(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 43-55

[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 XLIII: ACTS XX. 1.

"And after the uproar was ceased, Paul called unto him the disciples, and
embraced them, and departed for to go into Macedonia."

   THERE was need of much comforting after that uproar. Accordingly,
having done this, he goes into Macedonia, and then into Greece. For, it
says, "when he had gone over those parts, and had given them much
exhortation, he came into Greece, and there abode three months. And when
the Jews laid wait for him, as he was about to sail into Syria, he purposed
to return through Macedonia." (v. 2, 3.) Again he is persecuted by the
Jews, and goes into Macedonia. "And there accompanied him into Asia Sopater
of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of
Derbe, and Trophimus. These going before tarried for us at Troas." (v. 4.
5.) But how does he call Timothy a man "of Thessalonica?"(*) This is not
his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of
Derbe, Timothy,"(1) etc., these, he says, went before him to Troas,
preparing the way for him. "And we sailed away from Philippi after the days
of unleavened bread, and came unto them to Troas in five days; where we
abode seven days."(v. 6.) For it seems to me that he made a point of
keeping the feasts in the large cities. "From Philippi," where the affair
of the prison had taken place. This was his third coming into Macedonia,
and it is a high testimony that be bears to the day of the week, when the
disciples came together to break bread, Paul preached unto them, ready to
depart on the morrow; and continued his speech until midnight." (v. 7.) It
was then the (season between Easter and) Pentecost.(2) See how everything
was subordinate to the preaching. It was also, it says, the Lord's day.(t)
Not even during night-time was he silent, nay he discourse the rather then,
because of stillness. Mark how he  both made a long discourse, and beyond
the time of supper itself. But the Devil disturbed the feast--not that he
prevailed, however--by plunging the hearer in sleep, and causing him to
fall down. "And," it says, "there were many lights in the upper chamber,
Eutychus, being fallen into a deep sleep: and as Paul was long preaching,
he sunk down with sleep, and fell down from the third loft, and was taken
up dead. And Paul went down, and fell on him, and embracing him, said,
Trouble not yourselves; for his life is in him. When he therefore was come
up again, and had broken bread, and eaten, and talked a long while, even
till break of day, so he departed. And they brought the young man alive,
and were not a little comforted." (v. 8-12.) But observe, I pray you, the
theatre, how crowded it was: and the miracle, what it was. "He was sitting
in a window," at dead of night. Such was their eagerness to hear him! Let
us take shame to our selves! "Aye, but a Paul" say you, "was discoursing
then." Yes, and Paul discourses now, or rather not Paul, either then or
now, window in the case now, no importunity of hunger, or sleep, and yet we
do not care to hear: no crowding in a narrow space here, nor any other such
comfort. And the wonderful circumstance is, that though he was a youth, he
was not listless and indifferent; and danger of falling down. It was not
from listlessness that he slumbered, but from necessity of nature. But
observe, I beseech you, so fervent was their zeal, that they even assembled
in a third loft: for they had not a Church yet. "Trouble not yourselves,"
he says. He said not, "He shall come to life again, for I will raise him
up:" but mark the unassuming way in which he comforts them: "for his life,"
says he, "is in him. When he was come up again, and had broken bread, and
eaten." This thing cut short the discourse; it did no harm, however. "When
he had eaten," it says, "and discoursed a long while, even till break of
day, so he departed." Do you mark the frugality of the supper? Do you
observe how they passed the whole night? Such were their meals, that the
hearers came away sober, and fit for hearing. But we, in what do we differ
from dogs? Do you mark what a difference (between us and those men)? "And
they brought the young man alive, and," it says, "were not a little
comforted," both because they received him back alive and because a miracle
had been wrought.(*) "And we went before to ship, and sated unto Thasos,(2)
there intending to take in Paul: for so had he appointed, minding himself
to go afoot." (v. 13.) We often find Paul parting from the disciples. For
behold again, he himself goes ardor: giving them the easier way, and
himself choosing the more painful. He went afoot, both that he might
arrange many matters, and by way of training them to bear a parting from
him.(3) "And when he had joined us at Thasos, having taken him on board, we
came to. Mytilene; and having sailed thence on the morrow, we come over
against Chios "--then they pass the island--"and on the next day we touched
at Samos, and having stopped at Trogylium, on the following day we came to
Miletus. For Paul had determined to sail by Ephesus, because he would not
spend the Pentecost." (v. 14-16.) Why this haste? Not for the sake of the
feast, but of the multitude. At the same time, by this he conciliated the
Jews, as being one that did honor the feasts, wishing to gain even his
adversaries: at the same time also he delivers the word.(4) Accordingly,
see what great gain accrued, from all being present. But that the interests
of the people of Ephesus might not be neglected on that account, he managed
for this in a different way. But let us look over again what has been said.

  (Recapitulation.) "And having embraced them," it says, "he departed for
to go into Macedonia." (v. 1.) By this again he refreshed them
@@@anekth'sato, giving them much consolation. "And having exhorted" the
Macedonians, "with much discourse, he came into Greece." (v. 2.) Observe
how we every where find him accomplishing all by means of preaching, not by
miracles. "And we, sailed," etc. The writer constantly shows him to us as
hasting to get to Syria; and the reason of it was the Church, and
Jerusalem, but still he restrained his desire, so as to set all right in
those parts also(5) And yet Troas is not a large place: why then do they
pass seven days in it? Perhaps it was large as regarded the number of
believers. And after he had passed seven days there, on the following day
he spent the night in teaching: so hard did he find it to tear himself away
from them, and they from him. "And when we came together" it says, "to
break bread." (v. 7-12.) At the very time (of breaking bread) the discourse
having taken its commencement,(*) extended:(1) as representing that they
were hungry, and it was not unseasonable: for the principal object (which
brought them together) was not teaching, but they came together "to break
bread;" discourse however having come up, he prolonged the teaching. See
how all partook also at Paul's table. It seems to me, that he discoursed
while even sitting at table, teaching us to consider all other things as
subordinate to this. Picture to yourselves, I beseech you, that house with
its lights, with its crowd, with Paul in the midst, discoursing, with even
the windows occupied by many: what a thing it was to see, and to hear that
trumpet, and behold that gracious countenance!(2) But why did he discourse
during night time? Since "he was about to depart," it says, and was to see
them no more: though this indeed he does not tell them, they being too weak
(to bear it), but be did tell it to the others. At the same time too the
mirage which took place would make them evermore to remember that evening;
so that the fall turned out to the advantage of the teacher. Great was the
delight of the hearers, and even when interrupted it was the more
increased. That (young man) was to rebuke all that are careless (of the
word), he whose death was caused by nothing else than this, that he wished
to hear Paul. "And we went before to ship," etc. (v. 13.) Wherefore does
the writer say where they came, and where they went to? To show in the
first place that he was making the voyage more leisurely--and this upon
human grounds--and sailing past (some): also (for the same reason he tells)
where he made a stay, and what parts he sailed past; (namely,) "that he
might not have to spend the time in Asia." (v. 16.) Since had he come
there, he could not have sailed by; he did not like to pain those who would
have begged him to remain. "For he hasted," it says, "if it were possible
for him to keep the day of Pentecost in Jerusalem:" and (this) was not
possible of he stayed). Observe, how he is also moved like other men. For
therefore it is that all this is done, that we may not fancy that he was
above human nature: (therefore) you see him desiring (something), and
hasting, and in many instances not obtaining (his object): for those great
and holy men were partakers of the same nature with us; it was in the will
and purpose that the), differed, and so it was that also they attracted
upon themselves the great grace they did. See, for instance, how many
things they order by an economy of their own. "That we give not offence" (2
Cor. vi. 3) to those who wish (to take offence), and, "That our ministry be
not blamed." Behold, both an irreproachable life and on the other hand
condescension. This is (indeed to be ) called economy, to the (very) summit
and height (of it).(3) For he that went beyond the commandments of Christ,
was on the other hand more humble than all. "I am made all things to all
men," he says, "that I might gain all." (1 Cor. ix. 22.) He cast himself
also upon dangers, as he says in another place; "In much patience, in
afflictions, in necessities, in distresses, in stripes in imprisonments."
(2 Cor. vi. 4, 5.) And great was his love for Christ. For if there be not
this, all else is superfluous, both the economy (of condescending
accommodation), and the irreproachable life, and the exposing himself to
dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I
burn not?" (2 Cor. xi. 29.) These words let us imitate, and let us cast
ourselves upon dangers for our brethren's sake. Whether it be fire, or the
sword, cast thyself on it, beloved, that thou mayest rescue (him that is)
thy member: cast thyself, be not afraid. Thou art a disciple of Christ, Who
laid down His life for His brethren: a fellow-disciple with Paul, who chose
to suffer numberless ills for his enemies, for men that were and avenged
him; he despised royal luxury, and for the sake of those who were afflicted
he became a fugitive, a wanderer, lonely and deserted; he passed his days
in a foreign land; and yet he blamed not himself, nor said, "What is this?
I despised royalty, with all that honor and glory: I chose to avenge those
who were wronged, and God hath overlooked me: and not only hath He not
brought me back to my former honor, but even forty years am I passing in a
foreign land. Truly, handsomely(1) have I received my wages, have I not!"
But nothing of the kind did he say or think. So also do thou: be it that
(thou have to wait) a long time, be not thou offended, be not discomposed:
God will of a surety give thee thy reward. The more the recompense is
delayed, the more is the interest of it increased. Let us have a soul apt
to sympathize, let us have a heart that knows how to feel with others in
their sorrows: no unmerciful temper (@@@wmo'n), no inhumanity. Though thou
be able to confer no relief, yet weep thou, groan, grieve over what has
happened: even this is not to no purpose. If it behooves us to feel for
those who are justly punished by God, much more for those who suffer
unjustly at the hands of men. (They of) "Aenan,"(2) it saith, "came not
forth to mourn for the house which was near her" (Micah i. II): they shall
receive pain, "in return for that they built for derision." And again,
Ezekiel makes this an accusation against them, that they did not grieve for
(the afflicted). (Ezek. xvi. 2.) What sayest thou, O Prophet? God
punisheth, and shall I grieve for those that He is punishing? Yea verily:
for God Himself that punisheth wisheth this: since neither does He Himself
wish to punish, nay, even Himself grieves when punishing. Then be not thou
glad at it. You will say, "If they are justly punished, we ought not to
grieve." Why, the thing we ought to grieve for is this--that they were
found worthy of punishment. Say, when thou seest thy son undergoing cautery
or the knife, dost thou not grieve? and sayest thou not to thyself, "What
is this? It is for health this cutting, to quicken his recovery; it is for
his deliverance, this burning?" but for all that, when thou hearest him
crying out, and not able to health being restored is not enough to carry
off the shock to nature. So also in the case of these, though it be in
order to their health that they are punished, nevertheless let us show a
brotherly feeling, a fatherly disposition. They are cuttings and cauteries,
the punishments sent by God: but it is for this we ought to weep, that they
were sick, that they needed such a mode of cure. If it be for crowns that
any suffer these things, then grieve not; for instance, as Paul, as Peter
suffered: but when it is for punishment that one suffers justice, then
weep, then groan. Such was the part the prophets acted; thus one of them
said, "Ah! Lord, dost thou destroy the residue of Israel?" (Ezek. ix. 8.)
We see men-slayers, wicked men, suffering punishment, and we are
distressed, and grieve for them. Let us not be philosophical beyond
measure: let us show ourselves pitiful, that we may be pitied; there is
nothing equal to this beautiful trait: nothing so marks to us the stamp of
human nature as the showing pity, as the being kind to our fellow-men. In
fact, therefore do the laws consign to public executioners the whole
business of punishment: having compelled the judge to punish so far as to
pronounce the sentence, thereafter they call forth those to perform the act
itself. So true is it, that though it be justly done, it is not the part of
a generous (@@@philoso'phou) soul to inflict punishment, but it requires
another sort of person for this: since even God punishes not by His own
hand, but by means of the angels. Are they then executioners, the angels?
God forbid: I say not this, but they are avenging powers. When Sodom was
destroyed, the whole was done by them as the instruments: when the
judgments in Egypt were inflicted, it was through them. For, "He sent," it
says, "evil angels among them." (Psalm lxxvii. 50.) But when there is need
of saying, God does this by Himself: thus, He sent the Son:--(b) but,(3)
"He that receiveth you, receiveth Me, and he that receiveth Me, receiveth
Him that sent Me." (Matt. x. 40.) (a) And again He saith, "Then will I say
unto the angels, Gather together them that do iniquity, and cast them into
the furnace." (Matt. xiii. 3o, 41, 42.) But concerning the just, not so.
(c) And again, "Bind him hand and foot, and cast him into outer darkness."
(Matt. xxii. 13.) Observe how in that case His servants minister: but when
the point is to do good, see Himself doing the good, Himself calling:
"Come, ye blessed of My Father, inherit the Kingdom prepared for you."
(Matt. xxv. 34.) When the matter is, to converse with Abraham, then Himself
comes to him: when it is, to depart to Sodom, He sends His servants, like a
judge raising up those who are to punish. "Thou hast been faithful over a
few things, I will make thee ruler over many things" (Matt. xxv. 21); I
(will make thee): but that other, not Himself, but His servants bind.
Knowing these things, let us not rejoice over those who are suffering
punishment, but even grieve: for these let us mourn, for these let us weep,
that for this also we may receive a reward. But now, many rejoice even over
those who suffer evil unjustly. But not so, we: let us show all sympathy:
that we also may have God vouchsafed us, through the grace and mercy of His
only-begotten Son, with Whom to the Father and the Holy Ghost together be
glory, might, honor, now and ever, world without end. Amen.

HOMILY XLIV: ACTS XX. 17-21.

"And from Miletus he sent to Ephesus, and called the elders of the Church.
And when they were come to him, he said unto them, Ye know, from the first
day that I came into Asia, after what manner I have been with you at all
seasons, serving the Lord with all humility of mind, and with many tears,
and temptations, which befell me by the lying in wait of the Jews: and how
I kept back nothing that was profitable unto you, but have and also to the
Greeks, repentance toward God and faith toward our Lord jesus Christ."

