Rise thou up also, and behold the
quire of the stars, the deep silence, the profound repose: contemplate with
awe the order (oikonomi'an) of thy Master's household. Then is thy soul
purer: it is lighter, and subtler, and soaring disengaged: the darkness
itself, the profound silence, are sufficient to lead thee to compunction.
And if also thou look to the heavens studded with its stars, as with ten
thousand eyes,[2] if thou bethink thee that all those multitudes who in the
daytime are shouting, laughing, frisking, leaping, wronging, grasping,
threatening, inflicting wrongs without number lie all one as dead, thou
wilt condemn all the self-willedness of man. Sleep hath invaded and
defeated (h'legxen) nature: it is the image of death, the image of the end
of all things. If[3] thou (look out of window and) lean over into the
street, thou wilt not hear even a sound: if thou look into the house, thou
wilt see all lying as it were in a tomb. All this is enough to arouse the
soul, and lead it to reflect on the end of all things.
Here indeed my discourse is for both men and women. Bend thy knees,
send forth groans, beseech thy Master to be merciful: He is more moved by
prayers in the night, when thou makest the time for rest a time for
mourning. Remember what words that king uttered: "I have been weary with my
groaning: every night will I wash my bed, I will water my couch with my
tears." (Ps. vi. 6.) However delicate a liver thou mayest be, thou art not
more delicate than he: however rich thou mayest be, thou art not richer
than David. And again the same Psalmist saith, "At midnight I rose to give
thanks unto Thee for the judgments of Thy righteousness." (Ps. cxix. 62.)
No vainglory then intrudes upon thee: how can it, when all are sleeping,
and not looking at thee? Then neither sloth nor drowsiness invades thee:
how can they, when thy soul is aroused by such great things? After such
vigils come sweet slumbers and wondrous revelations. Do this, thou also the
man, not the woman only. Let the house be a Church, consisting of men and
women. For think not because thou art the only man, or because she is the
only woman there, that this is any hindrance. "For where two," He saith,
"are gathered together in My Name, there am I in the midst of them." (Matt.
xviii. 20.) Where Christ is in the midst, there is a great multitude. Where
Christ is, there needs must Angels be, needs must Archangels also and the
other Powers be there. Then ye are not alone, seeing ye have Him Who is
Lord of all. Hear again the prophet also saying, "Better is one that doeth
the will of the Lord, than ten thousand transgressors." (comp. Ecclus. xvi.
3.) Nothing more weak than a multitude of unrighteous men, nothing more
strong than one man who lives according to the law of God. If thou hast
children wake up them also, and let thy house altogether become a Church
through the night: but if they be tender, and cannot endure the watching,
let them stay for the first or second prayer, and then send them to rest:
only stir up thyself, establish thyself in the habit. Nothing is better
than that storehouse which receives such prayers as these. Hear the Prophet
speaking: "If I remembered Thee upon my bed, I thought upon Thee in the
dawn of the morning." (Ps. lxiii. 7.) But you will say: I have labored much
during the day, and I cannot. Mere pretext this and subterfuge. For however
much thou hast labored, thou wilt not toil like the smith, who lets fall
such a heavy hammer from a great height upon the (metal flying off in)
sparks, and takes in the smoke with his whole body: and yet at this work he
spends the greater part of the night. Ye know also how the women, if there
is need for us to go into the country, or to go forth unto a vigil, watch
through the whole night. Then have thou also a spiritual forge, to fashion
there not pots or cauldrons, but thine own soul, which is far better than
either coppersmith or goldsmith can fashion. Thy soul, waxen old in sins,
cast thou into the smelting-furnace of confession: let fall the hammer from
on high: that is, the condemnation of thy words (tw^n rhma'twn th`n
kata'gnwsin): light up the fire of the Spirit. Thou hast a far mightier
craft (than theirs). Thou art beating into shape not vessels of gold, but
the soul, which is more precious than all gold, even as the smith hammers
out his vessel. For it is no material vessel that thou art working at, but
thou art freeing thy soul from all imaginations belonging to this life. Let
a lamp be by thy side, not that one which we burn, but that which the
prophet had, when he said, "Thy law is a lamp unto my feet." (Ps. cxix.
105.) Bring thy soul to a red heat, by prayer: when thou seest it hot
enough, draw it out, and mould it into what shape thou wilt. Believe me,
not fire so effectual to burn off rust, as night prayer to remove the rust
of our sins. Let the night-watchers, if no one else, shame us. They, by
man's law, go their rounds in the cold, shouting loudly, and walking
through lanes (stenwpw^n) and alleys, oftentimes drenched with rain and
(all) congealed with cold, for thee and for thy safety, and the protection
of thy property. There is he taking such care for thy property, while thou
takest none even for thy soul. And yet I do not make thee go thy rounds in
the open air like him, nor shout loudly and rend thy sides: but in thy
closet itself, or in thy bedchamber, bend thy knees, and entreat thy Lord.
Why did Christ Himself pass a whole night on the mountain? Was it not, that
He might be an ensample to us? Then is it that the plants respire, in the
night, I mean: and then also does the soul take in the dew even more than
they. What the sun has parched by day becomes cool again at night. More
refreshing than all dew, the tears of the night descend upon our lusts and
upon all heat and fever of the soul, and do not let it be affected m any
such way. But if it do not enjoy the benefit of that dew, it will be burnt
up in the daytime. But God forbid (it should be so[1])! Rather, may we all,
being refreshed, and enjoying the mercy of God, be freed from the burden of
our sins, through the grace and mercy of our Lord Jesus Christ, with Whom
to the Father together with the Holy Spirit be glory, might, honor, now and
ever, world without end. Amen.
HOMILY XXVII: ACTS XII. 18, 19.
"Now as soon as it was day, there was no small stir among the soldiers,
what was become of Peter. And when Herod had sought for him, and found him
not, he examined the keepers, and commanded that they should be put to
death. And he went down from Judea to Caesarea, and there abode."
SOME persons, it is likely, are at a loss how to explain it, that God
should quietly look on while (His) champions[2] are put to death, and now
again the soldiers on account of Peter: and yet it was possible for Him
after (delivering) Peter to rescue them also. But it was not yet the time
of judgment, so as to render to each according to his deserts. And besides,
it was not Peter that put them into his hands. For the thing that most
annoyed him was the being mocked; just as in the case of his grandfather
when he was deceived by the wise men, that was what made him (feel) cut to
the heart--the being (eluded and) made ridiculous.[1] "And having put them
to the question," it says, "he ordered them to be led away to execution."
(Matt. ii. 16.) And yet he had heard from them--for he had put them to the
question--both that the chains had been left, and that he had taken his
sandals, and that until that night he was with them. "Having put them to
the question:" but what did they conceal?[2] Why then did they not
themselves also flee? "He ordered them to be led away to execution:" and
yet he ought to have marvelled, ought to have been astonished at this. The
consequence is, by the death of these men (the thing), is made manifest to
all: both his wickedness is exposed to view, and (it is made clear that)
the wonder (is) of God. "And he went down from Judea to Caesarea, and there
abode: and Herod was highly displeased with them of Tyre and Sidon: but
they came with one accord to him, and, having made Blastus the king's
chamberlain their friend, desired peace; because their country was
nourished by the king's country. And upon a set day Herod, arrayed in royal
apparel, sat upon his throne, and made an oration unto them. And the people
gave a shout, saying, 'It is the voice of a god, and not of a man,' And
immediately the angel of the Lord smote him, because he gave not God the
glory: and he was eaten of worms, and gave up the ghost." (v. xx. . 23.)
* * But see how (the writer) here does not hide these things.[8] Why does
he mention this history? Say, what has it to do with the Gospel, that Herod
is incensed with the Tyrians and Sidonians? It is not a small matter, even
this, how immediately justice seized him; although not because of Peter,
but because of his arrogant speaking. And yet, it may be said, if those
shouted, what is that to him? Because he accepted the acclamation, because
he accounted himself to be worthy of the adoration. Through him those most
receive a lesson, who so thoughtlessly flattered him (al. hoi
kolakeu'ontes). Observe again, while both parties deserve punishment, this
man is punished. For this is not the time of judgment, but He punishes him
that had most to answer for, leaving the others to profit by this man's
fate.[*] "And the word of God," it says, "grew," i.e. in consequence of
this, "and multiplied." (v. 24.) Do you mark God's providential management?
"But Barnabas and Saul returned from Jerusalem, when they had fulfilled
their ministry, and took with them John, whose surname was Mark." (v. 25.)
"Now there were in the Church that was at Antioch, certain prophets and
teachers; as Barnabas, and Simeon that was called Niger, and Lucius of
Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and
Saul."(t) (ch. xiii. 1.) He still mentions Barnabas first: for Paul was not
yet famous, he had not yet wrought any sign. "As they ministered to the
Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for
the work whereunto I have called them. And when they had fasted and prayed,
and laid their hands on them, they sent them away." (v. 2, 3.) What means,
"Ministering?" Preaching. "Separate for Me," it says, "Barnabas and Saul."
What means, "Separate for Me?" For the work, for the Apostleship. See again
by what persons he is ordained (gumnote'ra. Cat. semnote'ra, "more awful.")
By Lucius the Cyrenean and Mana�n, or rather, by the Spirit. The less the
persons, the more palpable the grace. He is ordained henceforth to
Apostleship, so as to preach with authority. How then does he himself say,
"Not from men, nor by man?"[4] (Gal. i. 1.) Because it was not man that
called or brought him over: this is why he says, "Not from men. Neither by
man," that is, that he was not sent by this (man), but by the Spirit.
Wherefore also (the writer) thus proceeds: "So they, being sent forth by
the Holy Ghost, departed unto Seleucia; and from thence they sailed to
Cyprus." (v. 4.) But let us look over again what has been said.
(Recapitulation.) "And when it was day," etc. (v. 18.) For[1] if the
Angel had brought out the soldiers also, along with Peter, it would have
been thought a case of flight. Then why, you may ask, was it not otherwise
managed? Why, Where is the harm? Now, if we see that they who have suffered
unjustly, take no harm, we shall not raise these questions. For why do you
not say the same of James? Why did not (God) rescue him? "There was no
small stir among the soldiers." So (clearly) had they perceived nothing (of
what had happened). Lo, I take up the plea in their defence. The chains
were there, and the keepers within, and the prison shut, nowhere a wall
broken through, all told the same tale: the man had been carried off:[2]
why dost thou condemn them? Had they wished to let him off, they would have
done it before, or would have gone out with him. "But he gave them money ?"