   SEE him, hasting to sail by, and yet not overlooking them, but taking
order for all. Having sent for the rulers, through those he discourses to
them (the Ephesians): but it is worthy of admiration, how finding himself
under a necessity of saying certain great things about himself, he tries to
make the least he can of it (@@@peira^ta @@@metria'zein). "Ye know." For
just as Samuel, when about to deliver up the government to Saul says in
their presence, "Have I taken aught of your hands? Ye are witnesses, and
God also" (1 Sam. xii. 3, 5); (so Paul here). David also, when disbelieved,
says, "I was with the flock keeping my father's sheep: and when the bear
came, I scared her away with my hands" (1 Sam. xvii. 34, 35): and Paul
himself too says to the Corinthians "I am become a fool; ye have compelled
me." (2 Cor. xii. 11.) Nay, God Himself also does the same, not speaking of
himself upon any and every occasion, but only when He is disbelieved, then
He brings up His benefits. Accordingly, see what Paul does here: first he
adduces their own testimony: that you may not imagine his words to be mere
boasting, he calls the hearers themselves as witnesses of the things he
says, since he was not likely to speak lies in their presence. This is the
excellence of a teacher, to have for witnesses of his merits those who are
his disciples. And what is wonderful, Not for one  day nor for two, says
he, have I continued doing this. He wishes to cheer them for the future,
that they may bravely bear all things, both the parting from him, and the
trials about to take place--just as it was in the case of Moses and Joshua.
And see how he begins: "How I have been with you the whole time, serving
the Lord with all humility of mind." Observe, what most becomes rulers:
"hating pride" (Exod. xviii. 21, LXX.), says (Moses): which (qualification)
is especially in point for rulers, because to them there is (almost) a
necessity of becoming arrogant. This (humility) is the groundwork of all
that is good, as in fact Christ saith,(1)  "Blessed are the poor in
spirit." (Matt. v. 3.) And (here) not simply, "with humility of mind," but,
"with all humility." For there are many kinds of humility, in word and in
action, towards rulers, and toward the ruled. Will you that I mention to
you some kinds of humility? There are some who are lowly towards those who
are lowly, and high towards the high: this is not the character of
humility.(2) Some then are such. Then, that he may not seem to be arrogant,
he lays a foundation beforehand, removing that suspicion: For, "if, says
he, I have acted 'with all humility of mind,' it is not from arrogance that
I say the things I say." Then for his gentleness, ever with much
condescension making them his fellows. "With you," he says, "have I been,
serving the Lord;" he makes the good works common to them with himself:
none of it his own peculiar. "What?" (you will say) "why, against God could
he possibly bear himself arrogantly?" And yet there are many who do bear
themselves arrogantly against God: but this man not even against his own
disciples. This is the merit of a teacher, by his own achievements of
virtue to form the character of his disciples. Then for his fortitude, upon
which also he is very concise. "With many tears," he says, "and temptations
which befell me by the lying in wait of the Jews." Do you see that he
grieves at their doings? But here too he seems to show how sympathizing he
was: for he suffered for those who were going to perdition, for the doers
themselves: what was done to himself, he even rejoiced at it; for he
belonged to that band which "rejoiced that they were counted worthy to
suffer shame for that Name (Acts v. 41): and again he says, "Now I rejoice
in my sufferings for you" (Col. i. 24): and again, "For our light
affliction, which is but for the moment, worketh for us a far more
exceeding and eternal weight of glory." (2 Cor. iv. 17). These things,
however, he says, by way of making the least of his merits (@@@metria'zwn).
But there he show his fortitude, not so much of daring, as of enduring:
"I," says he, "have been evil entreated, but it was with you: and what is
indeed the grievous part of the business, at the hands of Jews." Observe,
he puts here both love and fortitude. Mark, here, I pray you, a character
of teaching: "I kept back nothing," he says, ungruding fulness, unshrinking
promptness--" of what was profitable unto you :" because there were things
which they did not need to learn. For as the hiding some things would have
been like grudging, so the saying all things would be folly. This is why he
adds, "that was profitable unto you. But have showed you, and have taught
you :" have not only said, but also taught: not doing this either as a mere
matter of form. For that this is what he means, observe what he says:
"publicly, and from house to house:" thereby representing the exceeding
toil, the great earnestness and endurance. "Both Jews, and Greeks." Not
(addressing myself) to you alone. "Testifying:" here, the boldness of
speech: and that, even though we do no good, yet we must speak: for(1) this
is the meaning of "testifying," when we speak to those who do not pay
attention: and so the word @@@diamartu'rasqai is for the most part used. "I
call heaven and earth to witness "(Deut. iv. 26), @@@diamartu'romai, Moses,
says: and now Paul himself, @@@Diamarturo'menos "both to Jews and Greeks
repentance toward God." What testifiest thou? That they should be careful
about their manner of life: that they should repent, and draw near to God.
"Both to Jews and Greeks"--for neither did the Jews know Him--both(2) by
reason of their works, he says, "repentance towards God," and, by reason
that they knew not the Son, he adds, "and faith in the Lord Jesus" To what
end, then, sayest thou these things? to what end dost thou put them in mind
of them? What has come of it? hast thou anything to lay to their charge?
Having first alarmed their feeling, then he add, "And now, behold, I go
bound in the Spirit unto Jerusalem, not knowing the things that shall
befall me there: city, saying that bonds and afflictions abide me. But none
of these things move me, neither count I my life dear unto myself, so that
I might finish my course with joy, and the ministry, which I have received
of the Lord Jesus, to testify the Gospel of the grace of God." (v. 22-24).
Wherefore says he this? By way of preparing them to be always ready to meet
dangers, whether seen or unseen, and in all things to obey the Spirit.(*)
He shows that it is for great objects that he is led away from them. "Save
that the Holy me, saying "--to show that he departs willingly; that (see
Hom. xlv. p. 273) you may not imagine it any bond or necessity, when he
says, "bound in the Spirit--that in every city bonds and afflictions await
me." Then also he adds this, "I count not my life dear, until I shall have
fulfilled my course and the ministry, which I received of the Lord Jesus."
Until I shall have finished my course, says he, with joy. Do you mark how
(clearly) these were the words not of one lamenting, but of one who forbore
to make the most (of his troubles) (@@@metria'zontos) of one who would
instruct those (whom he addressed), and sympathize with them in the things
which were befalling He says not, "I grieve indeed,(1) but one must needs
bear it:" "but," says he, "of none of those things do I make account,
neither do I have," i. e. account "my life dear to me." Why this again? not
to extol himself, but to teach them, as by the former words, humility, so
by these, fortitude and boldness: "I have it not precious," i.e. "I love it
not before this: I account it more precious to finish my course, to
testify." And he says not, "to preach," "to teach "--but what says he? "to
testify (@@@diamartu'rasqai)--the Gospel of the grace of God." He is about
to say something more uncomfortable (@@@phortikw'teron), namely, "I am pure
from the blood of all men (because on my part) there is nothing lacking:"
he is about to lay upon them the whole weight and burden: so he first
mollifies their feelings by saying, "And now behold I know that ye shall
see my face no more." The consolation(2) is twofold: both that "my face ye
shall see no more," for in heart I am with you: and that it was not they
alone (who should see him no more): for, "ye shall see my face no more, ye
all, among whom I have gone about preaching the Kingdom."(*) So that he may
well (say), "Wherefore I take you to record (read @@@dio` @@@mart. for
@@@diamart.),--seeing I shall be with you no more--" that I am pure from
the blood of all men." (v. 26.) Do you mark how he terrifies them, and
troubled and afflicted as their souls are, how hard he rubs them
(@@@epitri'bei)? But it was necessary. "For I have not shunned," he says,
"to declare unto you all the counsel of God." (v. 27.) Why then, he who
does not speak, has blood to answer for: that is, murder! Nothing could be
more terrifying than this. He shows that they also, if they do it not, have
blood to answer for. So, whereas he seems to be justifying himself, in fact
he is terrifying them. "Take heed therefore unto yourselves, and to all the
flock, over the which the Holy Ghost hath made you overseers (or, bishops)
to feed the Church of God (see note 8), which He hath purchased with His
own blood." (v. 28.) Do you mark? he enjoins them two things. Neither
success in bringing others right of itself is any gain--for, I fear, he
says, "lest by any means, when I have preached to others, I myself should
be a cast-away" (1 Cor. ix. 27); nor the being diligent for one's self
alone. For such an one is selfish, and seeks his own good only, and is like
to him who buried his talent. "Take heed to yourselves:" this he says, not
because our own salvation is more precious than that of the flock, but
because, when we take heed to ourselves, then the flock also is a gainer.
"In which the Holy Ghost hath made you overseers, to feed the Church of
God." See, it is from the Spirit ye have your ordination. This is one
constraint: then he says, "To feed the Church of the Lord."(3) Lo! another
obligation: the Church is the Lord's. And a third: "which He hath purchased
with His own blood." It shows(4) how precious the concern is; that the
peril is about no small matters, seeing that even His own blood He spared
not. He indeed, that he might reconcile those who were enemies, poured out
even His blood: but thou, even when they are become thy friends, art not
able to retain them. "For I know this, that after my departing shall
grievous wolves enter in among you, not sparing the flock." (v. 29.) Again
he engages (@@@enistre'phei) them from another quarter, from the things
which should come after: as when he says, "We wrestle not against flesh and
blood. After my departing," he says, "grievous wolves shall enter in among
you" (Eph. vi. 12); twofold the evil, both that he himself would not be
present, and that others would assail them. "Then why depart, if thou
knowest this beforehand?" The Spirit draws me, he says. Both "wolves," and
"grievous, not sparing the flock;" and what is worse, even "from among your
own selves:" the grievous thing (this), when the war is moreover an
intestine War. The matter is exceeding serious, for it is "the Church of
the Lord :" great the peril for with blood He redeemed it: mighty the war,
and twofold. "Also of your own selves shall men arise, speaking perverse
things, to draw away disciples after them." (v. 30.) "How then? what
comfort shall there be?" "Therefore watch, and remember, that by the space
of three years I ceased not to warn every one night and day with tears."
(v. 31.) See how many strong expressions are here: "with tears," and "night
and day," and "every one." For it was not that if he saw many,(1) then he
came in (to the work), but even were it for a single soul, he was capable
of doing everything (for that one soul). So it was, in fact, that he
compacted them together (@@@sunekro'thsen) (so firmly as he did). "Enough
done on my part: three years have I remained:" they had establishing
enough, he says; enough of roofing. "With tears," he says. Seest thou that
the tears were on this account? The bad man grieves not: grieve thou:
perhaps he will grieve also. As, when the sick man sees his physician
partaking of food, he also is incited to do the same: so likewise here,
when he sees thee weeping, he is softened: he will be a good and great
man.(2)

   (Recapitulation.) "Not knowing," he says, "the things that shall befall
me." (v. 22, 23.) Then is this why thou departest? By no means; on the
contrary (I know that), "bonds and afflictions await me." That (there
are)trials, I know, but of what kind I know not: which was more grievous.
"But none of these things move me" (v. 24): for do not suppose that I say
these things as lamenting them: for "I hold not my own life dear. It is to
raise up their minds that he says all" this, and to persuade them not only
not to flee, but also to bear nobly. Therefore it is that he calls it a
"course" and a "ministry," on the one hand, showing it to be glorious from
its being a race, on the other, showing what was due from it, as being a
ministry. I am a minister: nothing more. Having comforted them, that they
might not grieve that he was so evil entreated, and having told them that
he endured those things "with joy," and having shown the fruits of them
would give them pain, that he may not overwhelm their minds. "And(3) now
behold," etc. "Wherefore I take you to record, that I am pure from the
blood of all men, because I have not shrunk from declaring unto you the
whole counsel of God" (v. 25-27): * * * that (counsel) which concerns the
present matter. "For I know this," etc. (v. 29.) "What then," someone might
say, "thinkest thou thyself so great? if thou shouldest depart, are we to
die?" I say not this, he replies, that my absence causeth this: but what?
That there should rise up against you certain of another sort: he says not,
"because of my departing," but "after my departing:" that is, after his
going on his journey.--And yet this thing has happened already: much more
(then will it happen) hereafter. Then we have the cause, "to draw away
disciples after them." (v. 30). That there are heresies, this is the cause,
and no other than this. Then comes also consolation. But if He "purchased"
it" with His own blood," He will assuredly stand forward in its defence.
"Night and day," he says, "I cease not to warn with tears." (v. 31.) This
might well be said in our case also: and though the speech seems to refer
peculiarly to the teachers, it is common also to the disciples. For what,
though I speak and exhort and weep night and day, while the disciple obeys
not? Therefore(4) it is that he says, "I take you to record:" since also
himself says, "I am pure from the blood of all men: for I have not shunned
to declare unto you." (v. 26, 27.) Why then, this only is to be a teacher,
to declare, to preach, to instruct, shrink from nothing, to exhort night
and day: but if, while one is doing all this, nothing comes of it, ye know
what remains. Then ye have another justification: "I am pure from the blood
of all men." Think not that these words are spoken to us only: for indeed
this speech is addressed to you also, that ye should attend to the things
spoken, that ye should not start away from the hearing. What can I do? Lo!
each day I rend myself with crying out, "Depart from the theatres:" and
many laugh at us: "Desist from swearing, from covetousness:" numberless are
our exhortations, and there is none to hear us. But I do not discourse
during night? Fain would I do this also in the night time, and at your
tables, if it were possible that one could be divided into ten thousand
pieces, so as to be present with you and discourse. But if once in the week
we call to you, and ye shrink back, and some of you do not even come here,
and you that do come, depart having received no profit,--what shall we do?
Many I know even sneer at us, that we are forever discoursing about the
same things: so wearisome are we become to you by very satiety. But for
this not we are to blame, but the hearers may thank themselves. For he
indeed who is making good progress, rejoices to hear the same things
always; it seems to be his praises that he hears spoken: but he who does
not wish to get on, seems even to be annoyed, and though he hear the same
thing but twice, it seems to him that he is hearing it often.

   "I am pure," he says, "from the blood of all men." (v. 26.) This was
fit and proper for Paul to say, but we dare not say it, conscious as we are
of numberless faults. Wherefore for him the ever vigilant, ever at hand,
the man enduring all things for the sake of the salvation of his disciples,
it was fit and proper to say this: but we must say that of Moses, "The Lord
was wroth with me for your sakes" (Deut. iii. 26), because ye lead us also
into many sins. For when we are dispirited at seeing you make no progress,
is not the greater part of our strength struck down? For what, I ask you
has been done? Lo! by the grace of God we also have now passed the space of
three years,(1) not indeed night and day exhorting you, but doing this,
often every third day, or every seventh. What more has come of it? We
accuse, we rebuke, we weep, we are in anguish, although not openly, yet in
heart. But those (inward) tears are far more bitter than these (outward
ones): for these indeed bring a kind of relief to the feelings of the
sorrowful, whereas those aggravate it, and bind it fast. Since when there
is any cause of grief, and one cannot give vent to the sorrow, lest he
should seem to be vainglorious, think what he suffers! Were it not that
people would tax me with excessive love of display, you would see me each
day shedding fountains of tears: but to those my chamber is witness, and my
hours of solitude. For believe me I have (at times) despaired of my own
salvation, but from my mourning on your account, I have not even leisure to
bemoan my own evils: so entirely are ye all in all to me. And whether I
perceive you to be advancing, then, for very delight, I am not sensible of
my own evils: or whether I see you not advancing, such is my grief, I again
dismiss my own cares from my thoughts: brightening up on account of your
good things, though I myself have evils without number, and saddened on
account of your painful things, though my own successes are without number.
For what hope is there for the teacher, when his flock is destroyed? What
kind of life, what kind of expectation is there for him? With what sort of
confidence will he stand up before God? what will he say? For grant that he
has nothing laid to his charge, has no punishment to suffer, but is "pure
from the blood of all men :" yet even so will he suffer a grief incurable:
since fathers also though they be not liable to be called to account for
their children's sins, nevertheless have grief and vexation. And this
profits them nothing,(2) nor shields them (@@@proi'statai) For it is they
that watch for our souls, as those that must give account." (Heb. xiii.
17.) This seems to be a fearful thing: to me this gives no concern after
your destruction. For whether I give account, or not, it is no profit to
me. Might it be, that ye were saved, and I to give account because of you:
ye saved, and I charged with not having fulfiled my part! For my anxiety is
not that you should be saved through me as the means, but only that you
should be saved, no matter by what person as the instrument. Ye know not
the pangs of spiritual childbirth, how overpowering they are; how he who is
in travail with this birth, would rather be cut into ten thousand pieces,
than see one of those to whom he has given birth perishing and undone.
Whence shall we persuade you? By no other argument indeed, but by what has
been done, in all that regards you we shall clear ourselves.(1) We too
shall be able to say, that in nothing have we "shrunk from declaring" to
you the whole truth: nevertheless we grieve: and that we do grieve, is
manifest from the numberless plans we lay and contrivances we devise. And
yet we might say to ourselves, What matters it to me? I have done my part,
"I am pure from" (their) "blood:" but this is not enough for comfort. If we
could tear open our heart, and show it to you, ye would see with what
largeness it holds (you) within it, both women and children and men; for
such is the power of love, that it makes the soul more spacious than the
heaven. "Receive us," says (Paul): "we have wronged no man, ye are not
straitened in us." (2 Cor. vii. 2; vi. 12.) He had all Corinth in his
heart, and says, "Ye are not straitened: be ye also enlarged (2 Cor. vi.
13); but I myself could not say this, for I well know, that ye both love me
and receive me. But what is the profit either from my love or from yours,
when the things pertaining to God thrive not in us? It is a ground for
greater sorrow, an occasion of worse mischief (@@@lu'mhs, al. @@@lu'phs). I
have nothing to lay to your charge: "for I bear you record, that, if it had
been possible, ye would have plucked out your own eyes, and have given them
to me." (Gal. iv. 15.) "We yearn not only to [give you the Gospel, but also
our own souls." (1 Thess. ii. 8.) We are loved and we love (you): but this
is not the question. But let us love Christ, "for the first commandment is,
Thou shalt love the Lord thy God: and the second is like unto it, And thy
neighbor as thyself." (Matt. xxii. 37-39.) We have the second, we need the
first: need the first, exceedingly, both I and you. We have it, but not as
we ought. Let us love  Him: ye know how great a reward is laid up for them
that love Christ: let us love Him with fervor of soul, that, enjoying his
goodwill, we may escape the stormy waves of this present life, and be found
worthy to obtain the good things promised to them that love Him, through
the grace and mercy of His only-begotten Son, with whom to the Father,
together with the Holy Ghost, be glory, might, honor, now and ever, world
without end. Amen.

HOMILY XLV: ACTS XX. 32.

"And now, brethren, I commend you to God, and to the word of His grace,
which is able to build you up, and to give you an inheritance among all
them that are sanctified."

   WHAT he does when writing in an Epistle, this he does also when
speaking in council from exhorting, he ends with prayer: for since he had
much alarmed them by saying, "Grievous wolves shall enter in among you" (v.
29), therefore, not to overpower them, and make them lose all self-
possession, observe the consolation (he gives). "And now," he says, as
always, "I commend you, brethren, to God, and to the word of His grace:
that is, to His grace: it is grace that saveth. He constantly puts them in
mind of grace, to make them more earnest as being debtors, and to persuade
them to have confidence. "Which is able to build you up."(*) He does not
say, to build, but, "to build up," showing that they had (already) been
built. Then he puts them in mind of the hope to come; "to give you an
inheritance," he says, "among all them which are sanctified." Then
exhortation again: "I have coveted no man's silver, or gold, or apparel."
(v. 33.) He takes away that which is the root of evils, the love of money.
"Silver, or gold," he says. He says not, I have not taken, but, not even
"coveted." No great thing this, but what follows after is great. "Yea, ye
yourselves know, that these hands have ministered unto my necessities, and
to them that were with me. I have showed you all things, how that so
laboring, ye ought to support the weak." (v. 34, 35.) Observe him employed
in work and not simply that, but toiling. "These hands have ministered unto
my necessities, and to them that were with me:" so as to put them to shame.
And see how worthily of them. For he says not, Ye ought to show yourselves
superior to money, but what? "to support the weak "--not all
indiscriminately--" and to hear the word of the Lord which He spake, It is
more blessed to give than to receive."(*) For lest any one should think
that it was spoken with reference to them, and that he gave himself for an
ensample, as he elsewhere says, "giving an ensample to you" (Phil. iii.
17), he added the declaration of Christ, Who said, "It is more blessed to
give than to receive." He prayed over them while exhorting them: he shows
it both by action,--"And when he had thus spoken, he kneeled down, and
prayed with them all," (v. 36)--he did not simply pray, but with much
feeling: (@@@katanu'xews): great was the consolation--and by his saying," I
commend you to the Lord. And they all wept sore, and fell on Paul's neck
and kissed him, sorrowing most of all for the words which he spake, that
they should see his face no more." (v. 37, 38.) He had said, that "grievous
wolves should enter in;" had said, "I am pure from the blood of all men:"
and yet the thing that grieved them most of all was this, "that they should
see him no more:" since indeed it was this that made the war grievous. "And
they accompanied them," it says, "unto the ship. And it came to pass, that
after we had torn ourselves from them"--so much did they love him, such was
their affection towards him-"and had launched, we came with a straight
course unto Coos, and the day following unto Rhodes, and from thence unto
Patara: and finding a ship sailing over unto Phenicia, we went aboard, and
set forth. Now when we had discovered Cyprus, we left it on the left hand,
and sailed into Syria, and landed at Tyre" (Acts xxi. 1-3): he came to
Lycia, add having left Cyprus, he sailed down to Tyre--" for there the ship
was to unlade her burden. And finding disciples, we tarried there seven
days: who said to Paul through the Spirit, that he should not go up to
Jerusalem." (v. 4.) They too prophesy of the afflictions. It is so ordered
that they should be spoken by them also, that none might imagine that Paul
said those things without cause, and only by way of boasting. And there
again they part from each other with prayer. "And when we had accomplished
those days, we departed, and went our way; and they all brought us on our
way, with wives and children, till we were out of the city: and we kneeled
down on the shore, and prayed. And when we had taken our leave one of
another, we took ship; and they returned home again. And when we had
finished our course from Tyre, we came to Ptolemais, and saluted the
brethren, and abode with them one day. And the next day we that were of
Paul's company departed, and came unto Caesarea: and we entered into the
house of Philip the evangelist, which was one of the seven; and abode with
him." (v. 5-8.) Having come to C�sarea, it says, we abode with Philip,
which was one of the seven. "And the same man had four-daughters, virgins,
which did prophesy." (v. 9.) But it is not these that foretell to Paul,
though they were prophetesses; it is Agabus. "And as we tarried there many
days, there came down from Judea a certain prophet, named Agabus. And when
he was come unto us, he took Paul's girdle, and bound his own hands and
feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem
bind the man that owneth this girdle, and shall deliver him into the hands
of the Gentiles." (v. 10, 11.) He who formerly had declared about the
famine, the same says, This "man, who owneth this girdle, thus shall they
bind." (ch. xi. 28.) The same that the prophets used to do, representing
events to the sight, when they spoke about the captivity--as did Ezekiel--
the same did this (Agabus). "And," what is the grievous part of the
business, "deliver him into the hands of the Gentiles. And when we heard
these things, both we, and they of that place, besought him not to go up to
Jerusalem." (v. 12.) Many even besought him not to depart, and still he
would not comply. "Then Paul answered, What mean ye to weep and to break
mine heart?"(1) (v. 13.) Do you mark? Lest, having heard that saying, "I go
bound in the Spirit" (ch. xx. 22), you should imagine it a matter of
necessity, or that he fell into it ignorantly, therefore these things are
foretold. But they wept, and he comforted them, grieving at their tears.
For, "what mean ye," he says, "to weep and to break my heart?" Nothing
could be more affectionate: because he saw them weeping, he grieved, he
that felt no pain at his own trials. "For I am ready not to be bound only,
but also to die at Jerusalem for the name of the Lord Jesus. And when he
would not be persuaded, we ceased, saying, The will of the Lord be done."v.
13, 14.) Ye do me wrong in doing this: for do I grieve? Then they ceased,
when he said, "to break my heart." I weep, he says, for you, not on account
of my own sufferings: as for those men), I am willing even to die for them.
But let us look over again what has been said.

   (Recapitulation.) "Silver, or gold, or apparel," etc. (ch. xx. 33, 34;
1 Cor. ix.; 2 Cor. xi.) So then, it was not in Corinth only that they did
this(1)--they that corrupted the disciples, but in Asia as well. But he
nowhere casts this up as a reproach to the Ephesians, when writing to them.
And why? Because he did not fall upon any subject that obliged him to speak
of this. But to the Corinthians he says, "My boasting has not been stopped
in the regions of Achaia." (2 Cor. xi. 10.) And he does not say, Ye did not
give to me; but, "Silver, or gold, or apparel, I coveted not," that it
might not seem to be their doing, that they had not given. And he does not
say, From no man have I coveted the necessaries of life, that again it
might not look like accusing them: but he covertly hints as much, seeing
that he provided subsistence for others as well as himself. See how he
worked with earnestness, "night and day" (discoursing to others), "with
tears warning each one of them." (v. 31.) (Here) again he puts them in
fear: "I have showed you all things," he says: ye cannot take refuge in the
plea of ignorance: "have shown you" by works "how that so laboring ye ought
to work." And he does not say, that to receive is bad, but that not to
receive is better. For, "remember," he says, "the words of the Lord which
he spake: It is more blessed to give than to receive." (v. 35.) And where
said He this? Perhaps the Apostles delivered it by unwritten tradition; or
else it is plain from recorded sayings, from) which one could infer it.(2)
For in fact here he has shown both boldness in meeting dangers, sympathy
with those over whom he ruled, teaching with (unshrinking) boldness,
humility, (voluntary) poverty: but, what we have here is even more than
that poverty. For if He says there (in the Gospel), "If thou wilt  be
perfect, sell what thou hast and give to the poor" (Matt. xix. 21), when,
besides receiving nothing himself, he provides sustenance for others also,
what could equal this? It is one degree to fling away one's possessions; a
second, to be sufficient for the supply of one's own necessities: a third,
to provide for others also; a fourth, for one (to do all this) who preaches
and has a right to receive. So that here is a man far better than those who
merely forego possessions. "Thus it is right to support the weak:" this is
(indeed) sympathy with the weak; for to give from the labors of others, is
easy. "And they fell on his neck," it says, "and wept." (v. 37.) He shows
their affection also by saying, "Upon his neck," as taking a last and yet a
last embrace, such was the love they conceived from his discourse, such the
spell of love that bound them. For if we groan when simply parting from
each other, although we know that we shall receive one another back  again,
what a tearing away of themselves it must have been to them! Methinks Paul
also wept. "Having torn ourselves away," he says: he shows the violence of
it by saying, "having torn ourselves away from them." And with reason:
otherwise they could never have got to sea. What means, "We came with a
straight course unto Coos?" Instead of saying, "we did not go round nor
make stay in other places." Then "unto Rhodes." (ch. xxi. 1.) See how he
hastes on. "And finding a ship sailing over unto Phenicia. (v. 2.) Possibly
that ship (in which they had come) was making a  stay there: wherefore they
shifted to another, and not having found one going to C�sarea, but (finding
this) for Phenice, they embarked in it (and pursued their voyage), having
left Cyprus also and Syria: but the expression, "having left it on the left
hand," is not said simply in that meaning), but that they made speed not to
get to Syria either.(3) "We landed at Tyre." (v. 3.) Then they tarry with
the brethren seven days. Now that they were come near to Jerusalem, they no
longer run. (b) "Who said to Paul through the Spirit, that he should not go
up to Jerusalem." (v. 4.) Observe how, when the Spirit does not forbid, he
complies. They said, "Adventure not thyself into the theatre, and he did
not adventure" (ch. xix. 31): often they bore him off (from dangers), and
he complied: again he escaped by a window: and now, though numberless
persons, so to say, beseech him, both those at Tyre and those at C�sarea,
weeping also and predicting numberless dangers, he refuses to comply. And
yet it is not merely), they predicted the dangers, but "said by the
Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit," that
is, they knowing "by the Spirit" what would be the consequences, said to
him): for of course it does not mean that the exhortation they made was by
the Spirit. For they did not simply foretell to him the dangers through the
Spirit), but added of themselves) that it behooved him not to go up--
sparing him. But "after we had accomplished the days," i.e. had fulfilled
the appointed days, "we separated, and went on our way: they all bringing
us on our way with wives and children." (v. 5.)--See how great was the
entreaty. And again they part with prayer. Also in Ptolemais they stay one
day, but in C�sarea many. (v. 6-8.) (a) Now that they are near to
Jerusalem, they no longer hurry. For observe, I pray you, all the days.
"After the day of unleavened bread" they came "to Troas in five days" (ch.
xx. 6); then they there spent "seven;" in all, twelve: then to "Thasos," to
"Mytilene," to "Trogylium" and "over against Chios," and to "Samos" and
"Miletus" (ib. 13-17); eighteen in all. Then to "Cos," to "Rhodes," to
"Patara," twenty-one: then say(1) five to "Tyre;" twenty-six: there
"seven;" thirty-three; "Ptolemais," thirty-four; then to "C�sarea, many
days" (ch. xxi. 1-10); and then, thereafter, the prophet puts them up
thence.c) When Paul has heard that he has to suffer numberless perils, then
he is in haste, not flinging himself upon the dangers but accounting it to
be the command of the Spirit.(e) And Agabus does not say, "They shall bind"
Paul, that he may not seem to speak upon agreement with Paul), but "the man
that owneth this girdle" (v. 11)--so then he had a girdle also.(2) But when
they could not persuade him--this was why they wept--then they "held their
peace." Do you mark the resignation? do you mark the affection? "They held
their peace," it says, "saying, The will of the Lord be done." (v. 12-14.)
(g) The Lord, say they, Himself will do that which is pleasing in his
sight. For they perceived that it was the will of God. Else Paul would not
be so bent (upon going)--he that on all other occasions delivers himself
out of dangers. (d) "And after these, days," it says, "having taken up our
baggage"--i. e. having received the supplies) necessary for the journey--
"we went up to Jerusalem." (v. 15.) "And there went with us also certain of
the disciples from C�sarea, bringing us to one with whom we should lodge,
one Mnason, an ancient disciple of Cyprus."(*) (v. 16.) "And when we were
come to Jerusalem, the brethren received us gladly." (v. 17.) (f) "Bringing
us," it says, "(to him) with whom we should lodge"--not to the church: for
on the former occasion (ch. xv. 4), when they went up concerning the
decrees, they lodged with the Church, but now with a certain "ancient
disciple." (The expression) shows that the preaching had been going on a
long time: whence it seems to me that this writer in the Acts epitomizes
the events of many years, relating (only) the matters of chief importance.
(h) So unwilling were they to burthen the Church, when there was another to
lodge them; and so little did they stand upon their dignity. "The
brethren," it says, "received us gladly." Affairs among the Jews were now
full of peace: there was not much war fare (among them). "Bringing us," it
says, "to one with whom we should lodge." Paul was the guest he
entertained. Perchance some one of you says: Aye, if it were given me to
entertain Paul as a guest, I readily and with much eagerness would do this.
Lo! it is in thy power to entertain Paul's Master for thy guest, and thou
wilt not: for "he that receiveth one of these least," he saith, "receiveth
Me." (Matt. xviii. 5; Luke ix. 48.) By how much the brother may be least,
so much the more does Christ come to thee  through him. For he that
receives the great,  often does it from vainglory also; but he that
receives the small, does it purely for Christ's sake. It is in thy power to
entertain even the Father of Christ as thy guest, and thou will not: for,8)
"I was a stranger," He says, "and ye took me in" (Matt. xxv. 35): and
again, "Unto one of the least of these the brethren that believe on Me, ye
have done it unto Me." (ib. 40.) Though it be not Paul, yet if it be a
believer and a brother, although the least, Christ cometh to thee through
him. Open thine house, take Him in. "He that receiveth a prophet," He
saith, "shall receive a prophet's reward." (Matt. x. 41.) Therefore too he
that receives Christ, shall receive the reward of him who has Christ for
his guest.(1) Do not thou disbelieve His words, but be believing. Himself
hath said, Through them I come to thee: and that thou mayest not
disbelieve, He lays down both punishments for those who do not receive, and
honors for those who do receive; since He would not have done this, unless
both the person honored and the person insulted were Himself. "Thou
receivedst Me," He saith, "into thy lodging, I will receive thee into the
Kingdom of My Father; thou tookest away My hunger, I take away thy sins;
thou sawest Me bound, I see thee loosed; thou sawest Me a stranger, I make
thee a citizen of heaven; thou gavest Me bread, I give thee an entire
Kingdom, that thou mayest inherit and possess it." He saith not, "Receive,"
but, "Inherit," the word which is spoken of those who have possession by
right of ownership; as when we say, "This have I inherited." Thou didst it
to Me in secret, I will proclaim it openly: and of thine acts indeed I say,
that they were of free gift, but Mine are of debt. "For since thou," He
saith, "didst begin, I follow and come after: I am not ashamed to confess
the benefits conferred on Me, nor from what things thou didst free Me,
hunger and nakedness and wandering. Thou sawest Me bound, thou shalt not
behold the fire of hell; thou sawest Me sick, thou shalt not behold the
torments nor the punishments." O hands, truly blessed, which minister in
such services as these, which are accounted worthy to serve Christ! Feet
which go into prisons for Christ's sake, with ease defy the fire: no trial
of bonds have they, (the hands)(2) which saw Him bound! Thou clothedst Him
with a garment, and thou puttest on a garment of salvation: thou wast in
prison with Him, and with Him thou findest thyself in the Kingdom, not
ashamed, knowing that thou visitedst Him. The Patriarch knew not that he
was entertaining Angels, and he did entertain them. (Gen. xviii. 3.) Let us
take shame to ourselves, I beseech you: he was sitting in mid-day, being in
a foreign land, where he had none inheritance, "not so much as to set his
foot on" (ch. vii. 5):he was a stranger, and the stranger entertained
strangers: for he was a citizen of heaven. Therefore, not even while he was
on earth was he a stranger (to Him). We are rather strangers than that
stranger, if we receive not strangers. He had no home, and his tent was his
place of reception. And mark his liberality--he killed a calf, and kneaded
fine meal: mark his ready mind--by himself and his wife: mark the
unassuming manner--he worships and beseeches them.  For all these qualities
ought to be in that man who entertains strangers--readiness, cheerfulness,
liberality. For the soul of the stranger is abashed, and feels ashamed; and
unless (his host) show excessive joy, he is as (if) slighted, and goes
away, and it becomes worse than not to have received him, his being
received in this way. Therefore he worships them, therefore he welcomes
them with speech, therefore with a seat. For who would have hesitated,
knowing that this work was done unto Him? "But we are not in a foreign
land." If we will, we shall be able to imitate him. How many of the
brethren are strangers? There is a common apartment, the Church, which we
call the "Xenon." Be inquisitive (@@@perierga'zesthe), sit before the
doors, receive those who come yourselves; though you may not wish to take
them into your houses, at any rate in some other way (receive them), by
supplying them with necessaries. "Why, has not the Church means" you will
say? She has: but what is that to you? that they should be fed from the
common funds of the Church, can that benefit you? If another man prays,
does it follow that you are not bound to pray? Wherefore do you not say,
"Do not the priests pray? then why should I pray? "But I," you will say,
"give to him who cannot be received there." Give, though it be to that one:
for what we are anxious for is this, that you should give at any rate. Hear
what Paul says: "That it may relieve them that are widows indeed; and that
the Church be not burdened." (1 Tim. v. 16.) Be it how you will, only do
it. But I put it, not, "that the Church be not burdened," but, "that thou
be not burdened;" for at this rate thou wilt do nothing, leaving all to the
Church. This is why there is a common room set apart by the Church, that
you may not say these things. "The Church," say you, "has lands,(3) has
money, and revenues." And has she not charges? I ask; and has she not a
daily expenditure? "No doubt," you will say. Why then do you not lend aid
to her moderate means? I am ashamed indeed to say these things: however, I
compel no man, if any one imagines what I am saying to be for gain. Make
for yourself a guest-chamber in your own house: set up a bed there, set up
a table there and a candlestick. (comp. 2 Kings iv. 10.) For is it not
absurd, that whereas, if soldiers should come, you have rooms set apart for
them, and show much care for them, and furnish them with everything,
because they keep off from you the visible war of this world, yet strangers
have no place where they might abide? Gain a victory over the Church. Would
you put us to shame? This do: surpass us in liberality: have a room, to
which Christ may come; say, "This is Christ's cell; this building is set
apart for Him." Be it but an underground[1] chamber, and mean, He disdains
it not. "Naked and a stranger," Christ goes about, it is but a shelter He
wants: afford it, though but this. Be not uncompassionate, nor inhuman; be
not so earnest in worldly matters, so cold in spiritual. Let also the most
faithful of thy servants be the one entrusted with this office, and let him
bring in the maimed, the beggars, and the homeless. These things I say to
shame you. For ye ought indeed to receive them in the upper part of your
house; but if ye will not do this, then though it be below, though but
where thy mules are housed, and thy servants, there receive Christ.
Perchance ye shudder at hearing this. What then, when ye do not even this?
Behold, I exhort, behold, I bid you; let this be a matter to be taken up in
earnest. But ye do not wish it thus, perhaps? Do it some other way. There
are many poor men and poor women: set apart some one (of these) constantly
to remain there: let the poor man be (thine inmate) though but as a guard
to thy house: let him be to thee wall and fence, shield and spear. Where
alms are, the devil dares not approach, nor any other evil thing. Let us
not overlook so great a gain. But now a place is set apart for a chariot,
and for litters (@@@basterni'ois) another; but for Christ Who is wandering,
not even one! Abraham received the strangers in the place where he abode
himself; his wife stood in the place of a servant, the guests in the place
of masters. He knew not that he was receiving Christ; knew not that he was
receiving Angels; so that had he known it, he would have lavished his whole
substance. But we, who know that we receive Christ, show not even so much
zeal as he did who thought that he was receiving men. "But they are
impostors," you will say, "many of them, and unthankful." And for this the
greater thy reward. when thou receivest for the sake of Christ's name. For
if thou knowest indeed that they are impostors, receive them not into thy
house: but if thou dost not know this, why dost thou accuse them lightly?
"Therefore I tell them to go to the receiving house." But what kind of
excuse is there for us, when we do not even receive those whom we know, but
shut our doors against all? Let our house be Christ's general receptacle:
let us demand of them as a reward, not money, but that they make our house
the receptacle for Christ; let us run about everywhere, let us drag them
in, let us seize our booty: greater are the benefits we receive than what
we confer. He does not bid thee kill a calf: give thou bread to the hungry,
raiment to the naked, shelter to the stranger. But that thou mayest not
make this thy pretext, there is a common apartment, that of the Church;
throw thy money into that, and then thou hast received them: since
(Abraham) there had the reward of those things also which were done by his
servants. "He gave the calf to a young man, and he hasted to dress it."
(Gen. xviii. 7.) So well trained were his servants also! They ran, and
murmured not as ours do: for he had made them pious. He drew them out to
war, and they murmured not: so well disciplined were they. (Gen. xiv. 14.)
For he had equal care for all as for himself: he all but said as Job did,
"We were alike formed in the same womb." (Job xxxiii. 6.) Therefore let us
also take thought for their salvation, and let us make it our duty to care
for our servants, that they may be good; and let our servants also be
instructed in the things pertaining to God. Then will virtue not be
difficult to us, if we train them orderly. Just as in war, when the
soldiers are well-disciplined, the general carries on war easily, but the
contrary happens, when this is not so; and when the sailors too are of one
mind, the pilot easily handles the rudder-strings; so here likewise. For
say now, if thy servants have been so schooled, thou wilt not be easily
exasperated, thou wilt not have to find fault, wilt not be made angry, wilt
not need to abuse them. It may be, thou wilt even stand in awe of thy
servants, if the), are worthy of admiration, and they will be helpers with
thee, and will give thee good counsel. But from all these shall all things
proceed that are pleasing to God, and thus shall the whole house be filled
with blessing, and we, performing things pleasing to God, shall enjoy
abundant succor from above, unto which may we all attain, 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 XLVI: ACTS XXI. 18, 19.