(ch. iii. 6.) And how should he, who had not to give even to a poor man,
have the means to give to these? And then neither had the chains been
broken, nor were they loosed. He ought to have seen, that the thing was of
God, and no work of man. "And he went down from Judea to Caesarea, and
there abode. And Herod was highly displeased with them of Tyre and Sidon,"
etc. (v. 19.) He is now going to mention (a matter of) history: this is the
reason why he adds the names, that it may be shown how he keeps to the
truth in all things. "And," it says, "having made Blastus the king's
chamberlain their friend, they desired peace; because their country was
nourished by the king's country." (v. 20, 21.) For probably there was a
famine. "And on a set day," etc. (Joseph. Ant. xix.) Josephus also says
this, that he fell into a lingering disease. Now the generality were not
aware of this,[3] but the Apostle sets it down: yet at the same time their
ignorance was an advantage, in regard that they imputed what befell
(Agrippa) to his putting James and the soldiers to death. Observe, when he
slew the Apostle, he did nothing of this sort but when (he slew) these; in
fact he knew not what to say about it :[4] as being at a loss, then, and
feeling ashamed, "he went down from Judea to Caesarea." I suppose it was
also to bring those (men of Tyre and Sidon) to apologize, that he withdrew
(from Jerusalem.): for with those he was incensed, while paying such court
to these. See how vainglorious the man is: meaning to confer the boon upon
them, he makes an harangue. But Josephus says, that he was also arrayed in
a splendid robe made of silver. Observe both what flatterers those were,
and what a high spirit was shown by the Apostles: the man whom the whole
nation so courted, the same they held in contempt. (v. 24.) But observe
again a great refreshing granted to them, and the numberless benefits
accruing from the vengeance inflicted upon him. But if this man, because it
was said to him, "It is the voice of God and not of a man (v. 22) although
he said nothing himself, suffered such things: much more should Christ, had
He not Himself been God (have suffered) for saying always as He did, "These
words of mine are not Mine" (John xiv. 10; xviii. 36) and, "Angels minister
to Me," and such like. But that man ended His life by a shameful and
miserable death, and thenceforth no more is seen of him. And observe him
also, easily talked over even by Blastus, like a poor creature, soon
incensed and again pacified, and on all occasions a slave of the populace,
with nothing free and independent about him. But mark also the authority of
the Holy Ghost: "As they ministered to the Lord, and fasted, the Holy Ghost
said, Separate Me Barnabas and Saul." (ch. xiii. 2.) What being would have
dared, if not of the same authority, to say this? "Separate," etc. But this
is done, that they may not keep together among themselves. The Spirit saw
that they had greater power, and were able to be sufficient for many. And
how did He speak to them? Probably by prophets: therefore the writer
premises, that there were prophets also. And they were fasting and
ministering: that thou mayest learn that there was need of great sobriety.
In Antioch he is ordained, where he preaches. Why did He not say, Separate
for the Lord, but, "For me ?" It shows that He is of one authority and
power. "And when they had fasted," etc. Seest thou what a great thing
fasting is? "So they being sent forth by the Holy Ghost:" it shows that the
Spirit did all.
A great, yes a great good is fasting: it is circumscribed by no limits.
When need was to ordain, then they fast: and to them while fasting, the
Spirit spake. Thus much only do I enjoin: (I say) not fast, but abstain
from luxury. Let us seek meats to nourish, not things to ruin us; seek
meats for food, not occasions of diseases, of diseases both of soul and
body: seek food which hath comfort, not luxury which is full of discomfort:
the one is luxury, the other mischief; the one is pleasure, the other pain;
the one is agreeable to nature, the other contrary to nature. For say, if
one should give thee hemlock juice to drink, would it not be against
nature? if one should give thee logs and stones, wouldest thou not reject
them? Of course, for they are against nature. Well, and so is luxury. For
just as in a city, under an invasion of enemies when there has been siege
and tumult, great is the uproar, so is it in the soul, under invasion of
wine and luxury. "Who hath woe? who hath tumults? who hath discomforts and
babblings? Are they not they that tarry long at the wine? Whose are
bloodshot eyes ?" (Prov. xxiii. 29, 30,) But yet, say what we will, we
shall not bring off those who give themselves up to luxury, unless[1] we
bring into conflict therewith a different affection. And first, let us
address ourselves to the women. Nothing uglier than a woman given to
luxury, nothing uglier than a woman given to drink. The bloom of her
complexion is faded: the calm and mild expression of the eyes is rendered
turbid, as when a cloud intercepts the rays of the sunshine. It is a
vulgar, (aneleu'theron) slave-like, thoroughly low-lived habit. How
disgusting is a woman when from her breath you catch sour whiffs of fetid
wine: a woman belching, giving out a fume (chumo`n) of decomposing meats;
herself weighed down, unable to keep upright; her face flushed with an
unnatural red; yawning incessantly, and everything swimming in a mist
before her eyes! But not such, she that abstains from luxurious living: no
(this abstinence makes her look) a more beautiful, well-bred
(swphroneste'ra)woman. For even to the body, the composure of the soul
imparts a beauty of its own. Do not imagine that the impression of beauty
results only from the bodily features. Give me a handsome girl, but
turbulent (tetaragme'nhn), loquacious, railing, given to drink,
extravagant, (and tell me) if she is not worse-looking than any ugly woman?
But if she were bashful, if she would hold her peace, if she learnt to
blush, if to speak modestly (summe'trws), if to find time for fastings; her
beauty would be twice as great, her freshness would be heightened, her look
more engaging, fraught with modesty and good breeding (swphrosu'nhs kai`
kosmio'thtos). Now then, shall we speak of men? What can be uglier than a
man in drink? He is an object of ridicule to his servants, of ridicule to
his enemies, of pity to his friends; deserving condemnation without end: a
wild beast rather than a human being; for to devour much food is proper to
panther, and lion, and bear. No wonder (that they do so), for those
creatures have not a reasonable soul. And yet even they, if they be gorged
with food more than they need, and beyond the measure appointed them by
nature, get their whole body ruined by it: how much more we? Therefore hath
God contracted our stomach into a small compass; therefore hath He marked
out a small measure of sustenance, that He may instruct us to attend to the
soul.
Let us consider our very make, and we shall see there is in us but one
little part that has this operation--for our mouth and tongue are meant for
singing hymns, our throat for voice--therefore the very necessity of nature
has tied us down, that we may not, even involuntarily, get into much
trouble (pragmatei'an) (in this way). Since, if indeed luxurious living had
not its pains, nor sickness and infirmities, it might be tolerated: but as
the case is, He hath stinted thee by restrictions of nature, that even if
thou wish to exceed, thou mayest not be able to do so. Is not pleasure
thine object, beloved? This thou shalt find from moderation. Is not health?
This too thou shalt so gain. Is not easiness of mind? This too. Is not
freedom? is not vigor and good habit of body, is not sobriety and alertness
of mind? (All these thou shalt find); so entirely are all good things
there, while in the other are the contraries to these, discomfort,
distemper, disease, embarrassment--waste of substance (aneleutheri'a). Then
how comes it, you will ask, that we all run eagerly after this? It comes of
disease. For say, what is it that makes the sick man hanker after the thing
that does him harm? Is not this very hankering a part of his disease? Why
is it that the lame man does not walk upright? This very thing, does it
come of his being lazy, and not choosing to go to the physician? For there
are some things, in which the pleasure they bring with them is temporary,
but lasting the punishment: others just the contrary, in which the
endurance is for a time, the pleasure perpetual. He, therefore, that has so
little solidity and strength of purpose as not to slight present sweets for
future, is soon overcome. Say, how came Esau to be overcome? how came he to
prefer the present pleasure to the future honor? Through want of solidity
and firmness of character. (Gen. xxv. 33.) And this fault itself, say you,
whence comes it? Of our ownselves: and it is plain from this consideration.
When we have the mind, we do rouse ourselves, and become capable of
endurance. Certain it is, if at any time necessity comes upon us, nay,
often only from a spirit of emulation, we get to see clearly what is useful
for us. When therefore thou art about to indulge in luxury, consider how
brief the pleasure, consider the loss--for loss it is indeed to spend so
much money to one's own hurt--the diseases, the infirmities: and despise
luxury. How many shall I enumerate who have suffered evils from indulgence?
Noah was drunken, and was exposed in his nakedness, and see what evils came
of this. (Gen. ix. 20.) Esau through greediness abandoned his birthright,
and was set upon fratricide. The people of Israel "sat down to eat and to
drink, and rose up to play." (Ex. xxxii. 6.) Therefore saith the Scripture,
"When thou hast eaten and drunken, remember the Lord thy God." (Deut. vi.
12.) For they fell over a precipice, in failing into luxury. "The widow,"
he saith, "that liveth in pleasure, is dead while she liveth" (1 Tim. v.
6): and again, "The beloved waxed sleek, grew thick, and kicked" (Deut.
xxxii. 15): and again the Apostle, "Make not provision for the flesh, to
fulfil the lusts thereof." (Rom. xiii. 14.) I am not enacting as a law that
there shall be fasting, for indeed there is no one who would listen; but I
am doing away with daintiness, I am cutting off luxury for the sake of your
own profit: for like a winter torrent, luxury overthrows all: there is
nothing to stop its course: it casts out from a kingdom: what is the gain
of it (ti' to` ple'on)? Would you enjoy a (real) luxury? Give to the poor;
invite Christ, so that even after the table is removed, you may still have
this luxury to enjoy. For now, indeed, you have it not, and no wonder: but
then you will have it. Would you taste a (real) luxury? Nourish your soul,
give to her of that food to which she is used: do not kill her by
starvation.--It is the time for war, the time for contest: and do you sit
enjoying yourself? Do you not see even those who wield sceptres, how they
live frugally while abroad on their campaigns? "We wrestle not against
flesh and blood" (Eph. vi. 12); and are you fattening yourself when about
to wrestle? The adversary stands grinding his teeth, and are you giving a
loose to jollity, and devoting yourself to the table? I know that I speak
these things in vain, yet not (in vain) for all. "He that hath ears to
hear, let him hear." (Luke viii. 8.) Christ is pining through hunger, and
are you frittering yourself away (diaspa(i)^s) with gluttony? Two
inconsistencies (Du'o ametri'ai). For what evil does not luxury cause? It
is contrary to itself: so that I know not. how it gets its name: but just
as that is called glory, which is (really) infamy, and that riches, which
in truth is poverty, so the name of luxury is given to that which in
reality is nauseousness. Do we intend ourselves for the shambles, that we
so fatten ourselves? Why cater for the worm that it may have a sumptuous
larder? Why make more of their humors (ichw^ras)? Why store up in yourself
sources of sweat and rink smelling? Why make yourself useless for
everything? Do you wish your eye to be strong? Get your body well strung?