And the day following Paul went in with us unto James: and all the elders
were present. And when he had saluted them, he declared particularly what
things God had wrought among the Gentiles by his ministry."  THIS was the
Bishop of Jerusalem; and to him (Paul) is sent on an earlier occasion. This
(James) was brother of the Lord; a great and admirable man. (To him, it
says,) "Paul entered in with us." Mark the (Bishop's) unassuming behavior:
"and the elders" (were present). Again Paul relates to them the things
relating to the Gentiles, not indulging in vainglory, God forbid, but
wishing to show forth the mercy of God, and to fill them with great joy.
(ch. xv.) See accordingly: "when they heard it," it says, "they glorified
God,"--not praised nor admired Paul: for in such wise had he narrated, as
referring all to Him-- "and said unto him, Thou seest, brother, how many
thousands of Jews there are which believed." Observe with what modest
deference they too speak: "they said to him:" not (James) as Bishop
discourses authoritatively, but they take Paul as partner with them in
their view; "Thou seest, brother:" as though immediately and at the outset
apologizing for themselves, and saying, "We did not wish this. Seest thou!
the necessity of the thing? 'how many thousands,' say they, 'of Jews there
are which' have come together." And they say not, "how many thousands we
have made catechumens," but, "there are. And these," say they, "are all
zealous for the law." (v. 20.) Two reasons--the number of them, and their
views. For neither had they been few, would it have been right to despise
them: nor, if they were many and did not all cling to the law, would there
have been need to  make much account of them. Then also a  third cause is
given: "And they all," it says,  "have been informed of thee "--they say
not, "have heard," but @@@kathchh'thhsan, that is, so they  have believed,
and have been taught, "that thou teachest apostasy from Moses to all the
Jews which are among the Gentiles, by telling  them not to circumcise their
children, neither  to walk after the customs." (v. 21.) "What is it
therefore? the multitude must needs come together: for they will hear that
thou art come. Do therefore this that we say to thee" (v. 22, 23): they say
these things as advising, not as commanding. "We have four men which have a
vow on them ;them take, and purify thyself with them, and be at charges
with them." Make thy defence in act, not in word--" that they may shave
themselves," it says, "and all may know that those things, whereof they
were informed concerning thee, are nothing; but that thou thyself also
walkest orderly, and keepest the law" (v. 23, 24): they say not,
"teachest," but, of superabundance, "that thou thyself also keepest the
law." For of course not this was the matter of chief interest, whether he
did not teach others, but, that he did himself observe the law. "What then"
(he might say), "if the Gentiles should learn it? I shall injure them." How
so? say they, seeing that even we, the teachers of the Jews, have sent unto
them. "As touching the Gentiles which believe, we have, written and
concluded that they observe no such thing, save only that they keep
themselves from things offered to idols, and from blood, and from
strangled, and from fornication." (v. 25.) Here with a kind of remonstrance
(@@@entreptikw^s), As "we," say they, commanded them, although we are
preachers to the Jews, so do thou, although a preacher to the Gentiles,
cooperate with us. Observe Paul: he does not say, "Well, but I can bring
forward Timothy, whom I circumcised: well, but I can satisfy them by what I
have to say (of myself) :" but he complied, and did all: for in fact thus
was it expedient (to do).[*] For it was one thing to take (effectual)
measures for clearing himself, and another to have done these things
without the knowledge of any (of the parties). It was a step open to no
suspicion, the fact of his even bearing the expenses. "Then Paul took the
men, and the next day purifying himself with them entered into the temple,
signifying the accomplishment of the days of purification, until that an
offering should be offered for every one of them." (v. 26.) "Signifying,"
@@@diagge'llwn, i.e. @@@kata'ggellwn, publicly notifying: so that it was he
who made himself conspicuous. "And when the seven days were about to be
completed, the Jews from Asia"--for (his arrival) most keeps times with
theirs[1]--"when they saw him in the temple, stirred up all the people, and
laid hands on him, crying out, Men of Israel, help: This is the man, that
teacheth all men everywhere against the people, and the law, and this
place: and further brought Greeks also into the temple, and hath polluted
this holy place." (v. 27, 28.) Mark their habitual conduct, how turbulent
we everywhere find it, how men who with or without reason make a clamor in
the midst.[2] "For they had seen before with him in the city Trophimus an
Ephesian, whom they supposed that Paul had brought into the temple. And all
the city was moved, and the people ran together: and they took Paul, and
drew him out of the temple and forthwith the doors were shut," (v. 29, 30.)
"Men of Israel," it says, "help: this is the man that (teaches) against the
people, and the law, and this place."--the things which most trouble them,
the Temple and the Law. And Paul does not tax the Apostles with being the
cause of these things to him. "And they drew him," it says, "out of the
Temple: and the doors were shut." For they wished to kill him; and
therefore were dragging him out, to do this with greater security. "And as
they went about to kill him, tidings came unto the tribune of the cohort,
that all Jerusalem was in an uproar. Who immediately took soldiers and
centurions, and ran down unto them: and when they saw the tribune and the
soldiers, they left beating of Paul. Then the tribune came near, and took
him, and commanded him to be bound with two chains; and demanded who he
was, and what he had done. And some cried one thing, some another, among
the multitude." (v. 31-34.) But the tribune having come down delivered him,
and "commanded him to be bound with two chains :" (hereby) appeasing the
anger of the people. "And when he could not know the certainty for the
tumult, he commanded him to be carried into the castle. And when he came
upon the stairs, so it was, that he was borne of the Soldiers for the
violence of the people. For the multitude of the people followed after,
crying, Away with him!" (v. 34-36.) What means, "Away with him?" that is,
what they say with us according to the Roman custom,  To the standards with
him![8] "And as Paul was to be led into the castle, he said unto the
tribune, May I speak unto thee?" (v. 37.) In the act of being borne along
up the stairs, he requests to say something to the tribune: and observe how
quietly he does it. "May I speak unto thee?" he says. "Who said, Canst thou
speak Greek? Art thou not then that Egyptian, which before these days
madest an uproar, and leddest out into the wilderness four thousand men
that were murderers?" (v. 38.) For (this Egyptian) was a revolutionary and
seditious person. With regard to this then Paul clears himself, and * *[4]

   (Recapitulation.) "Do therefore this that we say unto thee," etc. (v.
23, 24.) He shows that it was not necessary to do this upon principle
(@@@prohgoume'nws)--whence also they obtain his compliance--but that it was
economy and condescension.[*] "As touching the Gentiles," etc. (v. 25.)
Why, then, this was no hindrance to the preaching, seeing they themselves
legislated for them to this effect. Why, then,[1] in his taking Peter to
task he does not absolutely (@@@haplw^s) charge him with doing wrong: for
precisely what he does on this occasion himself, the same does Peter on
that occasion, (merely) holding his peace, and establishing his doctrine.
(Gal. ii. 11.) And he says not, For why? it is not right to teach those
among the Gentiles. "It is not enough to have not (so) preached there, but
there was need also to do something more, that those may be persuaded that
thou observest the law. The affair is one of condescension, be not
alarmed." They do not advise him (to this course) sooner, until they have
first spoken of the economy and the gain. "And besides, the doing this in
Jerusalem, is a thing to be borne. 'Do thou this thing therefore' here,
that it may be in thy power abroad to do the other." (b) "The next day," it
says, "he took them" (v. 26): he deferred it not; for when there is economy
in the case, this is the way of it. (a) "Jews from Asia having seen him,"
for it was natural that they were spending some days there, "in the
Temple." (v. 27.) (c) Mark the economy (of Providence) that appeared (in
this). (p. 279 note[1]) After the (believing) Jews had been persuaded
(concerning him), then it is that those (Jews of Asia) set upon him in
order that those (believing Jews) may not also set upon him. Help, say
they, "ye men of Israel!" as though it were some (monster) difficult to be
caught, and hard to be overcome, that has fallen into their hands. "All
men," they say, "everywhere, he teaseth not to teach;" not here only. And
then the accusation (is) more aggravated by the present circumstances. "And
yet more," say they, "he has polluted the temple, having brought into it
men who are Greeks." (v. 28.) And yet in Christ's time there "came up
(Greeks) to worship" (John xii. 20): true, but here it speaks of Greeks who
had no mind to worship. "And they seized Paul," etc. (v. 30-35.) They no
longer wanted laws nor courts of justice: they also beat him. But he
forbore to make his defence then; he made it afterward: with reason; for
they would not even have heard him then. Pray, why did they cry, "Away with
him?" (v. 36.) They feared he might escape them. Observe how submissively
Paul speaks to the tribune. "May I speak unto thee? Then art not thou  that
Egyptian?" (v. 37, 38.) This Egyptian, namely, was a cheat and impostor,
and the devil expected to cast a cloud over (the Gospel) through him, and
implicate both Christ and His Apostles in the charges pertaining to those
(imposters): but he prevailed nothing, nay the truth became even more
brilliant, being nothing defeated by the machinations of the devil, nay
rather shining forth all the more. Since if there had not been impostors,
and then these (Christ and His Apostles) had prevailed, perhaps some one
might have laid hold upon this: but when those impostors did actually
appear, this is the wonder. "In order," says (the Apostle), "that they
which are approved may be made manifest." (1 Cor. xi. 19.) And Gamaliel
says, "Before these days stood up Theudas."[2] Then let us not grieve that
heresies exist, seeing that false Christs wished to attack even Christ both
before this and after; with a view to throw Him into the shade, but on
every occasion we find the truth shining out transparent. So it was with
the Prophets: there were false prophets, and by contrast with these they
shone the more: just as disease enhances health, and darkness light, and
tempest calm. There is no room left for the Greeks to say that (our
teachers) were impostors and mountebanks: for those (that were such) were
exposed. It was the same in the case of Moses: God suffered the magicians,
on purpose that Moses might not be suspected to be a magician: He let them
teach all men to what length magic can go in making a fantastic show:
beyond this point they deceived not, but themselves confessed their defeat.
Impostors do us no harm, rather do us good, if we will apply our mind to
the matter. What then, you will say, if we are partners with them in common
estimation? The estimation is not among us, but with those who have no
judgment. Let not us greatly care for the estimation of the many, nor mind
it more than needs. To God we live, not to men: in heaven we have our
conversation, not on earth: there lie the awards and the prizes of our
labors, thence we look for our praises, thence for our crowns. Thus far let
us trouble ourselves about men--that we do not give and afford them a
handle against us. But if, though we afford none, those choose to accuse us
thoughtlessly and without discrimination, let us laugh, not[1] weep.
"Provide" thou "things honest before the Lord and before men" (2. Cor.
viii. 21): if, though thou provide things honest, that man derides, give
thyself no more concern (for that). Thou hast thy patterns in the
Scriptures. For, saith he, "do I now persuade men or God?" (Gal. i. 10) and
again, "We persuade men, but we are made manifest unto God." (2 Cor. v.
11.) And Christ (spoke) thus of them that take offence: "Let them alone,
they be blind guides of the blind (Matt. xv. 14); and again, "Woe unto you,
when all men speak well of you" (Luke vi. 26): and again, "Let your works
shine, that men may see, and glorify your Father which is in heaven."
(Matt. v. 16.) And, "Whoso shall offend one of these little ones, it were
better for him that a millstone were hanged about his neck, and he were
drowned in the depths of the sea." (Matt. xviii. 6.) These sayings are not
contrary, nay, they are exceedingly in accord. For when the offence is with
us, then woe unto us, but when not with us, not so. And again, Woe to (that
man) through whom "the name of God is blasphemed." (Rom. ii. 24.) How then
if I do what is right in anything, but another blasphemes? That is nothing
to me, but only to him: for through him (God) was blasphemed. "And how is
it possible to do what is right in anything, and ,yet give a handle to the
rest?" Whence will ye that. I bring examples--from present, or from old
times? Not to be easily scared (@@@psophodeei^s), shall we speak to the
very point now in hand? Paul judaized in Jerusalem, but in Antioch not so:
he judaized, and they were offended (p. 282, note[3]), but those had no
right to be offended. He is said to have saluted both Nero's cupbearer and
his concubine :[2] what, think ye, must they have said against him because
of this? But they had no right to do so. Since, if he drew them to him
for[3] loose living or any wicked acts, one might well be offended: but if
in order to right living, what is there to be offended at? Let me mention
something that happened to one of my acquaintance. The wrath of God once
fell upon (a city), and he being very young (was) in the order of deacon.
The bishop was absent at the time, and of the presbyters none took thought
for the matter, but indiscriminately they caused in one night immense
numbers[4] of people to be baptized all at once, and they did
indiscriminately receive baptism, all of them ignorant of everything: these
he took apart by a hundred or two hundred together, and discoursed to them,
not upon any other subject, but only on the sacraments, so that the
unbaptized also were not allowed to be present. Many thought he did this
because he coveted rule. But he cared not for that: neither however did he
continue the thing for a (longer) time, but immediately desisted. When
then? Was he the cause of the scandal? I think not. For if indeed he had
done this without cause, they might with reason have ascribed it to him:
and so again, if he had continued to do so. For when aught of what is
pleasing to God is hindered by another's taking offence, it is right to
take no notice: but then is the time to mind it, when we are not forced
because of him to offend God. For, say, if, while we are discoursing and
putting drunkards to shame (@@@skwpto'ntwn), any one take offence--am I to
give over speaking? Hear Christ say, "Will ye also go away?" (John vi. 67.)
So then, the right thing is, neither to take no notice, nor to take too
much, of the weakness of the many. Do we not see the physicians acting
thus: how, when it may be done, they humor the whims of their patients, but
when the gratification does harm, then they will not spare? Always it is
good to know the right mean. Many reviled, because a certain beautiful
virgin stayed, and they railed upon those who catechised (her). What then?
Was it their duty to desist for that? By no means. For let us not look to
this only, whether some be offended, but whether they are justly offended,
and[5] so that it is no hurt to ourselves (to give way). "If meat," saith
(Paul), "offend my brother, I will eat no meat as long as the world lasts."
(1 Cor. viii. 13.) With reason: for the not eating did (him) no harm. If
however it offend him, that I wish to renounce (@@@apota'xasqai) (the
world), it is not right to mind him. And whom, you will ask, does this
offend? Many, to my knowledge. When therefore the hindrance is a thing
indifferent, let (the thing) be done[1]. Else, if we were to look only to
this, many are the things we have to desist from: just as, on the other
hand, if we should despise (all objections), we have to destroy many
(brethren). As in fact Paul also took thought beforehand concerning
offence: "Lest," he says, "in this liberality which is administered by us:"
for it was attended with no loss (to him) to obviate an ill surmise. But
when we fall into such a necessity as that great evils should ensue through
the other's taking offence[2] let us pay no heed to that person. He has to
thank himself for it, and we are not now accountable, for it was not
possible to spare him without hurt (to ourselves). Some were offended,
because certain believers sat down to meat in (heathen) temples. It was not
right to sit down: for no harm came of this (their not doing it). They were
offended, because Peter ate with the Gentiles. But he indeed spared them,
but (Paul)[3] not so. On all occasions it behooves us in following the laws
of God to take great pains that we give no matter of offence; that both
ourselves may not have to answer for it, and may have mercy vouchsafed us
from God, by the grace and loving-kindness 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 XLVII: ACTS XXI. 39, 40.

"But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a
citizen of no mean city: and I beseech thee, suffer me to speak unto the
people. And when he had given him license, Paul stood on the stairs, and
beckoned with the hand unto the' people. And when there was made a great
silence, he spake unto them in the Hebrew tongue, saying."