For in musical strings, that which is coarse and not refined, is not fit to
produce musical tones, but that which has been well scraped, stretches
well, and vibrates with full harmony. Why do you bury the soul alive? why
make the wall about it thicker? Why increase the reek and the cloud, with
fumes like a mist steaming up from all sides? If none other, let the
wrestlers teach you, that the more spare the body, the stronger it is: and
(then) also the soul is more vigorous. In fact, it is like charioteer and
horse. But there you see, just as in the case of men giving themselves to
luxury, and making themselves plump, so the plump horses are unwieldy, and
give the driver much ado. One may think one's self (agaphto`n) well off,
even with a horse obedient to the rein and well-limbed, to be able to carry
off the prize: but when the driver is forced to drag the horse along, and
when the horse falls, though he goad him ever so much, he cannot make him
get up, be he ever so skilful himself, he will be deprived of the victory.
Then let us not endure to see our soul wronged because of the body, but let
us make the soul herself more clear-sighted, let us make her wing light,
her bonds looser: let us feed her with discourse, with frugality, (feeding)
the body only so much that it may be healthy, that it may be vigorous, that
it may rejoice and not be in pain: that having in this sort well ordered
our concerns, we may be enabled to lay hold upon the highest virtue, and to
attain unto the eternal good things by the grace and loving-kindness of our
Lord Jesus Christ, with Whom, to the Father and Holy Ghost together, be
glory, dominion, honor, now and ever, world without end. Amen.
HOMILY XXVIII: ACTS XIII. 4, 5.
"So they, being sent forth by the Holy Ghost, departed unto Seleucia; and
from thence they sailed to Cyprus. And when they were at Salamis, they
preached the word of God in the synagogues of the Jews: and they had also
John to their minister."
AS soon as they were ordained they went forth, and hasted to Cyprus,
that being a place where was no ill-design hatching against them, and where
moreover the Word had been sown already. In Antioch there were (teachers)
enough, and Phoenice too was near to Palestine; but Cyprus not so. However,
you are not to make a question of the why and wherefore, when it is the
Spirit that directs their movements: for they were not only ordained by the
Spirit, but sent forth by Him likewise. "And when they were come to
Salamis, they preached the word of God in the synagogues of the Jews." Do
you mark how they make a point of preaching the word to them first, not to
make them more contentious?[*] The persons mentioned before "spake to none
but to Jews only" (ch. xi. 19), and so here they betook them to the
synagogues. "And when they had gone through the isle unto Paphos, they
found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
which was with the deputy of the country, Sergius Paulus, a prudent man;
who called for Barnabas and Saul, and desired to hear the word of God. But
Elymas the sorcerer (for so is his name by interpretation) withstood them,
seeking to turn away the deputy from the faith." (v. 6-8.) Again a Jew
sorcerer, as was Simon. And observe this man, how, while they preached to
the others, he did not take it much amiss, but only when they approached
the proconsul. And then in respect of the proconsul the wonder is, that
although prepossessed by the man's sorcery, he was nevertheless willing to
hear the Apostles. So it was with the Samaritans: and from the competition
(sugkri'sews) the victory appears, the sorcery being worsted. Everywhere,
vainglory and love of power are a (fruitful) source of evils! "But Saul,
who is also Paul,"--(v. 9) here his name is changed at the same time that
he is ordained, as it was in Peter's case,(t)--"filled with the Holy Ghost,
looked upon him, and said, O full of all guile and all villany, thou child
of the devil:" (v. 10) and observe, this is not abuse, but accusation: for
so ought forward, impudent people to be rebuked "thou enemy of all
righteousness;" here he lays bare what was in the thoughts of the man,
while under pretext of saving he was ruining the proconsul: "wilt thou not
cease," he says, "to pervert the ways of the Lord?" (He says it) both
confidently (axiopi'stws), It is not with us thou art warring, nor art thou
fighting (with us), but "the ways of the Lord" thou art perverting, and
with praise (of these, he adds) "the right" ways. "And now, behold, the
hand of the Lord is upon thee, and thou shalt be blind." (v. 11.) It was
the sign by which he was himself converted, and by this he would fain
convert this man. As also that expression, "for a season," puts it not as
an act of punishing, but as meant for his conversion: had it been for
punishment, he would have made him lastingly blind, but now it is not so,
but "for a season" (and this), that he may gain the proconsul. For, as he
was prepossessed by the sorcery, it was well to teach him a lesson by this
infliction (and the sorcerer also), in the same way as the magicians (in
Egypt) were taught by the boils.[*] (Ex. ix. 11.) "And immediately there
fell on him a mist and a darkness: add he went about seeking some to lead
him by the hand. Then the deputy, when he saw what was done, believed,
being astonished at the doctrine of the Lord." (v. 12.) But observe, how
they do not linger there, as (they might have been tempted to do) now that
the proconsul was a believer, nor are enervated by being courted i and
honored, but immediately keep on with their work, and set out for the
country on the opposite coast. "Now when Paul and his company loosed froth
Paphos, they came to Perga in Pamphylia; and John departing from them
returned to Jerusalem. But when they departed from Perga, they came to
Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat
down." (v. 13, 14.) And here again they entered the synagogues, in the
character of Jews, that they might not be treated as enemies, and be driven
away: and in this way they carried the whole matter successfully. "And
after the reading of the Law and the Prophets, the rulers of the synagogue
sent unto them, saying, Ye men and brethren, if ye have any word of
exhortation for the people, say on." (v. 15.) From this point, we learn the
history of Paul's doings, as in what was said above we have learned not a
little about Peter. But let us review what has been said.
(Recapitulation.) "And when they were come to Salamis," the metropolis
of Cyprus, "they preached the word of God." (v. 5.) They had spent a year
in Antioch: it behooved that they should go hither also (to Cyprus) and not
sit permanently where they were (the converts in Cyprus): needed greater
teachers. See too how they remain no time in Seleucia, knowing that (the
people there) might have reaped much benefit from the neighboring city (of
Antioch): but they hasten on to the more pressing duties. When they came to
the metropolis of the island, they were earnest to disabuse (diorthwsai)
the proconsul. But that it is no flattery that (the writer) says, "he was
with the proconsul, a prudent man" (v. 7), you may learn from the facts;
for he needed not many discourses, and himself wished to hear them. And[1]
he mentions also the names. * * * Observe, how he said nothing to the
sorcerer, until he gave him an occasion: but they only "preached the word
of the Lord." Since (though Elymas) saw the rest attending to them, he
looked only to this one object, that the proconsul might not be won over.
Why did not (Paul) perform some other miracle? Because there was none equal
to this, the taking the enemy captive. And observe, he first impeaches, and
then punishes, him. He shows how justly the man deserved to suffer, by his
saying, "O full of all deceit" (v. 10): (" full of all,") he says: nothing
wanting to the full measure: and he well says, of all "deceit," for the man
was playing the part of a hypocrite.--" Child of the devil," because he was
doing his work: "enemy of all righteousness," since this (which they
preached) was the whole of righteousness (though at the same time): I
suppose in these words he reproves his manner of life. His words were not
prompted by anger, and to show this, the writer premises, "filled with the
Holy Ghost," that is, with His operation. "And now behold the hand of the
Lord is upon thee." (v. 11.) It was not vengeance then, but healing: for it
is as though he said: "It is not I that do it, but the hand of God." Mark
how unassuming! No "light,"[2] as in the case of Paul, "shone round about
him." (ch. ix. 3.) "Thou shalt be blind," he says, "not seeing the sun for
a season," that he may give him opportunity for repentance: for we nowhere
find them wishing to be made conspicuous by the more stern (exercise of
their authority), even though it was against enemies that this was put
forth: in respect of those of their own body (they used severity,), and
with good reason, but in dealing with those without, not so; that (the
obedience of faith) might not seem to be matter of compulsion and fear. It
is a proof of his blindness, his "seeking some to lead him by the hand."
(ch. v. 1. ff.) And[1] the proconsul sees the blindness inflicted, "and
when he saw what was done, he believed:" and both alone believed not merely
this, but, "being astonished at the doctrine of the Lord" (v. 12): he saw
that these things were not mere words, nor trickery. Mark how he loved to
receive instruction from his teachers, though he was in a station of so
high authority. And (Paul) said not to the sorcerer, "Wilt thou not cease
to pervert" the proconsul?[2] What may be the reason of John's going back
from them? For "John," it says, "departing from them returned to Jerusalem"
(v. 13): (he does it) because they are undertaking a still longer journey:
and yet he was their attendant, and as for the danger, they incurred it
(not he).--Again, when they were come to Perga, they hastily passed by the
other cities, for they were in haste to the metropolis, Antioch. And
observe how concise the historian is. " They sat down in the synagogue," he
says, and, "on the sabbath day" (v. 14, 15): that they might prepare the
way beforehand for the Word. And they do not speak first, but when invited:
since as strangers, they called upon them to do so. Had they not waited,
there would have been no discourse. Here for the first time we have Paul
preaching. And observe his prudence: where the word was already sown, he
passes on: but where there was none (to preach), he makes a stay: as he
himself writes: "Yea, so have I strived to preach the Gospel, not where
Christ was named." (Rom. xv. 20.) Great courage this also. Truly, from the
very outset, a wonderful man! crucified, ready for all encounters
(paratetagme'nos), he knew how great grace he had obtained, and he brought
to it zeal equivalent. He was not angry with John: for this was not for him
:[3] but he kept to the work, he quailed not, he was unappalled, when shut
up in the midst of a host. Observe how wisely it is ordered that Paul
should not preach at Jerusalem: the very hearing that he is become a
believer, this of itself is enough for them; for him to preach, they never
would have endured, such was their hatred of him: so he departs far away,
where he was not known. But[4] it is well done, that "they entered the
synagogue on the sabbath day" when all were collected together. "And after
the reading of the Law and the Prophets, the rulers of the synagogue sent
unto them, saying, Ye men and brethren, if ye have any word or exhortation
for the people, say on." (v. 15.) Behold how they do this without grudging,
but no longer after this. If ye did wish this (really), there was more need
to exhort.
He first convicted the sorcerer (and showed), what he was; and that he
was such, the sign showed: "thou shalt be blind, not seeing the sun" this
was a sign of the blindness of his soul: "for a season" (v. 11): he says,
to bring him to repentance. But, oh that love of rule! oh, that lust of
vainglory! how it does overturn and ruin everything; makes people stand up
against their own, against each other's salvation; renders them blind
indeed, and dark, insomuch that they have even to seek for some to lead
them by the hand! Oh that they did even this, oh that they did seek were it
but some to lead them by the hand! But no, they no longer endure this, they
take the whole matter into their own hands. (This vice) will let no man
see: like a mist and thick darkness it spreads itself over them, not
letting any see through it. What pleas shall we have to offer, we who for
one evil affection, overcome another evil affection (supra p. 176), but not
for the fear of God! For example, many who are both lewd and covetous, have
for their niggardliness put a bridle upon their lust, while other such, on
the contrary, have for pleasure's sake, despised riches. Again, those who
are both the one and the other, have by the lust of vainglory overcome
both, lavishing their money unsparingly, and practising temperance to no
(good) purpose; others again, who are exceedingly vainglorious, have
despised that evil affection, submitting to many vile disgraces for the
sake of their amours, or for the sake of their money: others again, that
they may satiate their anger, have chosen to suffer losses. without end,
and care for none of them, provided only they may work their own will. And
yet, what passion can do with us, the fear of God is impotent to effect!
Why speak I of passion? What shame before men can do with us, the fear of
God has not the strength to effect! Many are the things we do right and
wrong, from a feeling of shame before men; but God we fear not. How many
have been shamed by regard to the opinions of men into flinging away money!
How many have mistakenly made it a point of honor to give themselves up to
the service of their friends (only), to their hurt! How many from respect
for their friendships have been shamed into numberless wrong acts! Since
then both passion and regard for the opinion of men are able to put us upon
doing wrong things and right, it is idle to say, "we cannot:" we can, if we
have the mind: and we ought to have the mind. Why canst not thou overcome
the love of glory, when others do overcome it, having the same soul as
thou, and the same body; bearing the same form, and living the same life?
Think of God, think of the glory that is from above: weigh against that the
things present, and thou wilt quickly recoil from this worldly glory. If at
all events thou covet glory, covet that which is glory, indeed. What kind
of glory is it, when it begets infamy? What kind of glory, when it compels
one to desire the honor of those who are inferior, and stands in need of
that? Real honor is the gaining the esteem of those who are greater than
one's self. If at all events thou art enamoured of glory, be thou rather
enamoured of that which comes from God. If enamoured of that glory thou
despisest this world's glory, thou shall see how ignoble this is: but so
long as thou seest not that glory, neither wilt thou be able to see this,
how foul it is, how ridiculous. For as those who are under the spell of
some wicked, hideously ugly woman, so long as they are in love with her,
cannot see her ill-favoredness, because their passion spreads a darkness
over their judgment: so is it here also: so long as we are possessed with
the passion, we cannot perceive what a thing it is. How then might we be
rid of it? Think of those who (for the sake of glory) have spent countless
sums, and now are none the better for it:[1] think of the dead, what glory
they got, and (now) this glory is nowhere abiding, but all perished and
come to naught: bethink thee how it is only a name, and has nothing real in
it. For say, what is glory? give me some definition. "The being admired by
all," you will say. With justice, or also not with justice? For if it be
not with justice, this is not admiration, but crimination (kathgori'a), and
flattery, and misrepresentation (diabolh'). But if you say, With justice,
why that is impossible: for in the populace there are no right judgments;
those that minister to their lusts, those are the persons they admire. And
if you would (see the proof of this), mark those who give away their
substance to the harlots, to the charioteers, to the dancers. But you will
say, we do not mean these, but those who are just and upright, and able to
do great and noble good acts. Would that they wished it, and they soon
would do good: but as things are, they do nothing of the kind. Who, I ask
you, now praises the just and upright man? Nay, it is just the contrary.
Could anything be more preposterous than for a just man, when doing any
such good act, to seek glory of the many--as if an artist of consummate
skill, employed upon an Emperor's portrait, should wish to have the praises
of the ignorant! Moreover, a man who looks for honor from men, will soon
enough desist from the acts which virtue enjoins. If he will needs be
gaping for their praises, he will do just what they wish, not what himself
wishes. What then would I advise you? You must look only to God, to the
praise that is from Him, perform all things which are pleasing to Him, and
go after the good things (that are with Him), not be gaping for anything
that is of man: for this mars both fasting and prayer and alms-giving, and
makes all our good deeds void. Which that it be not our case, let us flee
this passion. To one thing alone let us look, to the praise which is from
God, to the being accepted of Him, to the commendation from our common
Master; that, having passed through our present life virtuously, we may
obtain the promised blessings together with them that love Him, through the
grace and mercy of our Lord Jesus Christ, with whom to the Father, together
with the Holy Ghost, be glory, might, honor, now and ever, world without
end. Amen.
HOMILY XXIX: ACTS XIlI. 16, 17.
"Then Paul stood up, and beckoning with his hand said, Men of Israel, and
ye that fear God, give audience. The God of this people of Israel chose our
fathers, and exalted the people when they dwelt as strangers in the land of
Egypt, and with an high arm brought He them out of it."
BEHOLD Barnabas giving place to Paul--how should it be otherwise?--to
him whom he brought from Tarsus; just as we find John on all occasions
giving way to Peter: and yet Barnabas was more looked up to than Paul:
true, but they had an eye only to the common advantage. "Then Paul stood
up," it says;--this[1] was a custom of the Jews--" and beckoned with his
hand." And see how he prepares the way beforehand for his discourse: having
first praised them, and showed his great regard for them in the words, "ye
that fear God," he so begins his discourse. And he says not, Ye proselytes,
since it was a term of disadvantage.[2] "The God of this people chose our
fathers: and the people"--See, he calls God Himself their God peculiarly,
Who is the common God of men; and shows how great from the first were His
benefits, just as Stephen does. This they do to teach them, that now also
God has acted after the same custom, in sending His own Son; (Luke xx. 13):
as (Christ) Himself (does) in the parable of the vineyard--"And the
people," he says, "He exalted when it sojourned in the land of Egypt "--and
yet the contrary was the case:[3] true, but they increased in numbers;
moreover, the miracles were wrought on their account: "and with an high arm
brought He them out of it." Of these things (the wonders) which were done
in Egypt, the prophets are continually making mention. And observe, how he
passes over the times of their calamities, and nowhere brings forward their
faults, but only God's kindness, leaving those for themselves to think
over. "And about the time of forty years suffered He their manners in the
wilderness." (v. 18.) Then the settlement. "And when he had destroyed seven
nations in the land of Canaan, He divided their land to them by lot." (v.
19.) And the time was long; four hundred and fifty years. "And after that
He gave unto them judges about the space of four hundred and fifty years,
until Samuel the prophet."* (v. 20.) Here he shows that God varied His
dispensations towards them (at divers times). "And afterward they desired a
king:" and (still) not a word of their ingratitude, but throughout he
speaks of the kindness of God. "And God gave unto them Saul the son of Cis,
a man of the tribe of Benjamin, by the space of forty years." (v. 21.) "And
when he had removed him, He raised up unto them David to be their king: to
whom also He gave testimony, and said, I have found David the son of Jesse,
a man after Mine own heart, which shall fulfil all My will. Of this man's
seed hath God according to His promise raised unto Israel a Saviour,
Jesus." (v. 22, 23.) This was no small thing that Christ should be from
David. Then John bears witness to this: "When John had first preached
before His coming the baptism of repentance to all the people of Israel.
And as John fulfilled his course, he said, Whom think ye that I am? I am
not He. But, behold, there cometh one after me, whose shoes of His feet I
am not worthy to loose." (v. 24, 25.) And John too not merely bears witness
(to the fact), but (does it in such sort that) when men were bringing the
glory to him, he declines it: for it is one thing (not to affect) an honor
which nobody thinks of offering; and another, to reject it when all men are
ready to give it, and not only to reject it, but to do so with such
humility. "Men and brethren, children of the stock of Abraham, and
whosoever among you feareth God, to you is the word of this salvation sent.
For they that dwell at Jerusalem, and their rulers, because they knew Him
not, nor yet the voices of the prophets which are read every sabbath day,
they have fulfilled them in condemning Him. And though they found no cause
of death in Him, yet desired they Pilate that He should be slain." (v. 26-
28.) On all occasions we find them making a great point of showing this,
that the blessing is peculiarly theirs, that they may not flee (from
Christ), as thinking they had nothing to do with Him, because they had
crucified Him. "Because they knew Him not," he says: so that the sin was
one of ignorance. See how he gently makes an apology even on behalf of
those (crucifiers). And not only this: but he adds also, that thus it must
needs be. And[1] how so? "By condemning Him, they fulfilled the voices of
the prophets." Then again from the Scriptures. "And when they had fulfilled
all that was written of Him, they took Him down from the tree, and laid Him
in a sepulchre. But God raised Him from the dead. And He was seen many days
of them which came up with Him from Galilee to Jerusalem, who are His
witnesses unto the people--"(v. 29-31) that He rose again. "And we declare
unto you glad tidings, how that the promise which was made unto the
fathers, God hath fulfilled the same unto us their children, in that He
hath raised up Jesus again; as it is also written in the second Psalm, Thou
art My Son, this day have I begotten Thee. And as concerning that He raised
Him up from the dead, now no more to return to corruption, He said on this
wise, I will give you the sure mercies of David. Wherefore he saith also in
another Psalm, Thou shall not suffer Thine Holy One to see corruption. For
David, after he had served his own generation by the will of God, fell on
sleep, and was laid unto his fathers, and saw corruption: but He, Whom God
raised again, saw no corruption. Be it known unto you therefore, men and
brethren, that through this Man is preached unto you the forgiveness of
sins: and by Him all that believe are justified from all things, from which
ye could not be justified by the law of Moses." (v. 32-39.) Observe[2] how
Paul here is more vehement in his discourse: we nowhere find Peter saying
this. Then too he adds the terrifying words: "Beware therefore, lest that
come upon you, which is spoken of in the prophets; Behold, ye despisers,
and wonder, and perish: for I work a work in your days, a work which ye
shall in no wise believe, though a man declare it unto you." (v. 40, 41.)