   Observe how, when he discourses to those that are without, he does not
decline availing himself of the aids afforded by the laws. Here he awes the
tribune by the name of his city. And again, elsewhere he said, "Openly,
uncondemned, Romans as we are, they have cast us into prison." (ch. xix.
37.) For since the tribune said, "Art thou that Egyptian?" he immediately
drew him off from that surmise: then, that he may not be thought to deny
his nation, he says at once, "I am a Jew:" he means his religion? (b) What
then? he did not deny (that he was a Christian): God forbid: for he was
both a Jew and a Christian, observing what things he ought: since indeed
he, most of all men, did obey the law: (a) as in fact he elsewhere calls
himself, "Under the law to Christ." (I Cor. ix. 21.) What is this, I pray?
(c) The man[5] that believes in Christ. And when discoursing with Peter, he
says: "We, Jews by nature.--But I beseech thee, suffer me to speak unto the
people." (Gal. ii. 15.) And this is a proof, that he does not speak lies,
seeing he takes all as his witnesses. Observe again how mildly he speaks.
This again is a very strong argument that he is chargeable with no crime,
his being so ready to make his defence, and his wishing to come to
discourse with the people of the Jews. See a man well-prepared
(@@@tetagme'non @@@a'ndra)!--Mark the providential ordering of the thing:
unless the tribune had come, unless he had bound him, he would not have
desired to speak for his defence, he would not have obtained the silence he
did. "Standing on the stairs." Then there was the additional facility
afforded by the locality, that he should have a high place to harangue them
from--in chains too! What spectacle could be equal to this, to see Paul,
bound with two chains, and haranguing the people! (To see him,) how he was
not a whit perturbed, not a whit confused; how, seeing as he did so great a
multitude all hostility against him, the ruler standing by, he first of all
made them desist from their auger: then, how prudently (he does this). Just
what he does in his Epistle to the Hebrews, the same he does here: first he
attracts them by the sound of their common mother tongue: then by his
mildness itself. "He spake unto them," it says, "in the Hebrew tongue,
saying, Men, brethren, and fathers, hear ye my defence which I make now
unto you." (ch. xxii. 1.) Mark his address, at once so free from all
flattery, and so expressive of meekness. For he says not, "Masters," nor
"Lords," but, "Brethren," just the word they most liked: "I am no alien
from. you," he says, nor "against you." "Men," he says, "brethren, and
fathers:" this, a term of honor, that of kindred. "Hear ye," says he, "my"-
-he says not, "teaching," nor "harangue," but, "my defence which I now make
unto you." He puts himself in the posture of a suppliant. "And when they
heard that he spake in the Hebrew tongue to them, they kept the more
silence." (v. 2.) Do you observe how the using the same tongue subdued
them? In fact, they had a sort of awe for that language. Observe also how
he prepares the way for his discourse, beginning thus: "I am verily a man
which am a Jew, born in Tarsus, a city in Cihcia, yet brought up in this
city at the feet of Gamaliel, and taught according to the perfect manner of
the law of the fathers, and was zealous toward God, as ye all are this
day." (v. 3.) "I am a man," he says, "which am a Jew:" which thing they
liked most of all to hear; "born in Tarsus, a city of Cilicia." That they
may not again think him to be of another nation, he adds his religion: "but
brought up in this city." (p. 282, note[1].) He shows how great was his
zeal for the worship, inasmuch as having left his native city, which was so
great and so remote too, he chose to be brought up here for the Law's sake.
See how from the beginning he attached himself to the law.[*] But this he
says, not only to defend himself to them, but to show that not by human
intent was he led to the preaching of the Gospel, but by a Divine power:
else, having been so educated, he would not have suddenly changed. For if
indeed he had been one of the common order of men, it might have been
reasonable to suspect this: but if he was of the number of those who were
most of all bound by the law, it was not likely that he Should change
lightly, and without strong necessity. But perhaps some one may say: "To
have been brought up here proves nothing: for what if thou camest here for
the purpose of trading, or for some other cause?" Therefore he says, "at
the feet of Gamaliel:" and not simply, "by Gamaliel," but "at his feet,"
showing his perseverance, his assiduity, his zeal for the hearing, and his
great reverence for the man. "Taught according to the perfect manner of the
law of the fathers." Not simply, "the law," but "the law of the fathers;"
showing that he was such from the beginning, and not merely one that knew
the Law. All this seems indeed to be spoken on their side, but in fact it
told against them, since he, knowing the law, forsook it. "Yes: but what if
thou didst indeed know the law accurately, but dost not vindicate it, no,
nor love it?" "Being a zealot," he adds: not simply (one that knew it).
Then, since it was a high encomium he had passed upon himself, he makes it
theirs as well as his, adding, "As ye all are this day." For he shows that
they act not from any human object, but from zeal for God; gratifying them,
and preoccupying their minds, and getting a hold upon them in a way that
did no harm. Then he brings forward proofs also, saying, "and I persecuted
this way unto the death, binding and delivering into prisons both men and
women. As also the high priest doth bear me witness, and all the estate of
the elders" (v. 4, 5): "How does this appear." As witnesses he brings
forward the high-priest himself and the eiders. He says indeed, "Being a
zealot, as ye" (Hom. xix. p. 123): but he shows by his actions, that he
went beyond them. "For I did not wait for an opportunity of seizing them: I
both stirred up the priests, and undertook journeys: I did not confine my
attacks, as ye did, to men, I extended them to women also: "both binding,
and casting into prisons both men and women." This testimony is
incontrovertible; the (unbelief) of the Jews (is left) without excuse. See
how many witnesses he brings forward, the elders, the high-priest, and
those in the city. Observe his defence, how it is not of cowardly fear (for
himself, that he pleads), no, but for teaching and indoctrination. For had
not the hearers been stones, they would have felt the force of what he was
saying. For up to this point he had themselves as witnesses: the rest,
however, was without witnesses: "From whom also I received letters unto the
brethren, and went to Damascus, to bring them which were there bound unto
Jerusalem, for to be punished. And it came to pass, that, as I made my
journey, and was come nigh unto Damascus about noon, suddenly there shone
from heaven a great light round about me. And I fell unto the ground, and
heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I
answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth,
Whom thou persecutest." (v. 6, 7, 8.) Why then, these very things ought to
have been held worthy of credit, from those that went before: otherwise he
would not have undergone such a revolution. How if he is only making a fine
story of it, say you? Answer me, Why did he suddenly fling away all this
zeal? Because he looked for honor? And yet he got just the contrary. But an
easy life, perhaps? No, nor that either. Well but something else? Why it is
not in the power of thought to invent any other object. So then, leaving it
to themselves to draw the inference, he narrates the facts. "As I came
nigh," he says, "unto Damascus, about noonday." See how great was the
excess of the light. What if he is only making a fine story, say you? Those
who were with him are witnesses, who led him by the hand, who saw the
light. "And they that were with me saw indeed the light, and were afraid;
but they heard not the voice of Him that spake to me." (v. 9.) But in
another place he says, "Hearing the voice, but seeing no man." (Acts ix.
7.) It is not at variance: no, there were two voices, that of Paul and the
Lord's voice: in that place, the writer means Paul's voice (Horn. xix. P.
124, note[2]); as in fact (Paul) here adds, "The voice of Him that spake
unto me. Seeing no man:" he does not say, that they did not see the light:
but, "no man," that is, "none speaking," And good reason that it should be
so, since it behooved him alone to have that voice vouchsafed unto him. For
if indeed they also had heard it, (the miracle) would not have been so
great. Since persons of grosser minds are persuaded more by sight, those
saw the light, and were afraid. In fact, neither did the light take so much
effect on them, as it did on him: for it even blinded his eyes: by that
which befel him, (God) gave them also an opportunity of recovering their
sight, if they had the mind. It seems to me at least, that their not
believing was providentially ordered, that they might be unexceptionable
witnesses. "And he said unto me" it says, "I am Jesus of Nazareth, Whom
thou persecutest." (comp. ch. ix. 5.) Well is the name of the city
(Nazareth) also added, that they might recognize (the Person): moreover,
the Apostles also spoke thus. (ch. ii. 22; iv. 10; x. 38.) And Himself bore
witness, that they were persecuting Him. "And they that were with me saw
indeed the light, and were afraid, but they heard not the voice of Him that
spake to me. And I said, What shall I do, Lord? And the Lord said unto me,
Arise, and go into Damascus; and there it shall be told thee of all things
which are appointed for thee to do. And when I could not see for the glory
of that light, being led by the hand of them that were with me, I came into
Damascus. And one Ananias, a devout man according to the law, having a good
report of all the Jews which dwelt there, came unto me, and stood, and said
unto me, Brother Saul, receive thy sight. And the same hour I looked up
upon him. Enter into the city," it says, "and there it shall be spoken to
thee of all that is appointed for thee to do." (v. 10-13.) Lo! again
another witness. And see how unexceptionable he makes him also. "And one
Ananias," he says, "a devout man according to the law,"--so far is it from
being anything alien!--"having a good report of all the Jews that dwelt"
(there). "And I in the same hour received sight." Then follows the
testimony borne by the facts. Observe how it is interwoven, of persons and
facts; and the persons, both of their own and of aliens: the priests, the
elders, and his fellow-travellers: the facts, what he did and what was done
to him: and facts bear witness to facts, not persons only. Then Ananias, an
alien;[1] then the fact itself, the recovery of sight; then a great
prophecy. "And he said, The God of our fathers hath chosen thee, that thou
shouldest know His will, and see That Just One." (v. 14.) It is well said,
"'Of the fathers," to show that they were not Jews, but aliens from the
law, and that it was not from zeal (for the law) that they were acting.
"That thou shouldest know HIs will." Why then His will is this. See how in
the form of narrative it is teaching. "And see That Just One, and hear the
voice of His mouth. For thou shall be His witness unto all men of what thou
hast seen and heard. And see," he says, "that Just One." (v. 15.) For the
present he says no more than this: if He is Just, they are guilty. "And
hear the voice of His mouth." See how high he raises the fact! "For thou
shall be His witness--for this, because thou wilt not betray the sight and
hearing (i.e. "prove false to")--" both of what thou hast seen, and of what
thou hast heard:" by means of both the senses he claims his faith, fulness-
-"to all men. And now why tarriest thou? arise, and be baptized, and wash
away thy sins, calling on His name." (v. 16.) Here it is a great thing he
has uttered. For he said not, "Be baptized in His name:" but, "calling on
the name of Christ." It shows that He is God: since it is not lawful to
"call upon" any other, save God. Then he shows also, that he himself was
not compelled: for, "I said," says he, "What must I do?" Nothing is (left)
without witness: no; he brings forward the witness of a whole city, seeing
they had beheld him led by the hand. But see the prophecy fulfilled. "To
all men," it is said. For he did become a witness to Him, and a witness as
it ought to be; by what he suffered, by what he did, and by what he said.
Such witnesses ought we also to be, and not to betray the things we have
been entrusted withal: I speak not only of doctrines, but also of the
manner of life. For observe: because he had seen, because he had heard, he
bears witness to all men, and nothing hindered him. We too bear witness
(Mod. text "have heard") that there is a Resurrection and numberless good
things: we are bound to bear witness of this to all men. "Yes, and we do
bear witness," you will say, "and do believe." How; when ye act the
contrary? Say now: if any one should call himself a Christian, and then
having apostatized should hold with the Jews, would this testimony suffice?
By no means: for men would desire the testimony which is borne by the
actions. Just so, if we say that there is a Resurrection and numberless
good things, and then despise those things and prefer the things here, who
will believe us? Not what we say, but what we do, is what all men look to.
"Thou shalt be a witness," it says, "unto all men:" not only to the
friendly, but also to the unbelievers: for this is what witnesses are for;
not to persuade those who know, but those who know not. Let us be
trustworthy witnesses. But how shall we be trustworthy? By the life we
lead. The Jews assaulted him: our passions assault us, bidding us abjure
our testimony. But let us not obey them: we are witnesses from God.
(Christ) is judged that He is not God:[1] He has sent us to bear witness to
Him. Let us bear witness and persuade those who have to decide the point:
if we do not bear witness, we have to answer for their error also. But if
in a court of justice, where worldly matters come in question, nobody would
receive a witness full of numberless vices, much less here, where such (and
so great) are the matters to be considered. We say, that we have heard
Christ, and that we believe the things which He has promised: Show it, say
they, by your works: for your life bears witness of the contrary--that ye
do not believe. Say, shall we look at the money-getting people, the
rapacious, the covetous? the people that mourn and wail, that build and
busy themselves in all sorts of things, as though they were never to die?
"Ye do not believe that ye shall die, a thing so plain and evident: and how
shall we believe you when ye bear witness?" For there are, there are many
men, whose state of mind is just as if they were not to die. For when in a
lengthened old age they set about building and planting, when will they
take death into their calculations? It will be no small punishment to us
that we were called to bear witness, but were not able to bear witness of
the things that we have seen. We have seen Angels with our eyes, yea, more
clearly than those who have (visibly) beheld them. We shall be (Mud. text
"Then let us be") witnesses to Christ: for not those only are "martyrs,"
(or witnesses, whom we so call), but ourselves also. This is why they are
called martyrs, because when bidden to abjure (the faith), they endure all
things, that they may speak the truth: and we, when we are bidden by our
passions to abjure, let us not be overcome. Gold saith: Say that Christ is
not Christ. Then listen not to it as to God, but despise its biddings. The
evil lusts[2] "profess that they know God, but in works they deny Him."
(Tit. i. 16.) For this is not to witness, but the contrary. And indeed that
others should deny, (Him) is nothing wonderful: but that we who have been
called to bear witness should deny Him, is a grievous and a heinous thing:
this of all things does the greatest hurt to our cause. "It shall be to
(your)selves for a testimony." (Luke xxi. 13), He saith: but (this is) when
we ourselves stand to it firmly. If we would all bear witness to Christ, we
should quickly persuade the greater number of the heathen. It is a great
thing, my beloved, the life (one leads). Let a man be savage as a beast,
let him openly condemn thee on account of thy doctrine,[1] yet he secretly
approves, yet he will praise, yet he will admire. For say, whence can an
excellent life proceed? From no source, except from a Divine Power working
in us. "What if there be heathen also of such a character?" If anywhere any
of them be such, it is partly from nature, partly from vainglory. Wilt thou
learn what a brilliancy there is in a good life, what a force of persuasion
it has? Many of the heretics have thus prevailed, and while their doctrines
are corrupt, yet the greater part of men out of reverence for their
(virtuous) life did not go on to examine their doctrine: and many even
condemning them on account of their doctrine, reverence them on account of
their life: not rightly indeed, but still so it is, that they do thus feel
(towards them). This has brought slanders on the awful articles of our
creed, this has turned everything upside down, that no one takes any
account of good living: this is a mischief to the faith. We say that Christ
is God; numberless other arguments we bring forward, and this one among the
rest, that He has persuaded all men to live rightly: but this is the case
with few. The badness of the life is a mischief to the doctrine of the
Resurrection, to that of the immortality of the soul, to that of the
Judgment: many other (false doctrines) too it draws on with itself, fate,
necessity, denial of a Providence. For the soul being immersed in
numberless vices, by way of consolations to itself tries to devise these,
that it may not be pained in having to reflect that there is a Judgment,
and that virtue and vice lie in our own power. (Such a) life works
numberless evils, it makes men beasts, and more irrational than beasts: for
what things are in each several nature of the beasts, these it has often
collected together in one man, and turned everything upside down. This is
why the devil has brought in the doctrine of Fate: this is why he has said
that the world is without a Providence (Hom. ii. p. 15): this is why he
advances his hypothesis of good natures, and evil natures, and his
hypothesis of evil (uncreated and) without beginning, and material (in its
essence): and, in short, all the rest of it, that he may ruin our life. For
it is not possible for a man who is of such a life either to recover
himself from corrupt doctrines, or to remain in a sound faith: but of
inevitable necessity he must receive all this. For I do not think, for my
part, that of those who do not live aright, there could be easily found any
who do not hold numberless satanical devices--as, that there is a nativity
(or birth-fate) (@@@ge'nesis), that things happen at random, that all is
hap-hazard and chance-medley. Wherefore I beseech you let us have a care
for good living, that we may not receive evil doctrines. Cain received for
punishment that he should be (ever) groaning and trembling. (Gen. iv. 14.)
Such are the wicked, and being conscious within themselves of numberless
bad things, often they start out of their sleep, their thoughts are full of
tumult, their eyes full of perturbation; everything is fraught for them
with misgivings, everything alarms them, their soul is replete with
grievous expectation and cowardly apprehension, contracted with impotent
fear and trembling. Nothing can be more effeminate than such a soul,
nothing more inane.[2] Like madmen, it has no self-possession. For it were
well for it that in the enjoyment of calm and quiet it were enabled to take
knowledge of its proper nobility. But when all things terrify and throw it
into perturbation, dreams, and words, and gestures, and forebodings,
indiscriminately, when will it be able to look into itself, being thus
troubled and amazed? Let us therefore do away with its fear, let us break
asunder its bonds. For were there no other punishment, what punishment
could exceed this--to be living always in fear, never to have confidence,
never to be at ease? Therefore knowing these things assuredly, let us keep
ourselves in a state of calm and be careful to practise virtue, that
maintaining both sound doctrines and an upright life, we may without
offence pass through this life present, and be enabled to attain unto the
good things which God hath promised to them that love Him, through the
grace and mercy of His only-begotten Son, with Whom to the Father and the
Holy Ghost together be glory, might, honor, now and ever, world without
end. Amen.

HOMILY XLVIII: ACTS XXII. 17-20.

"And it came to pass, that, when I was come again to Jerusalem, even while
I prayed in the temple, I was in a trance; and saw him saying unto me, Make
haste, and get thee quickly out of Jerusalem: for they will not receive thy
testimony concerning me. And I said, Lord, they know that I imprisoned and
beat in every synagogue them that believed on thee: and when the blood of
thy martyr Stephen was shed, I also was standing by, and consenting unto
his death, and kept the raiment of them that slew him."

   SEE how he thrusts himself (into danger), I came, he says, after that
vision, "to Jerusalem. I was in a trance," etc. Again, this is without
witness: but observe, the witness follows from the result. He said, "They
will not receive thy testimony:" they did not receive it. And yet from
calculations of reason the surmise should have been this, that they would
assuredly receive him. For I was the man that made war upon the Christians:
so that they ought to have received him. Here he establishes two things:
both that they are without excuse, since they persecuted him contrary to
all likelihood or calculation of reason; and, that Christ was God, as
prophesying things contrary to expectation, and as not looking to past
things, but fore-knowing the things to come. How then does He say, "He
shall bear My name before the Gentiles and kings and children of Israel?"
(Acts ix. 15.) Not, certainly persuade. Besides which, on other occasions
we find the Jews were persuaded, but here they were not. Where most of all
they ought to have been persuaded, as knowing his former zeal (in their
cause), here they were not persuaded. "And when the blood of Thy martyr
Stephen," etc. See where again his discourse terminates, namely, in the
forcible main point (@@@eis @@@to` @@@ischuro`n @@@kepha'laion): that it
was he that persecuted, and not only persecuted but killed, nay, had he ten
thousand hands (@@@muri'ais @@@chersi`n @@@anairw^n) would have used them
all to kill Stephen. He reminded them of the murderous spirit heinously
indulged (by him and them).  Then of course above all they would not endure
him, since this convicted them; and truly the  prophecy was having its
fulfilment: great the zeal, vehement the accusation, and the Jews
themselves witnesses of the truth of Christ! "And he said unto me, Depart:
for I will send thee far hence unto the Gentiles. And they gave him
audience unto this word, and then lifted up their voices, and said, Away
with such a fellow from the earth: for it is not fit that he should live."
(v. 21, 22.) The Jews[1] would not endure to hear out all his harangue,[*]
but excessively fired by their wrath, they shouted, it says, "Away with
him; for it is not fit that he should live. And as they cried out, and cast
off their clothes, and threw dust into the air, the tribune commanded him
to be brought into the castle, and bade that be should be examined by
scourging; that he might know wherefore they cried so against him." (v. 23,
24.) Whereas both the tribune ought to have examined whether these things
were so--yes, and the Jews themselves too --or, if they were not so, to
have ordered him to be scourged, he "bade examine him by scourging, that he
might know for what cause they so clamored against him." And yet he ought
to have learnt from those clamorers, and to have asked whether they laid
hold upon aught of the things spoken: instead of that, without more ado he
indulges his arbitrary will and pleasure, and acts with a view to gratify
them: for he did not look to this, how he should do a righteous thing, but
only how he might stop their rage unrighteous as it was. "And as they bound
him with thongs, Paul said unto the centurion that stood by, Is it lawful
for you to scourge a man that is a Roman and uncondemned?" (v. 25.) Paul
lied not, God forbid: for he was a Roman.[1] if there was nothing else, he
would have been afraid (to pretend this), lest he should be found out, and
suffer a worse punishment. (See Sueton. Vit. Claud. � 25.) And observe he
does not say it peremptorily (@@@haplw^s), but, "Is it lawful for you?" The
charges brought are two, both its being without examination, and his being
a Roman. They held this as a great privilege, at that time: for they say
that (it was only) from the time of Hadrian that all[2] were named Romans,
but of old it was not so. He would have been contemptible had he been
scourged: but as it is, he puts them into greater fear (than they him). Had
they scourged him, they would also have dismissed[3] the whole matter, or
even have killed him; but as it is, the result is not so. See how God
permits many (good results) to be brought about quite in a human way, both
in the case of the Apostles and of the rest (of mankind). Mark how they
suspected the thing to be a pretext,[4] and that in calling himself a
Roman, Paul lied: perhaps surmising this from his poverty. "When the
centurion heard that, he went and told the tribune, saying, Take heed what
thou doest: for this man is a Roman. Then the tribune came, and said unto
him, Tell me, art thou a Roman? He said, Yea. And the tribune answered,
With a great sum obtained I this freedom. And Paul said, But I was free
born. Then straightway they departed from him which should have examined
him: and the tribune also was afraid, after he knew that he was a Roman,
and because he had bound him." (v. 26-29.)--"But I," he says, "was free
born." So then his father also was a Roman. What then comes of this? He
bound him, and brought him down to the Jews.[5] "On the morrow, because he
would have known the certainty whereof he was accused of the Jews, he
loosed him from his bands, and commanded the chief priests and all their
council to appear, and brought Paul down, and set him before them." (v.
30.) He discourses not now to the multitude, nor to the people. "And Paul,
earnestly beholding the council, said, Men and brethren, I have lived in
all good conscience before God until this day." (ch. xxiii. 1.) What he
means is this: I am not conscious to myself of having wronged you at all,
or of having done anything worthy of these bonds. What then said the high
priest?[6] Right justly, and ruler-like, and mildly: "And the high priest
Ananias commanded them that stood by him to smite him on the mouth. Then
said Paul unto him, God shall smite thee, thou whited wall: for sittest
thou to judge me after the law, and commandest me to be smitten contrary to
the law? And they that stood by said, Revilest thou God's high priest? Then
said Paul, I wist not, brethren,  that he was the high priest: for it is
written, Thou shalt not speak evil of the ruler of thy people."[7] (v. 3-
5.) Because "I knew not that he was high priest." Some say, Why then does
he defend himself as if it was matter of accusation, and adds, "Thou shalt
not speak evil of the ruler of thy people?" For if he were not the ruler,
was it right for no better reason than that to abuse (him or any) other? He
says himself, "Being reviled, we bless; being persecuted, we suffer it" (1
Cor. iv. 12); but here he does the contrary, and not only reviles, but
curses.[8] They are the words of boldness, rather than of anger; he did not
choose to appear in a contemptible light to the tribune. For suppose the
tribune himself had spared to scourge him, only as he was about to be
delivered up to the Jews, his being beaten by their servants would have
more emboldened him: this is why Paul does not attack the servant, but the
person who gave the order. But that saying, "Thou whited wall, and dost
thou sit to judge me after the law?" (is) instead of, Being (thyself) a
culprit: as if he had said, And (thyself) worthy of stripes without number.
See accordingly how greatly they were struck with his boldness; for whereas
the point was to have overthrown the whole matter, they rather commend
him.(1) (infra, v. 9.) "For it is written," etc. He wishes to show that he
thus speaks, not from fear, nor because (Ananias) did not deserve to be
called this, but from obedience to the law in this point also. And indeed I
am fully persuaded that he did not know that it was the high priest,(2)
since he had returned now after a long interval, and was not in the habit
of constant intercourse with the Jews; seeing him too in the midst among
many others: for the high priest was no longer easy to be seen at a glance,
there being many of them and diverse.(*) So, it seems to me, in this also
he spoke with a view to his plea against them: by way of showing that he
does obey the law; therefore he (thus) exculpates himself.