(a) Observe[3] how he twines (the thread of) his discourse
(alternately) from things present, from the prophets. Thus, "from[4] (this
man's) seed according to the promise "--(v. 23): (c) the name of David was
dear to them; well then, is it not (a thing to be desired) that a son of
his, he says, should be their king?--(b) then he adduces John: then again
the prophets, where he says, "By condemning they fulfilled," and gain, "All
that was written:" then the Apostles as witnesses of the Resurrection: then
David bearing witness. For neither the Old Testament proofs seemed so
cogent when taken by themselves as they are in this way, nor yet the latter
testimonies apart from the former: wherefore he makes them mutually confirm
each other. "Men and brethren," etc. (v. 26.) For since they were possessed
by fear, as having slain Him, and conscience made them aliens (the
Apostles), discourse not with them as unto Christicides, neither as putting
into their hands a good which was not theirs, but one peculiarly their own.
(d) "For they that dwell at Jerusalem, and their rulers:" as much as to
say, not ye, but they:[*] and again, apologizing even for those, "Because
they knew Him not, and the voices of the Prophets which are read every
sabbath day, in condemning Him, they fulfilled them." A great charge it is
against them that they continually hearing heeded not. But no marvel: for
what was said above concerning Egypt and the wilderness, was enough to show
their ingratitude. And observe how this Apostle also, as one moved by the
Spirit Himself,[1] continually preaches the Passion, the Burial. (g)
"Having taken Him down from the tree." Observe, what a great point they
make of this. He speaks of the manner of His death. Moreover they bring
Pilate (conspicuously) forward, that (the fact of) the Passion may be
proved by the mention of the tribunal (by which he was condemned), but at
the same time, for the greater impeachment of those (His crucifiers),
seeing they delivered Him up to an alien. And he does not say, They made a
complaint (against Him), (ene'tukon, al. antugcha'nei) but, "They desired,
though having found no cause of death" (in Him), "that He should be slain.
(e) Who appeared," he says, "for many days to them that came up with Him
from Galilee to Jerusalem." (Rom. xi. 2.) Instead of[2] ** he says, "Who
are His witnesses unto the people," to wit, "The men which came up with Him
from Galilee to Jerusalem." Then he produces David and Esaias bearing
witness. "The faithful (mercies)," the abiding (mercies), those which never
perish. (h) Paul loved them exceedingly. And observe, he does not enlarge
on the ingratitude of the fathers, but puts before them what they must
fear. For Stephen indeed with good reason does this, seeing he was about to
be put to death, not teaching them; and showing them, that the Law is even
now on the point of being abolished: (ch. vii.) but not so Paul; he does
but threaten and put them in fear. (f) And he does not dwell long on
these,[8] as taking it for granted that the word is of course believed; nor
enlarge upon the greatness of their punishment, and assail that which they
affectionately love, by showing the Law about to be cast out: but dwells
upon that which is for their good (telling them), that great shall be the
blessings for them being obedient, and great the evils being disobedient.
But let us look over again what has been said. "Ye men of Israel," etc.
(v. 16-21.) The Promise then, he says, the fathers received; ye, the
reality. (j) And observe, he nowhere mentions right deeds of theirs, but
(only) benefits on God's part: "He chose: Exalted: Suffered their manners:"
these are no matters of praise to them: "They asked, He gave." But David he
does praise (and him) only, because from him the Christ was to come. "I
have found David, the son of Jesse, a man after Mine own heart, which shall
fulfil all My will." (v. 22.) (i) Observe also; it is with praise (that he
says of him), "David after that he had served the will of God:" just as
Peter--seeing it was then the beginning of the Gospel--making mention of
him, said, "Let it be permitted me to speak freely of the patriarch David."
(ch. ii. 29.) Also, he does not say, Died, but, "was added to his fathers.
(k) Of this man's seed," etc. "When John," he says, "had first preached
before His entry"--by entry he means the Incarnation--" the baptism of
repentance to all the people of Israel." (v. 23-25.) Thus also John,
writing his Gospel, continually has recourse to him: for his name was much
thought of in all parts of the world. And observe, he does not say it "Of
this man's seed," etc. from himself, but brings John's testimony.
"Men and brethren, children of the stock of Abraham"--he also calls
them after their father--" unto you was the word of this salvation sent."
(v. 26.) Here the expression, "Unto you," does not mean, Unto (you) Jews.
but it gives them a right to sever themselves from those who dared that
murder. And what he adds, shows this plainly. "For," he says, "they that
dwell at Jerusalem, because they know Him not." (v. 27.) And how, you will
say, could they be ignorant, with John to tell them? What marvel, seeing
they were so, with the prophets continually crying aloud to them? Then
follows another charge: "And having found no cause of death in Him:" in
which ignorance had nothing to do. For let us put the case, that they did
not hold Him to be the Christ: why did they also kill Him? And "they
desired of Pilate, he says, that He should be slain." (v. 28.) "And when
they had fulfilled all that was written of Him." (v. 29.) Observe what a
point he makes of showing that the (whole) thing was a (Divine)
Dispensation. See,[1] by saying what did they persuade men? (By telling
them) that He was crucified? Why, what could be less persuasive than this?
That He was buried--by them to whom it was promised that He should be
salvation? that He who was buried forgives sins, yea, more than the Law
(has power to do)? And (observe), he does not say, From which ye would not
but, "from which ye could not be justified by the Law of Moses." (v. 39.)
"Every one," he says: be who he may. For those (ordinances) are of no use,
unless there be some benefit (accruing therefrom.) This is why he brings in
forgiveness later: and shows it to be greater, when, the thing being
(otherwise) impossible, yet this is effected. "Who are His witnesses," he
says, "unto the people"--the people that slew Him. Who would never have
been so, were they not strengthened by a Divine Power: for they would never
have borne such witness to blood-thirsty men, to the very persons that
killed Him. But, "He hath raised up Jesus again: This day," he says, "I
have begotten thee."* (v. 33.) Aye, upon this the rest follows of course.
Why did he not allege some text by which they would be persuaded that
forgiveness of sins is by Him? Because the great point with them was to
show, in the first place, that He was risen: this being acknowledged, the
other was unquestionable. "Through this man," nay more, by Him, "is
remission of sins." (v. 38.) And besides, he wished to bring them to a
longing desire of this great thing. Well then, His death was not
dereliction, but fulfilling of Prophecy.--For the rest, he puts them in
mind of historical facts, wherein they through ignorance suffered evils
without number. And this he hints in the conclusion, saying, "Look, ye
despisers, and behold." And observe how, this being harsh, he cuts it
short. Let not that, he says, come upon you, which was spoken for the
others, that "I work a work which ye shall in no wise believe, though one
declare it unto you." (v. 41.) Marvel not that it seems incredible: this
very thing was foretold from the first--(that it would not be believed).
"Behold, ye despisers," as regards those who disbelieve in the
Resurrection.
This too might with reason be said to us:[2] "Behold ye despisers."
For the Church indeed is in very evil case, although ye think her affairs
to be in peace. For the mischief of it is, that while we labor under so
many evils, we do not even know that we have any. "What sayest thou? We are
in possession of our Churches, our Church property, and all the rest, the
services are held, the congregation comes to Church every day."[8] True,
but one is not to judge of the state of a Church from these things. From
what then? Whether there be piety, whether we return home with profit each
day, whether reaping some fruit, be it much or little, whether we do it not
merely of routine and for the formal acquittance of a duty
(aphosiou'menoi). Who has become a better man by attending (daily) service
for a whole month? That is the point: otherwise the very thing which seems
to bespeak a flourishing condition (of the Church,) does in fact bespeak an
ill condition, when all this is done, and nothing comes of it. Would to God
(that were all), that nothing comes of it: but indeed, as things are, it
turns out even for the worse. What fruit do ye get from your services?
Surely if you were getting any profit by them, ye ought to have been long
leading the life of true wisdom (th^s philosophi'as), with so many Prophets
twice in every week discoursing to you, so many Apostles, and Evangelists,
all setting forth the doctrines of salvation, and placing before you with
much exactness that which can form the character aright. The soldier by
going to his drill, becomes more perfect in his tactics: the wrestler by
frequenting the gymnastic ground becomes more skilful in wrestling: the
physician by attending on his teacher becomes more accurate, and knows
more, and learns more: and thou--what hast thou gained? I speak not to
those who have been members of the Church only a year, but to those who
from their earliest age have been attending the services. Think you. that
to be religious is to be constant in Church-going (paraba'llein th(i)^
suna'xei)? This is nothing, unless we reap some fruit for ourselves: if
(from the gathering together in Church) we do not gather (suna'gwmen)
something for ourselves, it were better to remain at home. For our
forefathers built the Churches for us, not just to bring us together from
our private houses and show us one to another: since this could have been
done also in a market-place, and in baths, and in a public procession :--
but to bring together learners and teachers, and make the one better by
means of the other. With us it has all become mere customary routine, and
formal discharge of a duty: a thing we are used to; that is all. Easter
comes, and then great the stir, great the hubbub, and crowding of--I had
rather not call them human beings, for their behavior is not commonly
human. Easter goes, the tumult abates, but then the quiet which succeeds is
again fruitless of good. "Vigils, and holy hymn-singing."--And what is got
by these? Nay, it is all the worse. Many do so merely out of vanity. Think
how sick at heart it must make me, to see it all like (so much water)
poured into a cask with holes in it! But ye will assuredly say to me, We
know the Scriptures. And what of that? If ye exemplify the Scriptures by
your works, that is the gain, that the profit. The Church is a dyer's vat:
if time after time perpetually ye go hence without receiving any dye, what
is the use of coming here continually? Why, the mischief is all the
greater. Who (of you) has added ought to the customary practices he
received from his fathers? For example: such an one has a custom of
observing the memorial of his mother, or his wife, or his child: this he
does whether he be told or whether he be not told by us, drawn to it by
force of habit and conscience. Does this displease thee, you ask? God
forbid: on the contrary, I am glad of it with all my heart: only, I would
wish that he had gained some fruit also from our discoursing, and that the
effect which habit has, were also the effect as regards us[1] (your
teachers)--the superinducing of another habit. Else why do I weary myself
in vain, and talk uselessly, if ye are to remain in the same state, if the
Church services work no good in you? Nay, you will say, we pray. And what
of that? "Not every one that saith unto Me, Lord, Lord, shall enter into
the Kingdom of heaven; but he that doeth the will of My Father which is in
heaven." (Matt. vii. 21.) Many a time have I determined to hold my peace,
seeing no benefit accruing to you from my words; or perhaps there does
accrue some, but I, through insatiableness and strong desire, am affected
in the same way as those that are mad after riches. For just as they,
however much they may get, think they have nothing; so I, because I
ardently desire your salvation, until I see you to have made good progress,
think nothing done, because of my exceeding eager desire that you should
arrive at the very summit. I would that this were the case, and that my
eagerness were in fault, not your sloth: but I fear I conjecture but too
rightly. For ye must needs be persuaded, that if any benefit had arisen in
all this length of time, we ought ere now to have done speaking. In such
case, there were no need to you of words, since both in those already
spoken there had been enough said for you,[2] and you would be yourselves
able to correct others. But the fact, that there is still a necessity of
our discoursing to you, only shows, that matters with you are not m a state
of high perfection. Then what would we have to be brought about? for one
must not merely find fault. I beseech and entreat you not to think it
enough to have invaded[8] the Church, but that ye also withdraw hence,
having taken somewhat, some medicine, for the curing of your own maladies:
and, if not from us, at any rate from the Scriptures, ye have the remedies
suitable for each. For instance, is any passionate? Let him attend to the
Scripture-readings, and he will of a surety find such either in history or
exhortation. In exhortation, when it is said, "The sway of his fury is his
destruction" (Ecclus. i. 22); and, "A passionate man is not seemly" (Prov.
xi. 25); and such like: and again, "A man full of words shall not prosper"
(Ps. cxl. 11); and Christ again, "He that is angry with his brother without
a cause (Matt. v. 22); and again the Prophet, "Be ye angry, and sin not"
(Ps. iv. 4); and, "Cursed be their anger, for it was fierce." (Gen. xlix.
7.) And in histories, as when thou hearest of Pharaoh filled with much
wrath, and the Assyrian. Again, is any one taken captive by love of money?
let him hear, that "There is not a more wicked thing than a covetous man:
for this man setteth even his own soul for sale (Ecclus. ix. 9); and how
Christ saith, "Ye cannot serve God and mammon" (Matt. vi. 24); and the
Apostle, that "the love of money is a root of all evils" (1 Tim. vi. 10);
and the Prophet, "If riches flow in, set not your heart upon them" (Ps.
lxii. 10); and many other like sayings. And from the histories thou hearest
of Gehazi, Judas, the chief scribes, and that "gifts blind the eyes of the
wise." (Exod. xxiii. 8 and Deut. xvi. 19.) Is another proud? Let him hear
that "God resisteth the proud" (James iv. 6); and, "Pride is the beginning
of sin" (Ecclus. x. 14) and, "Every one that hath a high heart, is impure
before the Lord." (Prov. xvi. 5.) And in the histories, the devil, and all
the rest. In a word, since it is impossible to recount all, let each choose
out from the Divine Scriptures the remedies for his own hurts. So wash out,
if not the whole at once, a part at any rate, part today, and part to-
morrow, and then the whole. And with regard to repentance too, and
confession, and almsgiving, and justice also, and temperance, and all other
things, thou wilt find many examples. "For all these things," says the
Apostle, "were written for our admonition." (1 Cor. x. 11.) If then
Scripture in all its discoursing is for our admonition, let us attend to it
as we ought. Why do we deceive ourselves in vain? I fear it may be said of
us also, that "our days have fallen short in vanity, and our years with
haste." (Ps. lxxvii. 33.) Who from hearing us has given up the theatres?
Who has given up his covetousness? Who has become more ready for
almsgiving? I would wish to know this, not for the sake of vainglory, but
that I may be inspirited to more zeal, seeing the fruit of my labors to be
clearly evident. But as things now are, how shall I put my hand to the
work, when I see that for all the rain of doctrine pouring down upon you
shower after shower, still our crops remain at the same measure, and the
plants have waxed none the higher? Anon the time of threshing is at hand
(and) He with the fan. I fear me, test it be all stubble: I fear, lest we
be all cast into the furnace. The summer is past, the winter is come: we
sit, both young and old, taken captive by our own evil passions. Tell not
me, I do not commit fornication: for what art thou the better, if though
thou be no fornicator thou art covetous? It matters not to the sparrow
caught in the snare that he is not held tight in every part, but only by
the foot: he is a lost bird for all that; in the snare he is, and it
profits him not that he has his wings free, so long as his foot is held
tight. Just so, thou art caught, not by fornication, but by love of money:
but caught thou art nevertheless; and the point is, not how thou art
caught, but that thou art caught. Let not the young man say, I am no money-
lover: well, but perchance thou art a fornicator: and then again what art
thou the better? For the fact is, it is not possible for all the passions
to set upon us at one and the same time of life: they are divided and
marked off, and that, through the mercy of God, that they may not by
assailing us all at once become insuperable, and so our wrestling with them
be made more difficult. What wretched inertness it shows, not to be able to
conquer our passions even when taken one by one, but to be defeated at each
several period of our life, and to take credit to ourselves for those which
(let us alone) not in consequence of our own hearty endeavors, but merely
because, by reason of the time of life, they are dormant? Look at the
chariot-drivers, do you not see how exceedingly careful and strict they are
with themselves in their training-practice, their labors, their diet, and
all the rest, that they may not be thrown down from their chariots, and
dragged along (by the reins)?--See what a thing art is. Often even a strong
man cannot master a single horse: but a mere boy who has learnt the art
shall often take the pair in hand, and with ease lead them and drive them
where he will. Nay, in India it is said that a huge monster of an elephant
shall yield to a stripling of fifteen, who manages him with the utmost
ease. To what purpose have I said all this? To show that, if by dint of
study and practice we can throttle into submission (a'gchomen) even
elephants and wild horses, much more the passions within us. Whence is it
that throughout life we continually fail (in every encounter)? We have
never practised this art: never m a time of leisure when there is no
contest, talked over with ourselves what shall be useful for us. We are
never to be seen in our place on the chariot, until the time for the
contest is actually come. Hence the ridiculous figure we make there. Have I
not often said, Let us practise ourselves upon those of our own family
before the time of trial? With our servants (pai^das) at home we are often
exasperated, let us there quell our anger, that in our intercourse with our
friends we may come to have it easily under control. And so, in the case of
all the other passions, if we practised ourselves beforehand, we should not
make a ridiculous figure in the contests themselves. But now we have our
implements and our exercises and our trainings for other things, for arts
and feats of the palaestra, but for virtue nothing of the sort. The
husbandman would not venture to meddle with a vine, unless he had first
been practised in the culture of it: nor the pilot to sit by the helm,
unless he had first practised himself well at it: but we, in all respects
unpractised, wish for the first prizes! It were good to be silent, good to
have no communication with any man in act or word, until we were able to
charm (katepa(i)dein) the wild beast that is within us. The wild beast, I
say: for indeed is it not worse than the attack of any wild beast, when
wrath and lust make war upon us? Beware of invading the market-place (Mh`
emba'lh(i)s eis agora'n) with these beasts, until thou have got the muzzle
well upon their mouths, until thou have tamed and made them tractable.
Those who lead about their tame lions in the market-place, do you not see
what a gain they make of it, what admiration they get, because in the
irrational beast they have succeeded in producing such tameness--but,
should the lion suddenly take a savage fit, how he scares all the people
out of the market-place, and then both the man that leads him about is
himself in danger, and if there be loss of life to others, it is his doing?
Well then do thou also first tame thy lion, and so lead him about, not for
the purpose of receiving money, but that thou mayest acquire a gain, to
which there is none equal. For there is nothing equal to gentleness, which
both to those that possess it, and to those who are its objects, is
exceeding useful. This then let us follow after, that having kept in the
way of virtue, and with all diligence finished our course therein, we may
be enabled to attain unto the good things eternal, through the grace and
mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost
together be glory, might, honor, now and ever, world without end. Amen.
HOMILY XXX: ACTS XIII. 42.
"And as they were going out (text rec. 'from the syn. of the Jews,') they
besought (the Gentiles) that these words might be spoken unto them on the
following sabbath."
Do you mark Paul's wisdom? He not only gained admiration at the time,
but put into them a longing desire for a second hearing, while in what he
said he dropped some seeds (eipw'n tina spe'rmata) as it were, and forbore
to solve (the questions raised), or to follow out the subject to its
conclusion, his plan being to interest them and engage their good-will to
himself,[1] and not make (people) listless and indifferent by casting all
at once into the minds of those (who first heard him). He told them the
fact, that "through this Man is remission of sins announced unto you," but
the how, he did not declare. "And when the congregation was broken up, many
of the Jews and worshipping proselytes followed Paul and Barnabas"--after
this point he puts Paul first[2]--"who, speaking unto them, persuaded them
to continue in the grace of God." (v. 43.) Do you observe the eagerness,
how great it is? They "followed" them, it says. Why did they not baptize
them immediately? It was not the proper time: there was need to persuade
them in order to their steadfast abiding therein. "And the next sabbath day
came almost the whole city together to hear the word of God." (v. 44.) "But
when the Jews saw the multitudes, they were filled with envy, and
contradicted the things spoken by Paul, contradicting and blaspheming." (v.