   (Recapitulation.) (b) But let us review what has been said. (a) "And
when I was came again to Jerusalem," etc. (v. 17.) How was it,(3) that
being a Jew, and there brought up and taught, he did not stay there? Nor
did he abide there, unless he had a mind to furnish numberless occasions
against him: everywhere just like an exile, fleeing about from place to
place.(c) "While I prayed in the temple," he says, "it came to pass that I
was in a trance." (To show) that it was not simply a phantom of the
imagination, therefore "while he prayed" (the Lord) stood by him. And he
shows that it was not from fear of their dangers that he fled, but because
they would "not receive" his "testimony." (v. 18.) But why said he "They
know I imprisoned?" (v. 19.) Not to gainsay Christ, but because he wished
to learn this which was so contrary to all reasonable expectation. Christ,
however, did not teach him (this),(4) but only bade him depart, and he
obeys: so obedient is he. "And they lifted up their voices," it says, "and
said, Away with him: it is not fit that this fellow should live." (v. 22.)
Nay, ye are the persons not fit to live; not he, who in everything obeys
God. O villains and murderers! "And shaking out their clothes," it says,
"they threw dust into the air" (v. 23), to make insurrection more fierce,
because they wished to frighten the governor. And observe; they do not say
what the charge was, as in fact they had nothing to allege, but only think
to strike terror by their shouting. "The tribune commanded," etc. and yet
he ought to have learnt from the accusers, "wherefore they cried so against
him. And as they bound him, etc. And the chief captain was afraid, after he
learnt that he was a Roman." Why then it was no falsehood. "On the morrow,
because he would know the certainty wherefore he was accused of the Jews,
etc., he brought him down before the council." (v. 24-30.) This he should
have done at the outset. He brought him in, loosed. This above all the Jews
would not know what to make of.(5) "And Paul," it says, "earnestly
beholding them." It shows his boldness, and how it awed them (@@@to`
@@@entreptiko'n). "Then the high priest Ananias." etc.ch. xxiii. 1, 2.)
Why, what has he said that was affronting? What is he beaten for? Why what
hardihood, what shamelessness! Therefore (Paul) set him down (with a
rebuke) "God shall smite thee thou whited wall." (v. 3.) Accordingly
(Ananias) himself is put to a stand, and dares not say a word: only those
about him could not bear Paul's boldness. They saw a man ready to die(1) *
* * for if this was the case, (Paul) had but to hold his peace, and the
tribune would have taken him, and gone his way; he would have sacrificed
him to them. He both shows that he suffers willingly what he suffers, and
thus excuses himself before them, not that he wished to excuse himself to
them--since as for those, he even strongly condemns them--but for the sake
of the people.(2) "Violating the law, commandest thou me to be beaten?"
Well may he say so: for to kill a man who had done (them) no injury, and
that an innocent person, was a violating of the law. For neither was it
abuse that was spoken by him, unless one would call Christ's words abusive,
when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto
whited walls." (Matt. xxiii. 27.) True, you will say: but if he had said it
before he had been beaten, it would have betokened not anger, but boldness.
But I have mentioned the reason of this.(8) And (at this rate) we often
find Christ Himself "speaking abusively" to the Jews when abused by them;
as when He says, "Do not think that I will accuse you." (John v. 45.) But
this is not abuse, God forbid. See, with what gentleness he addresses these
men: "I wist not," he says, "that he was God's high priest" (v. 4, 5): and,
(to show) that he was not dissembling he adds, "Thou shalt not speak evil
of the ruler of thy people." He even confesses him to be still ruler. Let
us also learn the gentleness also,(4) that in both the one and the other we
may be perfect. For one must look narrowly into them, to learn what the one
is and what the other: narrowly, because these virtues have their
corresponding vices hard by them: mere forwardness passing itself off for
boldness, mere cowardice for gentleness:(5) and need being to scan them,
lest any person possessing the vice should seem to have the virtue: which
would be just as if a person should fancy that he was cohabiting with the
mistress, and not know that it was the servant--maid. What then is
gentleness, and what mere cowardice? When others are wronged, and we do not
take their part, but hold our peace, this is cowardice: when we are the
persons ill-treated, and we bear it, this is gentleness. What is boldness?
Again the same, when others are the persons for whom we contend. What
forwardness? When it is in our own cause that we are willing to fight. So
that magnanimity and boldness go together, as also (mere) forwardness and
(mere) cowardice. For he that (does not) resent on his own behalf,(6) Will
hardly but resent on behalf of others: and he that does not stand up for
his own cause, will hardly fail to stand up for others. For when our
habitual disposition is pure from passion, it admits virtue also. Just as a
body when free from fever admits strength, so the soul, unless it be
corrupted by the passions, admits strength. It betokens great strength,
this gentleness; it needs a generous and a gallant soul, and one of
exceeding loftiness, this gentleness. Or, think you, is it a small thing to
suffer ill, and not be exasperated? Indeed one would not err if in speaking
of the disposition to stand up for our neighbors, one should call it the
spirit of manly courage. For he that has had the strength to be able to
overcome so strong a passion (as this of selfishness), will have the
strength to dare the attack on another. For instance, these are two
passions, cowardice and anger: if thou have overcome anger, it is very
plain that thou overcomest cowardice also: but thou gettest the mastery
over anger, by being gentle: therefore (do so) with cowardice also, and
thou wilt be manly. Again, if thou hast not got the better of anger, thou
art become forward (and pugnacious); but not having got the better of this,
neither canst thou get the better of fear; consequently, thou wilt be a
coward too: and the case is the same as with the body; if it be weak, it is
quickly overcome both by cold and heat: for such is the ill temperament,
but the good temperament is able to stand all (changes). Again, greatness
of soul is a virtue, and hard by it stands prodigality: economy is a
virtue, the being a good manager; hard by it stands parsimony and meanness.
Come, let us again collate and compare the virtues (with their vices).
Well, then, the prodigal person is not to be called great-minded. How
should he? The man who is overcome by numberless passions, how should he be
great of soul? For this is not despising money; it is only the being
ordered about by other passions: for just as a man, if he were at the beck
and bidding of robbers to obey their orders, could not be free (so it is
here). His large spending does not come of his contempt of money, but
simply from his not knowing how to dispose of it properly: else, were it
possible both to keep it and to lay it out on his pleasure, this is what he
would like. But he that spends his money on fit objects, this is the man of
high soul: for it is truly a high soul, that which is not in slavery to
passion, which accounts money to be nothing. Again, economy is a good
thing: for thus that will be the best manager, who spends in a proper
manner, and not at random without management. But parsimony is not the same
thing with this. For the former(1) indeed, not even when an urgent
necessity demands, touches the principal of his money: but the latter will
be brother to the former. Wells then, we will put together the man of great
soul, and the prudent economist, as also the prodigal and the mean man: for
both of these are thus affected from littleness of soul, as those others
are (from the opposite). Let us not then call him high-souled, who simply
spends, but him who spends aright: nor let us call the economical manager
mean and parsimonious, but him who is unseasonably sparing of his money.
What a quantity of wealth that rich man spent, "who was clothed in purple
and fine linen?" (Luke xvi. 19.) But he was not high-souled: for his soul
was possessed by an unmerciful disposition and by numberless lusts: how
then should it be great? Abraham had a great soul, spending as he did for
the reception of his guests, killing the calf, and, where need was, not
only not sparing his property, but not even his life. If then we see a
person having his sumptuous table, having his harlots and his parasites,
let us not call him a man of a great mind, but a man of an exceedingly
little mind. For see how many passions he is enslaved and subject to--
gluttony, inordinate pleasure, flattery: but him who is possessed by so
many, and cannot even escape one of them, how can any one call magnanimous?
Nay, then most of all let us call him little-minded, when he spends the
most: for the more he spends, the more does he show the tyranny of those
passions: for had they not excessively got the mastery over him, be would
not have spent to excess. Again, if we see a person, giving nothing to such
people as these, but feeding the poor, and succoring those in need, himself
keeping a mean table--him let us call an exceedingly high-souled man: for
it is truly a mark of a great soul, to despise one's own comfort, but to
care for that of others. For tell me, if you should see a person despising
all tyrants, and holding their commands of no account, but rescuing from
their tyranny those who are oppressed and evil entreated; would you not
think this a great man? So let us account of the man in this case also. The
passions are the tyrant: if then we despise them, we shall be great: but if
we rescue others also from them, we shall be far greater, as being
sufficient not only for ourselves, but for others also. But if any one, at
a tyrant's bidding, beat some other of his subjects, is this greatness of
soul? No, indeed: but the extreme of slavery, in proportion as he is great.
And now also there is set before us (@@@pro'keitai) a soul that is a noble
one and a free: but this the prodigal has ordered to be beaten by his
passions: the man then that beats himself, shall we call high-souled? By no
means. Well then * *, but let us see what is greatness of soul, and what
prodigality; what is economy, and what meanness; what is gentleness, and
(what) dulness and cowardice; what boldness, and what forwardness: that
having distinguished these things from each other, we may be enabled to
passthis life) well-pleasing to the Lord, and to attain unto the good
things promised, through the grace and mercy of our Lord Jesus Christ, to
Whom be the glory for ever and ever. Amen.

HOMILY XLIX.(1) ACTS. XXIII. 6-8.

"But when Paul perceived that the one part were Sadducees, and the other
Pharisees, he cried out in the council, Men and brethren, I am a Pharisee,
the son of a Pharisee: of the hope and resurrection of the dead I am called
in question. And when he had so said, there arose a dissension between the
Pharisees and the Sadducees: and the multitude was divided. For the
Sadducees say that there is no resurrection, neither angel, nor spirit: but
the Pharisees confess both."

   AGAIN he discourses simply as man, and he does not on all occasions
alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a
Pharisee:"(2) both in this, and in what comes after it, he wished to divide
the multitude, which had an evil unanimity against him. And he does not
speak a falsehood here either: for he was a Pharisee by descent from his
ancestors. "Of the hope and resurrection of the dead I am called in
question." For since they would not say for what reason they arraigned him,
he is compelled therefore to declare it himself. "But the Pharisees," it
says, "confess both." And yet there are three things: how then does he say
both? "Spirit and Angel" is put as one.(3) When he is on their side, then
they plead for him. "And there arose a great cry: and the scribes that were
of the Pharisees' part arose, and strove, saying, We find no evil in this
man: but" (what) "if a spirit has spoken to him, or an angel?"(4)(*) (v.
9.) Why did they not plead for him before this? Do you observe, how, when
the passions give way, the truth is discovered? Where is the crime, say
they, if an angel has spoken to him, or a spirit? Paul gives them no handle
against him. "And when there arose a great dissension, the tribune, fearing
lest Paul should have been pulled in pieces of them, commanded the soldiers
to go down, and to take him by force from among them, and to bring him into
the castle." (v. 10.) The tribune is afraid of his being pulled in pieces,
now that he has said that he is a Roman: and the matter was not without
danger. Do you observe that Paul had a right to profess himself a Roman?
Else, neither would (the tribune) have been afraid now. So it remains that
the soldiers must bear him off by force. But when the wretches saw all to
be without avail, they take the whole matter into their own hands, as they
would fain have done before, but were prevented: and their wickedness stops
nowhere, though it received so many checks: and yet how many things were
providentially ordered, on purpose that they might settle down from their
rage, and learn those things through which they might possibly recover
themselves! But none the less do they set upon him. Sufficient for proof of
his innocence was even this, that the man was saved when at the point to be
pulled in pieces, and that with these so great dangers about him, he
escaped them all. "And the night following the Lord stood by him, and said,
Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so
must thou bear witness also at Rome. And when it was day, certain of the
Jews banded together, and bound themselves under a curse, saying that they
would neither eat nor drink till they had killed Paul. And they were more
than forty which had made this conspiracy." (v. 11-13.) "They bound
themselves under a curse," it says. See how vehement and revengeful they
are in their malice l What means, "bound under a curse?"(1) Why then those
men are accused forever, seeing they did not kill Paul. And forty together.
For such is the nature of that nation: when there needs concerting together
for a good object, not even two concur with each other: but when it is for
an evil object, the entire people does it. And they admit the rulers also
as accomplices. "And they came to the chief priests and elders, and said,
We have bound ourselves under a great curse that we will eat nothing until
we have slain Paul. Now therefore ye with the council signify to the
tribune that he bring him down unto you to-morrow, as though ye would
enquire something more perfectly concerning him: and we, or ever he come
near, are ready to kill him. And when Paul's sister's son heard of their
lying in wait, he went and entered into the castle, and told Paul. Then
Paul called one of the centurions unto him, and said, Bring this young man
unto the tribune: For he hath a certain thing to tell him. So he took him,
and brought him to the tribune, and said, Paul the prisoner called me unto
him, and prayed me to bring this young man unto thee, who hath something to
say unto thee. Then the tribune took him by the hand, anti went with him
aside privately, and asked him, What is that thou hast to tell me? And he
said, the Jews have agreed to desire thee that thou wouldest bring down
Paul to-morrow into the council, as though they would enquire somewhat of
him more perfectly. But do not thou yield unto them for there lie in wait
for him of them more than forty men, which have bound themselves with an
oath, that they will neither eat nor drink till they have killed him: and
now are they ready, looking for a promise from thee. So the tribune then
let the young man depart, and charged him, See thou tell no man that thou
hast showed these things to me." (v. 14-22). Again he is saved by man's
forethought. And observe: Paul lets no man learn this, not even the
centurion, that the  matter might not become known. And the centurion
having come, reported to the tribune. And it is well done of the tribune
also, that he bids him keep it secret, that it might not become known:
moreover he gives his orders to the centurions only, at the time when the
thing was to be done: and so Paul is sent into Caesarea, that there too he
might discourse in a greater theatre and before a more splendid audience:
that so the Jews may not be able to say, "If we had seen Paul, we would
have believed--if we had heard him teaching." Therefore this excuse too is
cut off from them. "And the Lord," it said, "stood by him, and said, Be of
good cheer: for as thou hast testified of Me in Jerusalem, so must thou
bear witness also at Rome." (Yet) even after He has appeared to him, He
again suffers him to be saved by man's means. And one may well be
astonished at Paul;(2) he i was not taken aback, neither said, "Why, what
is this? Have I then been deceived by Christ?" but he believed: yet,
because he believed, he did not therefore sleep: no; what was in his own
power by means of human wisdom, he did not abandon. "Bound themselves by a
curse:" it was a kind of necessity that those men fastened on themselves by
the curse. "That they would neither eat nor drink." Behold fasting the
mother of murder! Just as Herod imposed on himself that necessity by his
oath, so also do these. For such are the devil's (ways): under the pretext
forsooth of piety he sets his traps. "And they came to the chief priests,"
etc. And yet they ought to have come (to the tribune), ought to have laid a
charge, and assembled a court of justice: for these are not the doings for
priests, but for captains of banditti, these are not the doings for rulers,
but for ruffians. They endeavor also to corrupt the ruler: but it was
providentially ordered, to the intent that he also should learn of their
plot. For not (only) by their having nothing to say, but also by their
secret attempt, they convicted themselves that they were naught. It is
likely too that after (Paul was gone) the chief priests came to (the
tribune) making their request, and were put to shame. For(3) of course he
would not have liked either to deny or to grant their request. How came he
to believe (the young man's tale)? He did so in consequence of what had
already taken place; because it was likely they would do this also. And
observe their wickedness: they as good as laid a necessity on the chief
priests also: for if they undertook so great a thing themselves, and
engaged themselves in the whole risk, much more ought those to do thus
much. Do you observe, how Paul is held innocent by those that are without,
as was also Christ by Pilate? See their malice brought to naught: they
delivered him up, to kill and condemn him: but the result is just the
contrary; he is both saved, and held innocent. For had it not been so,(1)
he would have been pulled in pieces: had it not been so, he would have
perished, he would have been condemned. And not only does the tribune)
rescue him from the rush (made upon him), but also from much other(2)
(violence): see how he becomes a minister to him, insomuch that without
risk he is carried off safe with so large a force. "And he called unto him
two centurions, saying, Make ready two hundred soldiers to go to Caesarea,
and horsemen threescore and ten, and spearmen two hundred, at the third
hour of the night; and provide them beasts, that they may set Paul on, and
bring him safe unto Felix the governor. And he wrote a letter after this
manner: Claudius Lysias unto the most excellent governor Felix sendeth
greeting. This man was taken of the Jews, and should have been killed of
them: then came I with an army, and rescued him, having understood that he
was a Roman. And when I would have known the cause wherefore they accused
him, I brought him forth into their council: whom I perceived to be accused
of questions of their law, but to have nothing laid to his charge worthy of
death or of bonds. And when it was told me how that the Jews laid wait for
the man, I sent straightway to thee, and gave commandment to his accusers
also to say before thee what they had against him. Fare ye well." (v. 23-
30). See how the letter speaks for him as a defence--for it says, "I found
nothing worthy of death," but as accusation against them (rather) than
against him. "About to have been killed of them:" so set upon his death
were they. First, "I came with the army, and rescued him:" then also "I
brought him down unto them:" and not even so did they find anything to lay
to his charge: and when they ought to have been stricken with fear and
shame for the former act, they again attempt to kill him, insomuch that
again his cause became all the more clear. "And his accusers," he says, "I
have sent unto thee:" that at the tribunal where these things are more
strictly examined, he may be proved guiltless.

  (Recapitulation.) Let us look then to what has been said above. "I," he
says, "am a Pharisee:" then, that he may not seem to pay court, he adds,
"Of the hope and resurrection of the dead it is, that I am called in
question." (v. 6.) From this charge and calumny he commends himself. "For
the Sadducees indeed," etc. The Sadducees have no knowledge of anything
incorporeal, perhaps not even God; so gross (@@@pachei^s) are they: whence
neither do they choose to believe that there is a Resurrection. "And the
scribes," etc. Look; the tribune also hears that the Pharisees have
acquitted him of the charges, and have given sentence (Mss. and Edd.
@@@epshphi'sato, "he gave sentence") in his favor, and with greater
confidence carries him off by force. Moreover all that was spoken (by Paul)
was full of right-mindedness (@@@philosophi'as). "And the night following
the Lord stood by him," etc. See what strong consolation! First he praises
him, "As thou hast testified to My cause in Jerusalem;" then He does not
leave him to be afraid for the uncertain issue of his journey to Rome: for
thither also, He saith, thou shalt not depart alone (@@@mo'nos), Cat. and
Edd. @@@mo'non), but thou shalt also have all this boldness of speech.
Hereby it was made manifest, not (only) that he should be saved, but that
(he should be so) in order to great crowns in the great city. But why did
He not appear to him before he fell into the danger? Because it is evermore
in the afflictions that God comforts us; for He appears more wished-for,
while even in the dangers He exercises and trains us. Besides, he was then
at ease, when free from bonds; but now great perils were awaiting him. "We
have bound ourselves," they say, "under a curse, that we will not eat nor
drink." (v. 14.) What is all this zeal? "That he may bring him down," it
says, "unto you, as though ye would enquire into his case more perfectly."
(v. 15.) Has he not twice made a speech unto you? has he not said that he
is a Pharisee? What (would ye have) over and above this? So reckless were
they and afraid of nothing, not tribunals, not laws: such their hardihood
which shrunk from nothing. They both declare their purpose, and announce
the way of carrying it into effect. "Paul's sister's son heard of it." (v.
16.) This was of God's providence, their not perceiving that it would be
heard. What then did Paul? he was not alarmed, but perceived that this was
God's doing: and casting all upon Him, so he acquits himself (from further
concern about it:) "having called one of the centurions," etc. (v. 17.) He
told of the plot, he was believed; he is saved. If he was acquitted of the
charge, why did (the tribune) send the accusers? That the enquiry might be
more strict: that the man might be the more entirely cleared.