45.) See malice wounded in wounding others: this made the Apostles more
conspicuous--the contradiction which those offered. In the first instance
then they of their own accord besought them to speak (and now they opposed
them): "contradicting," it says, "and blaspheming." O recklessness! "Then
Paul and Barnabas waxed bold, and said, It was necessary that the word of
God should first have been spoken to you: but seeing ye put it from you,
and judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles." (v. 46.) Do you mark how by their contentious behavior they the
more extended the preaching, and (how the Apostles here) gave themselves
the more to the Gentiles, having (by this very thing) pleaded their
justification, and made themselves clear of all blame with their own people
(at Jerusalem)? (c) Sec[1] how by their "envy" they bring about great
things, other (than they looked for): they brought it about that the
Apostles spake out boldly, and came to the Gentiles! For this is why he
says, "And speaking out boldly, Paul and Barnabas said." They were to go
out to the Gentiles: but observe the boldness coming with measure:[2] for
if Peter pleaded in his justification, much more these needed a plea, none
having called them there. (ch. xi. 4.) But by saying "To you first," he
showed that to those also it was their duty (to preach), and in saying
"Necessary," he showed that it was necessary to be preached to them also.
"But since ye turn away from it"--he does not say, "Woe unto you," and "Ye
are punished," but "We turn unto the Gentiles." With great gentleness is
the boldness fraught! (a) Also he does not say, "Ye are unworthy," but
"Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so
hath the Lord commanded us, saying, I have sent thee to be a light of the
Gentiles, that thou shouldest be for salvation unto the ends of the earth."
(v. 47.) For that the Gentiles might not be hurt at hearing this, as 8 if
the case were so that, had the Jews been in earnest, they themselves would
not have obtained the blessings, therefore he brings in the prophecy,
saying, "A light of the Gentiles," and, "for salvation unto the ends of the
earth. And hearing" (this) "the Gentiles" (v. 48)--this, while it was more
cheering to them, seeing the case was this, that whereas those were of
right to hear first, they themselves enjoy the blessing, was at the same
time more stinging to those--"and the Gentiles," it says, "hearing" (this)
"were glad, and glorified the word of the Lord: and believed, as many as
were ordained unto eternal life": i.e., set apart for God.[*] Observe how
he shows the speediness of the benefit: "And the word of the Lord was borne
through all the region," (v. 49) diephe'reto,[4]instead of diekomi'zeto,
"was carried or conveyed through (it)." (d) "But the Jews stirred up the
devout and honorable women, and the chief men of the city, and raised
persecution against Paul and Barnabas, and expelled them out of their
coasts." (v. 50.) "The devout women," (b)[5] instead of the proselyte-
women. They did not stop at "envy," but added deeds also. (e) Do you see
what they effected by their opposing the preaching? to what dishonor they
brought these ("honorable women")? "But they shook off the dust of their
feet against them, and came unto Iconium." (v. 51.) Here now they used that
terrible sign. which Christ enjoined, "If any receive you not, shake off
the dust from your feet" (Matt. x. 14; Mark vi. 11); but these did it upon
no light ground, but because they were driven away by them. This was no
hurt to the disciples; on the contrary, they the more continued in the
word: "And the disciples were filled with joy, and with the Holy Ghost" (v.
32) for the suffering of the teacher does not check his boldness, but makes
the disciple more courageous.
"And it came to pass in Iconium, that they went both together into the
synagogue of the Jews." (ch. xiv. 1.) Again they entered into the
synagogues. See how far they were from becoming more timid! Having said,
"We turn unto the Gentiles," nevertheless[1] (by going into the synagogues)
they superabundantly fortify their own justification (with their Jewish
brethren). "So that," it says, "a great multitude both of Jews and Greeks
believed." For it is likely they discoursed as to Greeks also. "But the
unbelieving Jews stirred up the Gentiles, and made their minds evil
affected against the brethren." (v. 2.) Together (with themselves) now they
took to stirring up the Gentiles too, as not being themselves sufficient.
Then why did the Apostles not go forth thence? Why, they were not driven
away, only attacked. "Long time therefore abode they speaking boldly in the
Lord, which gave testimony unto the word of His grace, and granted signs
and wonders to be done by their hands." (v. 3.) This caused their boldness;
or rather, of their boldness indeed their own hearty good-will was the
cause--therefore it is that for a long while they work no signs--while the
conversion of the hearers was (the effect)of the signs," though their
boldness also contributed somewhat. "But the multitude of the city was
divided: and part held with the Jews, and part with the Apostles." (v. 4.)
No small matter this dividing. And this was what the Lord said, "I am not
come to bring peace, but a sword." (Matt. x. 34.) "And when there was an
assault made both of the Gentiles, and also of the Jews with their rulers,
to use them despitefully, and to stone them, they were ware of it, and fled
unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth
round about: and there they preached the Gospel." (v. 5-7.) Again, as if
they purposely wished to extend the preaching after it was increased, they
once more sent them out. See on all occasions the persecutions working
great good, and defeating the persecutors, and making the persecuted
illustrious. For having come to Lystra, he works a great miracle, by
raising the lame man.[3] "And there sat a certain man at Lystra, impotent
in his feet, being a cripple from his mother's womb, who never had walked:
the same heard Paul speak: who steadfastly beholding him, and perceiving
that he had faith to be healed, said with a loud voice"--why with a loud
voice? that the multitude should believe--"Stand upright on thy feet." (v.
8, 9.) But observe, he gave heed, it says, to the things spoken by Paul.[4]
Do you mark the elevation of the man's mind (philosophi'an)? He was nothing
defeated (parebla'bh) by his lameness for earnestness of hearing. "Who
fixing his eyes upon him, and perceiving," it says, "that he had faith to
be made whole." He was already predisposed in purpose of mind.[5] And yet
in the case of the others, it was the reverse: for first receiving healing
in their bodies, they were then taken in hand for cure of their souls, but
this man not so. It seems to me, that Paul saw into his soul. "And he
leaped," it says, "and walked." (v. 10.) It was a proof of his perfect
cure, the leaping. "And when the people saw what Paul had done, they lifted
up their voices, saying in the speech of Lycaonia, The gods are come down
to us in the likeness of men. And they called Barnabas, Jupiter; and Paul,
Mercurius, because he was the chief speaker. Then the priest of Jupiter,
which was before their city, brought oxen and garlands unto the gates, and
would have done sacrifice with the people. (v. 11-13.) But this purpose was
not yet manifest, for they spake in their own tongue, saying, "The gods in
the likeness of men are come down to us:" therefore the Apostle said
nothing to them as yet. But when they saw the garlands, then they went out,
and rent their garments, "Which when the Apostles, Barnabas and Paul, heard
of, they rent their clothes, and ran in among the people, crying out, and
saying, Sirs, why do ye these things? We also are men of like passions with
you." (v. 14, 15.) See how on all occasions they are clean from the lust of
glory, not only not coveting, but even repudiating it when offered: just as
Peter also said, "Why gaze ye on us, as though by our own power or holiness
we had made him to walk" (ch. iii. 12)? so these also say the same. And
Joseph also said of he dreams, "Is not their interpretation of God?" (Gen.
lx. 8.) And Daniel in like manner, "And to me also, not through the wisdom
that is in me was it revealed." (Dan. ii. 30.) And Paul everywhere says
this, as when he says, "And for these things who is sufficient? Not that we
are sufficient of ourselves to think (aught) as of ourselves, but our
sufficiency is of God." (2 Cor. ii. 16; iii. 5.) But let us look over again
what has been said.
(Recapitulation.) "And when they were gone out," etc. (v. 42). Not
merely were the multitudes drawn to them, but how? they besought to have
the same words spoken to them again, and by their actions they showed their
earnestness. "Now when the congregation," etc. (v. 43.) See the Apostles on
all occasions exhorting, not merely accepting men, nor courting them, but,
"speaking unto them," it says, "they persuaded them to continue in the
grace of God. But when the Jews," etc. (v. 45.) Why did they not contradict
before this? Do you observe who on all occasions they were moved by
passion? And they not only contradicted, but blasphemed also. For indeed
malice stops at nothing. But see what boldness of speech! "It was
necessary," he says, "that the word should have been spoken first to you,
but since ye put it from you,"--(v. 46) it[1] is not put as affronting
(though) it is in fact what they did in the case of the prophets: "Talk not
to us," said they, "with talk"--(Is. xxx. 10): "but since ye put it from
you"-- it, he saith, not us: for the affront on your part is not to us. For
that none may take it as an expression of their piety (that he says,) "Ye
judge not yourselves worthy," therefore he first says, "Ye put it from
you," and then, "We turn unto the Gentiles." The expression is full of
gentleness. He does not say, We abandon you, but so that it is possible--he
would say--that we may also turn hither again: and this too is not the
consequence of the affront from you, "for so hath (the Lord) commanded
us."--(v. 47.) "Then why have ye not done this?"[2] It was indeed needful
that the Gentiles should hear, and this not before you: it is your own
doing, the "before you." "For so hath the Lord commanded us: I have set
thee for a light of the Gentiles, that thou shouldest be for salvation,"
i.e. for knowledge which is unto salvation, and not merely of the Gentiles,
but of all men, "unto the ends of the earth--As many as were ordained unto
eternal life" (v. 48.): this is also a proof, that their having received
these Gentiles was agreeable with the mind of God. But "ordained," not in
regard of necessity: "whom He foreknew," saith the Apostle, "He did
predestinate." (Rom. viii. 29.) "And the word of the Lord," etc. (v. 49.)
No longer in the city (only) were (their doctrines) disseminated, but also
in the (whole) region. For when they of the Gentiles had heard it, they
also after a little while came over. "But the Jews stirred up the devout
women, and raised persecution"--observe even of what is done by the women,
they are the authors--"and cast them," it says, "out of their coasts" (v.
50), not from the city merely. Then, what is more terrible, "they shook off
the dust of their feet against them, and came unto Iconium. But the
disciples, it says, were filled with joy, and with the Holy Ghost." (v. 51,
52.) The teachers were suffering persecution, and the disciples rejoiced.