   Such are God's ways of ordering: the very things by which we are hurt,
by these same are we benefited. Thus it was with Joseph: his mistress
sought to ruin him: and she seemed indeed to be contriving his ruin, but by
her contriving she placed him in a state of safety: for the house where
that wild beast (of a woman) was kept was a den in comparison with which
the prison was gentle. (Gen. xxxix. 1-20.) For while he was there, although
he was looked up to and courted, he was in constant fear, test his mistress
should set upon him, and worse than any prison was the fear that lay upon
him: but after the accusation he was in security and peace, well rid of
that beast, of her lewdness and her machinations for his destruction: for
it was better for him to keep company with human creatures in miserable
plight, than with a maddened mistress. Here he comforted himself, that for
chastity's sake he had fallen into it: there he had been in dread, lest he
should receive a death-blow to his soul: for nothing in the world is more
annoying than a woman in love can be to a young man who will not (meet her
advances): nothing more detestable (than a woman in such case), nothing
more fell: all the bonds in the world are light to this. So that the fact
was not that he got into prison, but that he got out of prison. She made
his master his foe, but she made God his friend: brought him into closer
relation to Him Who is indeed the true Master; she cast him out of his
stewardship in the family, but made him a familiar friend to that Master.
Again, his brethren sold him (Gen. xxxvii. 18); but they freed him from
having enemies dwelling in the same house with him, from envy and much ill
will, and from daily machinations for his ruin: they placed him far aloof
from them  that hated him. For what can be worse than this, to be compelled
to dwell in the same house with brethren that envy one; to be an object of
suspicion, to be a mark for evil designs? So that while they and she were
severally seeking to compass their own ends, far other were the mighty
consequences working out by the Providence of God for that just man. When
he was in honor, then was he in danger; when he was in dishonor, then was
he in safety. The eunuchs did not remember him, and right well it was that
they did not, that the occasion of his deliverance might be more glorious:
that the whole might be ascribed, not to man's favor, but to God's
Providence (Gen. xl. 23): that at the right moment, Pharaoh, reduced to
need, might bring him out; that not as conferring but as receiving a
benefit, the king might release him from the prison. (ib. xli. 40.) It
behooved to be no servile gift, but that the king should be reduced to a
necessity of doing this: it behooved that it should be made manifest what
wisdom was in him. Therefore it is that the eunuch forgets him, that Egypt
might not forget him, that the king might not be ignorant of him. Had he
been delivered at that time, it is likely he would  have desired to depart
to his own country: therefore he is kept back by numberless constraints,
first by subjection to a master, secondly by being in prison, thirdly by
being over the kingdom, to the end that all this might be brought about by
the Providence of God. Like a spirited steed that is eager to bound off to
his fellows, did God keep him back there, for causes full of glory. For
that he longed to see his father, and free him from his distress, is
evident from his calling him thither. (Gen. xlv. 9.)

   Shall we look at other instances of evil designing, how they turn out
to our good, not only by having their reward, but also by their working at
the very time precisely what is for our good? This (Joseph's) uncle (Esau)
had ill designs against his father (Jacob), and drove him out of his native
land: what then? (Gen. xxvii. 41.) He too set him (thereby) aloof from the
danger; for he too got (thereby) to be in safety. He made him a wiser and a
better man (@@@philosophw'teron); he was the means of his having that dream
(Gen. xxviii. 12.) But, you will say, he was a slave in a foreign land?
Yes, but he arrives among his own kindred, and receives a bride, and
appears worthy to his father-in-law. (ib. xxix. 23.) But he too cheated
him? Yes, but this also turned out to his good, that he might be the father
of many children. But it was in his mind to design evil against him? True,
but even this was for his good, that he might thereupon return to his own
country; for if he had been in good circumstances, he would not have so
longed for home. But he defrauded him of his hire? Aye, but he got more by
the means. (ib. xxxi. 7.) Thus, in every point of these men's history, the
more people designed their hurt, the more their affairs flourished. If
(Jacob) had not received the elder daughter, he would not soon have been
the. father of so many children; he would have dragged out a long period in
childlessness, he would have mourned as his wife did. For she indeed had
reason to mourn, as not having become a mother (ib. xxx. 1, 2.); but he had
his consolation: whence also he gives her a repulse. Again, had not (Laban)
defrauded him of his hire, he would not have longed to see his own country;
the higher points (@@@philosophi'a) of the man's character would not have
come to light, (his wives) would not have become more closely attached to
him. For see what they say: "With devouring hath he devoured us and our
money." (Gen. xxxi. 15.) So that this became the means of riveting their
love to him. After this he had in them not merely wives, but (devoted)
slaves; he was beloved by them: a thing that no possession can equal: for
nothing, nothing whatever, is more precious than to be thus loved by a wife
and to love her. "And a wife," Scripture says, "that agrees with her
husband." (Ecclus. xxv. 1. "A man and a wife that agree together." E.V.)
One thing this, as the Wise Man puts it, of the things for which a man is
to be counted happy; for where this is, there all wealth, all prosperity
abounds: as also, where it is not, there all besides profits nothing, but
all goes wrong, all is mere unpleasantness and confusion. Then let us seek
this before all things. He that seeks money, seeks not this. Let us seek
those things which can remain fixed. Let us not seek a wife from among the
rich, lest the excess of wealth on her side produce arrogance, lest that
arrogance be the means of marring all. See you not what God did? how He put
the woman in subjection? (Gen. iii. 16.) Why art thou ungrateful, why
without perception? The very benefit God has given thee by nature, do not
thou mar the help it was meant to be. So that it is not for her wealth that
we ought to seek a wife: it is that we may receive a partner of our life,
for the appointed order of the procreation of children. It was not that she
should bring money, that God gave the woman; it was that she might be an
helpmate. But she that brings money, becomes, instead of a wife, a setter
up of her own will (@@@epi'boulos), a mistress--it may be a wild beast
instead of a wife--while she thinks she has a right to give herself airs
upon her wealth. Nothing more shameful than a man who lays himself out to
get riches in this way. If wealth itself is full of temptations, what shall
we say to wealth so gotten? For you must not look to this, that one or
another as a rare and unusual case, and contrary to the reason of the
thing, has succeeded: as neither ought we in other matters to fix our
regards upon the good which people may enjoy, or their chance successes,
out of the common course: but let us look to the reason of the thing as it
is in itself, and see whether this thing be not fraught with endless
annoyance. Not only you bring yourself into a disreputable position; you
also disgrace your children by leaving them poor, if it chance that you
depart this life before the wife: and you give her incomparably more
occasions for connecting herself with a second bridegroom. Or do you not
see that many women make this the excuse for a second marriage--that they
may not be despised; that they want to have some man to take the management
of their property? Then let us not bring about so great evils for the sake
of money; but let us dismiss all (such aims), and seek a beautiful soul,
that we may also succeed in obtaining love. This is the exceeding wealth,
this the great treasure, this the endless good things: whereunto may we all
attain by 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, world without end. Amen.

HOMILY L: ACTS XXIII. 31, 32, 33.

"Then the soldiers, as it was commanded them, took Paul, and brought him by
night to Antipatris. On the morrow they left the horsemen to go with him,
and returned to the castle: who, when they came to Caesarea, and delivered
the epistle to the governor, presented Paul also before him."

   LIKE some king whom his body-guards escort, so did these convey Paul;
in such numbers too, and by night, for fear of the wrath of the people? Now
then you will say that they have got him out of the city, they desist from
their violence? No indeed. But (the tribune) would not have sent him off
with such care for his safety, but that while he himself had found nothing
amiss in him, he knew the murderous disposition of his adversaries. "And
when the governor had read the letter, he asked of what province he was.
And when he understood that he was of Cilicia; I will hear thee, said he,
when thine accusers are also come." Already Lysias has spoken for his
exculpation; (but the Jews seek to) gain the hearer beforehand. "And he
ordered him to be kept in custody in Herod's praetorium" (v. 34, 35): again
Paul is put in bonds. "And after five days came down the high priest
Ananias with the elders." See how for all this they do not desist; hindered
as they were by obstacles without number, nevertheless they come, only to
be put to shame here also. "And with an orator, one Tertullus."[1] And what
need was there of "an orator? Which (persons) also informed the governor
against Paul." (c. xxiv. I.) See how this man also from the very outset (b)
with his praises seeks to gain the judge beforehand. "And when he was
called forth, Tertullus began to accuse him, saying, Seeing that by thee we
enjoy great quietness, and that very worthy deeds are done unto this nation
by thy providence, we accept it always, and in all places, most noble
Felix, with all thankfulness." (v. 2, 3.) Then as having much to say, he
passes by the rest: "Notwithstanding, that I be not further tedious unto
thee, I pray thee that thou wouldest hear us of thy clemency a few words.
For we have found this man a pestilent fellow, and a mover of sedition
among all the Jews throughout the world." (a) As a revolutionary and
seditious person he wishes to deliver him up. And yet, it might be
answered, it is ye that have done this. (c) And see how he would put up the
judge to a desire of punishing, seeing he had here an opportunity to coerce
the man that turned the world upside down! As if they had achieved a
meritorious action, they make much of it: "Having found this fellow," etc.,
"a mover of sedition," say they, "among all the Jews throughout the world."
(Had he been such), they would have proclaimed him as a benefactor and
saviour of the nation ![2] "And a ringleader of the sect of the Nazarenes."
(v. 4, 5.) They thought this likely to tell as a reproach--" of the
Nazarenes :" and by this also they seek to damage him--for Nazareth was a
mean place.  And, "we have found him," say they: see how maliciously they
calumniate him: (found him), as if he had been always giving them the slip,
and with difficulty they had succeeded in getting him: though he had been
seven days in the Temple! "Who also hath gone about to profane the temple;
whom we took, [and would have judged according to our law."] (v. 6.) See
how they insult even the Law; it was so like the Law, forsooth, to beat, to
kill, to lie in wait! And then the accusation against Lysias: though he had
no right, say they, to interfere, in the excess of his confidence he
snatched him from us: [" But the tribune Lysias came upon us, and with
great violence took him away out of our hands, commanding his accusers to
come unto thee]:[*] by examining of whom thyself mayest take knowledge of
all these things, where of we accuse him. And the Jews also assented,
saying that these things were so." (v. 7-9). What then says Paul? "Then
Paul; after that the governor had beckoned unto him to speak, answered,
Forasmuch as I know that thou hast been of many years a just judge unto
this nation, I do the more cheerfully answer for myself." (v. 10,) This is
not the language of flattery, his testifying to the judge's justice:[8] no,
the adulation was rather in that speech of the orator, "By thee we enjoy
great quietness." If so, then why are ye seditious? What Paul sought was
justice. "Knowing thee to be a just judge, I cheerfully," says he, "answer
for myself." Then also he enforces this by the length of time: that (he had
been judge) "of many years. Because that thou mayest understand, that there
are yet but twelve days since I went up to Jerusalem for to worship." (v.
11.) And what is this?[4] (It means), "that I could not immediately have
raised a commotion." Because the accuser had nothing to show (as done) in
Jerusalem, observe what he said: "among all the Jews throughout the world."
Therefore it is that Paul here forcibly attracts him--" to worship," he
says, "I came up," so far am I from raising sedition--and lays a stress
upon this point of justices being the strong point. "And they neither found
me in the Temple disputing with any man, neither raising up the people,
neither in the synagogues, nor in the city" (v. 12); which in fact was the
truth. And the accusers indeed use the term "ringleader," as if it were a
case of fighting and insurrection; but see how mildly Paul here answers.
"But this I confess unto thee, that after the way which they call
heresy,[*] so worship I the God of my fathers, believing all things which
are written in the Law and the Prophets: and have hope toward God, which
they themselves also allow, that there shall be a resurrection of the dead,
both of the just and unjust." (v. 14, 15.) The accusers were separating him
(as an alien), but he indentifies himself with the Law, as one of
themselves. "And in this," says he, "do I exercise my self, to have always
a conscience void of offence toward God and toward men. Now after many
years I came to bring alms to my nation, and offerings. In which they found
me purified in the temple, not with multitude, neither with tumult." (v.
16, 17, 18.) Why then camest thou up? What brought thee hither? To worship,
says he; to do alms. This was not the act of a factious person. Then also
he casts out their person:[1] "but," says he, (they that found me, were)
"certain Jews from Asia, who ought to have been here before thee, and
object, if they had ought against me. Or else let these same here say, if
they have found any evil doing in me while I stood before the council,
except it be for this one voice, that I cried, standing among them,
Touching the resurrection of the dead I am called in question by you this
day." (v. 19, 20, 21.) For this is justification in superabundance, not to
flee from his accusers, but to be ready to give account to all. "Of the
resurrection of the dead," says he, "am I this day called in question." And
not a word said he of what he had to say, how they had conspired against
him, had violently kept him, had laid wait for him--for these matters are
course spoken of by the tribune[2]--but by Paul, though there was danger,
not so: no, he is silent, and only defends himself, though he had very much
to say. (b) "In which"[8] (alms), says he, "they found me in course of
purifying in the Temple." Then how did he profane it? For it was not the
part of the same man both to purify himself and worship and come for this
purpose, and then to profane it. This has with it a surmise of the justice
of his cause, that he does not fall into a long discourse. And he gratifies
the judge, I suppose, by that also (namely, by), making his defence
compendious: (d) seeing that Tertullus before him did make a long harangue.
(f) And this too is a proof of mildness, that when one has much to say, in
order not to be troublesome one says but few words. (c) But let us look
again at what has been said.

   (Recapitulation.) "Then the soldiers," etc. (v. 31-33.) (a) This also
made Paul famous in Caesarea, his coming with so large a force. --"But,"
says Tertullus, 'that I be not further tedious," (e) showing that (Felix)
does find him tedious (@@@egko'ptetai): "I beseech thee," he does not say,
Hear the matter, but, "hear us of thy clemency." (ch. xxiv. 4.) Probably it
is to pay court, that he thus lays out his speech. (g) "For having found
this man, a pestilent fellow, and a mover of sedition among all the Jews
throughout the world" (v. 5): how then, it might be said, if he did this
elsewhere (and not here)? No, says he; among us also he has profaned the
Temple; "attempted," says he, "to profane it:" but the how, he leaves
untold. "Whom also we took." etc. "But the tribune," etc. And while he thus
exaggerates what relates to the tribune,[1] see how he extenuates the part
of the accusers themselves. "We took him," he says, "and would have judged
him according to our Law." (v. 6.) He shows that it is a hardship to them
that they have to come to foreign tribunals, and that they would not have
troubled him had not the tribune compelled them, and that he, having no
concern in the matter, had seized the man by force: for in fact the wrongs
done were against us, and with us the tribunal ought to have been. For that
this is the meaning, see what follows: "with great violence" (v. 7), he
says. For this conduct is violence. "From whom thou mayest know." He
neither dares to accuse him (the tribune)--for the man Was indulgent
(forsooth)--nor does he wholly pass it by. Then again, test he should seem
to be lying, he adduces Paul himself as his own accuser. "From whom, by
examining him, thou mayest take knowledge of all these things." (v. 8.)
Next, as witnesses also of the things spoken, the accusers, the same
persons themselves both witnesses and accusers: "And the Jews also
assented," etc. (v. 9.) But Paul, "Forasmuch as I know that thou hast been
of many years a just judge." (v. 10.) Why then, he is no stranger or alien
or revolutionary person, seeing he had known the judge for many years. And
he does well to add the epithet "just,"[2] that he (Felix) might not look
to the chief priest, nor to the people, nor the accuser. See, how he did
not let himself be carried away into abuse, although there was strong
provocation. "Believing," he says, "that there will be a resurrection:" now
a man who believed a resurrection, would never have done such things--"
which" (resurrection) "they themselves also allow. (v. 15.) He does not say
it of them, that they believe "all things written in the Prophets :" it was
he that believed them all, not they: but how "all," it would require a long
discourse to show. And he nowhere makes mention of Christ. Here by saying,
"Believing," he does (virtually) introduce what relates to Christ; for the
present he dwells on the subject of the resurrection, which doctrine was
common to them also, and removed the suspicion of any sedition. And for the
cause of his going up, "I came," he says, "to bring alms to my nation and
offerings." (v. 17.) How then should I have troubled those, for the
bringing offerings to whom I had come so long a journey? "Neither with
multitude, nor with tumult." (v. 18.) Everywhere he does away the charge of
sedition. And he also does well to challenge his accusers who were from
Asia, "Who ought to accuse before thee," etc., but he does well also not to
reject this either;[9] "or else," says he, "let these same here say.
Touching the resurrection of the dead," etc. (v. 19, 20, 21): for in fact
it was on this account they were sore troubled from the first, because he
preached the Resurrection. This being proved, the things relating to Christ
also were easily introduced, that He was risen. "What evil doing," he says,
"they found in me. In the council (ch. iv. 2) he says: the examination not
having taken place in private. That these things which I say are true,
those witness who bring this charge against me. "Having," he says, "a
conscience void of offence both toward God, and toward men." (v. 16.) This
is the perfection of virtue, when even to men we give no handle against us,
and are careful to be void of offence with God. "That I cried," he says,
"in the council'." He also shows their violence.[4] They have it not to
say, Thou didst these things under the pretext of alms: for (it was) "not
with multitude, nor with tumult:" especially as upon enquiry made
concerning this thing, nothing further was found. Do you observe his
moderation, though there were dangers? do you observe how he keeps his
tongue from evil-speaking, how he seeks only one thing, to free himself
from the charges against himself, not that he may criminate them, except so
far as he might be obliged to do so while defending himself? Just as Christ
also said: "I have not a devil, but I honor My Father: but ye do dishonor
Me." (John viii. 49.)