"And so spake, that a great multitude," etc. (ch. xiv. 1.) Do you mark
the nature of the Gospel, the great virtue it has? "Made their minds evil-
affected," it says, "against the brethren:" (v. 2.) i.e. slandered the
Apostles, raised numberless accusations against them: (these people, being
simple,[3] they "made evil-affected," disposed them to act a malignant
part. And see how on all occasions he refers all to God. "Long time," he
says, "abode they speaking boldly in the Lord, which gave testimony unto
the word of His grace." (v. 3.) Think not this (expression, "Gave
testimony,") hath aught derogatory[4] (to the Lord's Divine Majesty): "Who
witnessed," it is said, "before Pontius Pilate." (1 Tim. vi. 13.) Then the
boldness--"and granted signs and wonders to be done by their hands." Here
he speaks it as concerning their own nation. "And the multitude of the
city," etc. (v. 4, 5.) Accordingly they did not wait for it, but saw the
intention of attacking them,[*] and fled, on no occasion kindling their
wrath,[1] "to the cities of Lycaonia, Lystra, and Derbe, and the adjacent
region." (v. 6.) They went away into the country, not into the cities
only.--Observe both the simplicity of the Gentiles, and the malignity of
the Jews. By their actions they showed that they were worthy to hear: they
so honored them from the miracles only. The one sort honored them as gods,
the other persecuted them as pestilent fellows: and (those) not only did
not take offence at the preaching, but what say they? "The gods, in the
likeness of men, are come down to us; but the Jews were offended. "And they
called Barnabas, Jupiter; and Paul, Mercurius." (v. 11, 12.) I suppose
Barnabas was a man of dignified appearance also. Here was a new sort of
trial, from immoderate zeal, and no small one: but hence also is shown the
virtue of the Apostles, (and) how on all occasions they ascribe all to God.
Let us imitate them: let us think nothing our own, seeing even faith
itself is not our own, but more God's (than ours).[2] "For by grace. are ye
saved through faith; and this," saith he, "not of ourselves; it is the gift
of God." (Eph. ii. 8.) Then let us not think great things of ourselves, nor
be puffed up, being as we are, men, dust and ashes, smoke and shadow. For
say, Why dost thou think great things of thyself? Hast thou given alms, and
lavished thy substance? And what of that? Think, what if God had chosen not
to make thee rich? think of them that are impoverished, or rather, think
how many have given (not their substance only, but) their bodies moreover,
and after their numberless sacrifices, have a felt still that they were
miserable creatures! Thou gavest for thyself, Christ (not for Himself, but)
for thee: thou didst but pay a debt, Christ owed thee not.--See the
uncertainty of the future, and "be not high-minded, but fear" (Rom. xi.
20); do not lessen thy virtue by boastfulness. Wouldest thou do something
truly great? Never let a surmise of thy attainments as great enter thy
mind. But thou art a virgin? So were those in (the Gospel) virgins, but
they got no benefit from their virginity, because of their cruelty and
inhumanity.[4] (Matt. xxv. 12.) Nothing like humility: this is mother, and
root, and nurse, and foundation, and bond of all good things: without this
we are abominable, and execrable, and polluted. For say--let there be some
man raising the dead, and healing the lame, and cleansing the lepers, but
with[5] proud self-complacency: than this there can be nothing more
execrable, nothing more impious, nothing more detestable. Account nothing
to be of thyself. Hast thou utterance and grace of teaching? Do not for
this account thyself to have aught more than other men. For this cause
especially thou oughtest to be humbled, because thou hast been vouchsafed
more abundant gifts. For he to whom more was forgiven, will love more (Luke
vii. 47): if so,[6] then oughtest thou to be humbled also, for that God
having passed by others, took notice of thee. Fear thou because of this:
for often this is a cause of destruction to thee, if thou be not watchful.
Why thinkest thou great things of thyself? Because thou teachest by words?
But this is easy, to philosophize in words: teach me by thy life: that is
the best teaching. Sayest thou that it is right to be moderate, and dost
thou make a long speech about this thing, and play the orator, pouring
forth thy eloquence without a check? But "better than thou is he" shall one
say to thee, "who teaches me this by his deeds"--for not so much are those
lessons wont to be fixed in the mind which consist in words, as those which
teach by things: since if thou hast not the deed, thou not only hast not
profiled him by thy words, but hast even hurt him the more--"better thou
wert silent." Wherefore? "Because the thing thou proposest to me is
impossible: for I consider, that if thou who hast so much to say about it,
succeedest not in this, much more am I excusable." For this cause the
Prophet says, "But unto the sinner said God. Why declarest thou My
statutes?" (Ps. lx. 16.) For this is a worse mischief, when one who teaches
well in words, impugns the teaching by his deeds. This has been the cause
of many evils in the Churches. Wherefore pardon me, I beseech you, that my
discourse dwells long on this evil affection (pa'thei). Many take a deal of
pains to be able to stand up in public, and make a long speech: and if they
get applause from the multitude, it is to them as if they gained the very
kingdom (of heaven): but if silence follows the close of their speech, it
is worse than hell itself, the dejection that falls upon their spirits from
the silence! This has turned the Churches upside down, because both you
desire not to hear a discourse calculated to lead you to compunction, but
one that may delight you from the sound and composition of the words, as
though you were listening to singers and minstrels (kitharw(i)dw^n kai`
kitharistw^n, supra p. 68): and we too act a preposterous and pitiable part
in being led by your lusts, when we ought to root them out. And[1] so it is
just as if the father of a poor cold-blooded child (already, more delicate
than it ought to be, should, although it is so feeble, give it cake and
cold (drink) and whatever only pleases the child, and take no account of
what might do it good; and then, being reproved by the physicians, should
excuse himself by saying, "What can I do? I cannot bear to see the child
crying." Thou poor, wretched creature, thou betrayer! for I cannot, call
such a one a father: how much better were it for thee, by paining him for a
short time, to restore him to health forever, than to make this short-lived
pleasure the foundation of a lasting sorrow? Just such is our case, when we
idly busy ourselves about beautiful expressions, and the composition and
harmony of our sentences, in order that we may please, not profit: (when)
we make it our aim to be admired, not to instruct; to delight, not prick to
the heart; to be applauded and depart with praise, not to correct men's
manners! Believe me, I speak not other than I feel--when as I discourse I
hear myself applauded, at the moment indeed I feel it as a man (for why
should I not own the truth?): I am delighted, and give way to the
pleasurable feeling: but when I get home, and bethink me that those who
applauded received no benefit from my discourse, but that whatever benefit
they ought to have got, they lost it while applauding and praising, I am in
pain, and groan, and weep, and feel as if I had spoken all in vain. I say
to myself: "What profit comes to me from my labors, while the hearers do
not choose to benefit by what they hear from us?" Nay, often have I thought
to make a rule which should prevent all applauding, and persuade you to
listen with silence and becoming orderliness. But bear with me, I beseech
you, and be persuaded by me, and, if it seem good to you, let us even now
establish this rule, that no hearer be permitted to applaud in the midst
of any person's discourse, but if he will needs admire, let him admire in
silence: there is none to prevent him: and let all his study and eager
desire be set upon the receiving the things spoken.--What means that noise
again?[2] I am laying down a rule against this very thing, and you have not
the forbearance even to hear me!--Many will be the good effects of this
regulation: it will be a discipline of philosophy. Even the heathen
philosophers--we hear of their discoursing, and nowhere do we find that
noisy applause accompanied their words: we hear of the Apostles, making
public speeches, and yet nowhere do the accounts add, that in the midst of
their speeches the hearers interrupted the speakers with loud expressions
of approbation. A great gain will this be to us. But let us establish this
rule: in quiet let us all hear, and speak the whole (of what we have to
say). For if indeed it were the case that we departed retaining what we had
heard, what I insist upon is, that even so the praise is not beneficial[3]-
-but not to go too much into particulars (on this point); let none tax me
with rudeness --but since nothing is gained by it, nay, it is even
mischievous, let us loose the hindrance, let us put a stop to the
boundings, let us retrench the gambollings of the soul. Christ spoke
publicly on the Mount: yet no one said aught, until He had finished His
discourse. I do not rob those who wish to be applauded: on the contrary, I
make them to be more admired. It is far better that one's hearer, having
listened in silence, should by his memory throughout all time applaud, both
at home and abroad, than that having lost all he should return home empty,
not possessed of that which was the subject of his applauses. For how shall
the hearer be otherwise than ridiculous? Nay, he will be deemed a
flatterer, and his praises no better than irony, when he declares that the
teacher spoke beautifully, but what he said, this he cannot tell. This has
all the appearance of adulation. For when indeed one has been hearing
minstrels and players, it is no wonder if such be the case with him, seeing
he knows not how to utter the strain in the same manner: but where the
matter is not an exhibition of song or of voice, but the drift and purport
of thoughts and wise reflection (philosophi'as), and it is easy for every
one to tell and report what was said, how can he but deserve the
accusation, who cannot tell what the matter was for which he praised the
speaker? Nothing so becomes a Church as silence and good order. Noise
belongs to theatres, and baths, and public processions, and market-places:
but where doctrines, and such doctrines, are the subject of teaching, there
should be stillness, and quiet, and calm reflection, and a haven of much
repose (philosophi'a kai` polu`s ho limh'n). These things I beseech and
entreat: for I go about in quest of ways[1] by which I shall be enabled to
profit your souls. And no small way I take this to be: it will profit not
you only, but us also. So shall we not be carried away with pride
(ektrachhli'zesthai), not be tempted to love praises and honor, not be led
to speak those things which delight, but those which profit: so shall we
lay the whole stress of our time and diligence not upon arts of composition
and beauties of expression, but upon the matter and meaning of the
thoughts. Go into a painter's study, and you will observe how silent all is
there. Then so ought it to be here: for here too we are employed in
painting portraits, royal portraits (every one of them), none of any
private man, by means[2] of the colors of virtue--How now? Applauding
again? This is a reform not easy, but (only) by reason of long habit, to be
effected --The pencil moreover is the tongue, and the Artist the Holy
Spirit. Say, during the celebration of the Mysteries, is there any noise?
any disturbance? when we are baptizing (baptizw'metha), when we are doing
all the other acts? Is not all Nature decked (as it were) with stillness
and silence?[3] Over all the face of heaven is scattered this charm (of
repose).--On this account are we evil spoken of even among the Gentiles, as
though we did all for display and ostentation. But if this be prevented,
the love of the chief seats also will be extinguished. It is sufficient, if
any one be enamoured of praise, that he should obtain it after having been
heard, when all is gathered in.[4] Yea, I beseech you, let us establish
this rule, that doing all things according to God's will, we may be found
worthy of the mercy which is from Him, through the grace and compassion of
His only begotten Son our Lord Jesus Christ, with Whom to the Father
together with the Holy Spirit be glory, dominion, 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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