   Let us imitate him, since he also was an imitator of Christ. If he,
with enemies, who went even to the length of murder and slaughter, said
nothing offensive to them, what pardon shall we deserve, who in reviling
and abuse become infuriated, calling our enemies villains, detestable
wretches? what pardon shall we deserve, for having enemies at all? Hear you
not, that to honor (another) is to honor one's self? So it is: but we
disgrace ourselves. You accuse (some one) that he has abused you: then why
do you bring yourself under the same accusation? Why inflict a blow on
yourself? Keep free from passion, keep unwounded: do not, by wishing to
smite another, bring the hurt upon yourself. What, is the other tumult of
our soul not enough for us, the tumult that is stirred up, though there be
none to stir it up--for example, its outrageous lusts, its griefs and
sorrows, and such like--but we must needs heap up a pile of others also?
And how, you will say, is it possible, when one is insulted and abused, to
bear this? And how is it nor possible, I ask? Is a wound got from words; or
do words inflict bruises on our bodies? Then where is the hurt to us? So
that, if we will, we can bear it. Let us lay down for ourselves a law not
to grieve, and we shall bear it: let us say to ourselves, "It is not from
enmity; it is from infirmity "--for it is indeed owing to an infirmity,
since, for proof that it comes not from enmity nor from malignity of
disposition, but from infirmity, the other also would fain have restrained
(his anger), although he had suffered numberless wrongs. If we only have
this thought in our minds, that it is from infirmity, we shall bear it, and
while we forgive the offending person, we shall try not to fall into it
ourselves. For I ask all you who are present: would ye have wished to be
able to exercise such a philosophic temper, as to bear with those who
insult you?[1] I think so. Well, then, he insulted unwillingly; he would
rather not have done so, but he did it, forced by his passion: refrain
thyself. Do you not see (how it is with) the demoniacs (in their fits)?
Just then as it is with them, so with him: it is not so much from enmity,
as from infirmity (that he behaves as he does): endure it. And as for us--
it is not so much from the insults as they are in themselves that we are
moved, as from our own selves: else how is it that when madmen offer us the
same insults, we bear it? Again, if those who insult us be our friends, in
that case too we bear it: or also our superiors, in that case also we bear
it: how then is it not absurd, that in the case of these three, friends,
madmen, and superiors, we bear it, but where they are of the same rank or
our inferiors, we do not bear it? I have oftentimes said: It is but an
impulse of the moment, something that hurries us away on the sudden: let us
endure it for a little, and we shall bear the whole thing. The greater the
insults, the more weak the offender. Do you know when it behooves us to
grieve? When we have insulted another, and he keeps silence: for then he is
strong, and we weak: but if the contrary be the case, you must even
rejoice: you are crowned, you are proclaimed conqueror, without having even
entered into the contest, without having borne the annoyance of sun, and
heat, and dust, without having grappled with an antagonist and let him
close with you; nothing but a mere wish on your part, sitting or standing,
and you have got a mighty crown: a crown far greater than those (combatants
earn): for to throw an enemy standing to the encounter, is nothing like so
great as to overcome the darts of anger. You have conquered, without having
even let him close with you, you have thrown down the passion that was in
you, have slain the beast that was roused, have quelled the anger that was
raging, like some excellent herdsman. The fight was like to have been an
intestine one, the war a civil war. For, as those who sit down to besiege
from without (endeavor to), embroil (the besieged) in civil discords, and
then overcome them; so he that insults, unless he rouse the passion within
us, will not be able to overcome us: unless we kindle the flame in
ourselves, he has no power. Let the spark of anger be within us, so as to
be ready for lighting at the right moment, not against ourselves, nor so as
to involve us in numberless evils. See ye not how the fire in houses is
kept apart, and not thrown about at random everywhere, neither among straw,
nor among the linen, nor just where it may chance, that so there may not be
danger, if a wind blow on it, of its kindling a flame: but whether a maid-
servant have a lamp, or the cook light a fire, there is many an injunction
given, not to do this in the draught of the wind, nor near a wooden panel,
nor in the night-time: but when the night has come on, we extinguish the
fire, fearing lest perchance while we are asleep and there is none to help,
it set fire, and burn us all. Let this also be done with regard to anger;
let it not be scattered everywhere up and down in our thoughts, but let it
be in some deep recess of the mind, that the wind arising from the words of
him who is opposing us may not easily reach to it, but that it receive the
wind (which is to rouse it) from ourselves, who know how to rouse it in due
measure and with safety. If it receive the wind from without, it knows no
moderation; it will set everything on fire: oftentimes when we are asleep
this wind will come upon it, and will burn up all. Let it therefore be with
us (in safe keeping) in such sort as only to kindle a light: for anger does
kindle a light when it is managed as it ought to be: and let us have
torches against those who wrong others, against the devil. Let not the
spark lie anywhere as it may chance, nor be thrown about; let us keep it
safe under ashes: in lowly thoughts let us keep it slumbering. We do not
want it at all times, but when there is need to subdue and to make tender,
to mollify obduracy, and convict the soul. What evils have angry and
wrathful passions wrought! And what makes it grievous indeed is, that when
we have parted asunder, we have no longer the power to come together again,
but we wait for others (to do this): each is ashamed, and blushes to come
back himself and reconcile the other. See, he is not ashamed to part
asunder and to be separated; no, he takes the lead as author of the evil:
but to come forward and patch that which is rent, this he is ashamed to do:
and the case is just the same, as if a man should not shrink from cutting
off a limb, but should be ashamed to join it together again. What sayest
thou, O man? Hast thou committed great injuries, and thyself been the cause
of the quarrel? Why, then, thou wouldest justly be the first to go and be
reconciled, as having thyself furnished the cause. But he did the wrong, he
is the cause of the enmity? Why then, for this reason also thou must do it,
that men may the more admire thee, that in addition to the former, thou
mayest get the first prize in the latter also: as thou wast not the cause
of the enmity, so neither of its being extended further. Perhaps also the
other, as conscious within himself of numberless evils, is ashamed and
blushes. But he is haughty? On this account above all, do not thou hesitate
to run and meet him: for if the ailment in him be twofold, both haughtiness
and anger, in this thou hast mentioned the very reason why thou oughtest to
be the first to go to him, thou that art the one in sound health, the one
who is able to see: as for him, he is in darkness: for such is anger and
false pride. But do thou, who art free from these and in sound health, go
to him--thou the physician, go to the sick. Does any of the physicians say,
Because such an one is sick, I do not go to him? No, this is the very
reason above all why they do go, when they see that he is not able to come
to them. For of those who are able (to come) they think less, as of persons
not extremely ill, but not so of those who lie at home sick. Or are not
pride and anger, think you, worse than any illness? is not the one like a
sharp fever, the other like a body swollen with inflammation? Think what a
thing it is to have a fever and inflammation: go to him, extinguish the
fire, for by the grace of God thou canst: go, assuage the heat as it were
with water. "But," you will say, "how if he is only the more set up by my
doing this very thing?" This is nothing to thee: thou hast done thy part,
let him take account for himself: let not our conscience condemn us, that
this thing happens in consequence of any omission of what ought to have
been done on our part. "In so doing," says the Scripture, "thou shall heap
coals of fire on his head." (Rom. xii. 20, cf. Hom. in l. xxii. � 3.) And
yet, for all that this is the consequence, it bids us go and be reconciled
and do good offices--not that we may heap coals of fire, but that (our
enemy) knowing that future consequence,[1] may be assuaged by the present
kindness, that he may tremble, that he may fear our good offices rather
than our hostilities, and our friendships rather than our ill designs. For
one does not so hurt his hater by showing his resentment as an enemy, as by
doing him good and showing kindness. For by his resentment, he has hurt
both himself and perhaps the other also in some little degree: but by doing
good offices, he has heaped coals of fire on his head. "Why then," you will
say, "for fear of thus heaping coals one ought not to do this (b) but to
carry on the enmity to greater lengths." By no means: it is not you that
cause this, but he with his brutish disposition. For if, when you are doing
him good, and honoring him, and offering to be reconciled, he persists in
keeping up the enmity, it is he has kindled the fire for himself, he has
set his own head on fire; you are guiltless. Do not want to be more
merciful than God (b), or rather, if you wish it, you will not be able, not
even in the least degree. How should you? "As far as the heaven is from the
earth," Scripture says, "so far are My counsels from your counsels" (Isa.
xlv. 8): and again, "If ye," He says, "being evil, know how to give good
gifts unto your children, how much more your heavenly Father" (Matt. vii.
11)? But in fact this talk is mere pretext and subterfuge. Let us not
prevaricate with God's commandments. "And how do we  prevaricate," you will
say? He has said, "In so doing, thou wilt heap coals of fire on his head:"
and you say, I do not like to do this. (a) But are you willing to heap
coals after another fashion, that is upon your own head? For in fact this
is what resentment does: (c) since you shall suffer evils without number.
(e) You say, "I am afraid for my enemy, be, cause he has done me great
injuries:" in reality is it this you say? But how came you to have an
enemy? But how came you to hate your enemy? You fear for him that has
injured you, but do you not fear yourself? Would that you had a care for
yourself! Do not act (the kindness) with such an aim as this: or rather do
it, though it be but with such an aim. But you do it not at all. I say not
to you, "thou wilt heap coals of fire:" no, I say another and a greater
thing: only do it. For Paul says this only by way of summoning thee (if
only), in hope of the vengeance, to put an end to the enmity. Because we
are savage as wild beasts in disposition, and would not otherwise endure to
love our enemy, unless we expected some revenge, he offers this as a cake,
so to say, to a wild beast. For to the Apostles (the Lord) says not this,
but what says He? "That ye may be like to your Father which is in heaven."
(Matt. v. 45.) And besides, it is not possible that the benefactor and the
benefited should remain in enmity. This is why Paul has put it in this way.
'Why, affecting a high and generous principle in thy words, why in thy
deeds dost thou not even observe (common) moderation? (It sounds)well; thou
dost not feed him, for fear of thereby heaping upon him coals of fire: well
then, thou sparest him? well then, thou lovest him, thou actest with this
object in view? God knows, whether thou hast this object in so speaking,
and are not[1] palming this talk upon us as a mere pretence and subterfuge.
Thou hast a care for thine enemy, thou fearest lest he be punished, then
wouldest thou not have extinguished thine anger? For he that loves to that
degree that he overlooks his own interest for the sake of the other's
advantage, that man has no enemy. (Then indeed) thou mightest say this. How
long shall we trifle in matters that are not to be trifled with, and that
admit of no excuse? Wherefore I beseech you, let us cut off these pretexts;
let us not despise God's laws: that we may be enabled with well-pleasing to
the Lord to pass this life present, and attain unto the good things
promised, 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 LI: ACTS XXIV. 22, 23.

"And when Felix heard these things, having more perfect knowledge of that
way, he deferred them and said, When Lysias the tribune shall come down, I
will know the uttermost of your matter. And he commanded a centurion to
keep Paul, and to let him have liberty, and that he should forbid none of
his acquaintance to minister or come unto him."

   SEE how much close investigation is made by the many in a long course
of time, that it should not be said that the trial was hurried over. For,
as the orator had made mention of Lysias, that he took "him away with
violence, Felix," he says, "deferred them. Having knowledge of that way:"
that is, he put  them off on purpose: not because he wanted  to learn, but
as wishing to get rid of the Jews. On their account, he did not like to let
him go: to punish him was not possible; that would have been (too)
barefaced. "And to let him have liberty,[*] and to forbid none of his
acquaintance to minister to him." So entirely did he too acquit him of the
charges. Howbeit, to gratify them, he detained him, and besides, expecting
to receive money, he called for Paul. "And after certain days, when Felix
came with his wife Drusilla, which was a Jewess, he sent for Paul, and
heard him concerning the faith in Christ. And as he reasoned of
righteousness, temperance (i.e. self-control or chastity), and judgment to
come, Felix trembled, and answered, Go thy way for this time; when I have a
convenient season, I will call for thee. He hoped also that money should
have been given him of Paul, that he might loose him; wherefore he sent for
him the oftener, and communed with him. But after two years Porcius Festus
came into Felix's room: and Felix, willing to show the Jews a pleasure,
left Paul bound." (v. 24-27.) See how close to the truth are the things
written. But he sent for him- frequently, not that he admired him, nor that
he praised the things spoken, nor that he wished to believe, but why?
"Expecting," it says, "that money should have been given him." Observe how
he does not hide here the mind of the judge. "Wherefore he sent for him,"
etc. And yet if he had condemned him, he would not have done this, nor have
wished to hear a man, condemned and of evil character. And observe Paul,
how, though reasoning with a ruler, he says nothing of the sort that was
likely to amuse and entertain, but (" he reasoned," it says,) "of
righteousness, and of the coming judgment," and of the resurrection. And
such was the force of his words, that they even terrified the governor.[*]
This man is succeeded in his office by another, and he leaves Paul a
prisoner: and yet he ought not to have done this; he ought to have put an
end to the business: but he leaves him, by way of gratifying them. They
however were so urgent, that they again besought the judge. Yet against
none of the Apostles had they set themselves thus pertinaciously; there,
when they had attacked, anon they desisted. So providentially is he removed
from Jerusalem, having to do with such wild beasts. And they nevertheless
request that he might be brought again there to be tried. "Now when Festus
was come into the province, after three days he ascended from Caesarea to
Jerusalem. Then the high priest and the chief of the Jews informed him
against Paul, and besought him, and desired favor against him, that he
would send for him to Jerusalem, laying wait in the way to kill him." (ch.
xxv. 1-3.) Here now God's providence interposed, not permitting the
governor to do this: for it was natural that he having just come to the
government would wish to gratify them: but God suffered him not. "But
Festus answered, that Paul should be kept at Caesarea, and that he himself
would depart shortly thither. Let them therefore, said he, which among you
are able, go down with me, and accuse this man, if there be any wickedness
in him. And when he had tarried among them more than ten days, he went down
unto Caesarea; and the next day sitting on the judgment seat commanded Paul
to be brought." (v. 4-6.) But after they came down, they forthwith made
their accusations shamelessly and with more vehemence: and not having been
able to convict him on grounds relating to the Law, they again according to
their custom stirred the question about Caesar, being just what they did in
Christ's case. For that they had recourse to this is manifest by the fact,
that Paul defends himself on the score of offences against Caesar. "And
when he was come, the Jews which came down from Jerusalem stood round
about, and laid many and grievous complaints against Paul, which they could
not prove. While he answered for himself, Neither against the law of the
Jews, neither against the temple, nor yet against Caesar, have I offended
anything at all. But Festus, willing to do the Jews a pleasure, answered
Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these
things before me "? (v. 7-9.) Wherefore he too gratifies the Jews, the
whole people, and the city. Such being the case, Paul terrifies him also,
using a human weapon for his defence. "Then said Paul, I stand at Caesar's
judgment seat, where I ought to be judged; to the Jews have I done no
wrong, as thou very well knowest. For if I be an offender, or have
committed anything worthy of death, I refuse not to die: but if there be
none of these things whereof these accuse me, no man may deliver me unto
them. I appeal unto Caesar." (v. 10-11.) Some one might say, How is it,
that having been told, "Thou must also bear witness of Me in Rome," (ch.
xxiii. 11), he, as if unbelieving, did this? God forbid: nay, he did it,
because he so strongly believed. For it would have been a tempting of God
to be bold on account of that declaration, and to cast himself into
numberless dangers, and to say: "Let us see if God is able even thus to
deliver me." But not so does Paul; no, he does his part, all that in him
lies, committing the whole to God. Quietly also he reproves the governor:
for, "If, says he, I am an offender, thou doest well: but if not, why dost
thou give me up?" "No man," he says, "may sacrifice me." He put him in
fear, so that even if he wished, he could not sacrifice him to them; while
also as an excuse to them he had Paul's appeal to allege. "Then Festus,
when he had conferred with the council, answered, Hast thou appealed unto
Caesar? unto Caesar shalt thou go. And after certain days king Agrippa and
Bernice came unto Caesarea to salute Festus." (v. 12, 13.) Observe, he
communicates the matter to Agrippa, so that there should be other hearers
once more, both the king, and the army, and Bernice. Thereupon a speech in
his exculpation. "And when they had been there many days, Festus declared
Paul's, cause unto the king, saying, There is a certain man left in bonds
by Felix: about whom, when I was at Jerusalem, the chief priests and the
elders of the Jews informed me, desiring to have judgment against him. To
whom I answered, It is not the manner of the Romans to deliver any man to
die, before that he which is accused have the accusers face to face, and
have license to answer for himself concerning the crime laid against him.
Therefore, when they were come hither, without any delay on the morrow I
sat on the judgment seat, and commanded the man to be brought forth.
Against whom when the accusers stood up, they brought none accusation of
such things as I supposed: but had certain questions against him of their
own superstition, and of one Jesus, which was dead, whom Paul affirmed to
be alive. And because I doubted of such manner of questions, I asked him
whether be would go to Jerusalem, and there be judged of these matters. But
when Paul had appealed to be reserved unto the hearing of Augustus, I
commanded him to be kept till I might send him to Caesar. Then Agrippa said
unto Festus, I would also hear the man myself. To-morrow, said he, thou
shalt hear him." (v. 14-22.) And observe a crimination of the Jews, not
from Paul, but also from the governor. "Desiring," he says, "to have
judgment against him." To whom I said, to their shame, that "it is not the
manner of the Romans," before giving an opportunity to speak for himself,
"to sacrifice a man." But I did give him (such opportunity), and I found no
fault in him. "Because I doubted," says he, of "such manner of questions:
he casts a veil also over his own wrong. Then the other desires to see him.
(b) But let us look again at what has been said.[1] (Recapitulation.)  "And
when Felix," etc. (v. 22.) Observe on all occasions how the governors try
to keep off from themselves the annoyance of the Jews, and are often
compelled to act contrary to justice, and seek pretexts for deferring: for
of course it was not from ignorance that he deferred the cause, but knowing
it. And his wife also hears, together with the governor. (v. 24.) This
seems to me to show great honor. For he would not have brought his wife to
be present with him at the hearing, but that be thought great things of
him. It seems to me that she also longed for this. And observe how Paul
immediately discourses not only about faith, nor about remission of sins,
but also about practical points of duty. "Go thy way," he says, "for this
time: when I have a convenient season, I will call for thee." (v. 25.)
Observe his hardness of heart: hearing such things, "he hoped that he
should receive money from him !" (v. 26.) And not only so, but even after
conversing with him--for it was towards the end of his government--he left
him bound, "willing to show the Jews a pleasure" (v. 27): so that he not
only coveted money, but also glory. How, O wretch, canst thou look for
money from a man who preaches the contrary? But that he did not get it, is
evident from his leaving him bound; he would have loosed him, had he
received it. "Of temperance," it says, he reasoned; but the other was
hankering to receive money from him who discoursed these things! And to ask
indeed he did not dare: for such is wickedness: but he hoped it. "And when
two years were completed," etc., so that it was but natural that he showed
them a pleasure, as he had been so long governor there. "Now when Festus
was come into the province," etc. (ch. xxv. 1, 2.) At the very beginning,
the priests came to him, who would not have hesitated to go even to
Caesarea, unless he had been seen immediately coming up, since immediately
on his arrival they come to him. And he spends ten days? in order, I
suppose, to be open to those who wished to corrupt him with bribes. But
Paul was in the prison. "They besought him," it says, "that he would send
for him:" why did they desire it as a favor, if he was deserving of death?
But thus their plotting became evident even to him, so that discoursing of
it (to Agrippa), he says, "desiring to have judgment against him." They
wanted to induce him to pass sentence now immediately, being afraid of
Paul's tongue. What are ye afraid of? What are ye in such a hurry? In fact,
that expression, "that he should be kept "[1] (v. 4), shows this. Does he
want to escape? "Let them therefore," he says, "which among you are able,
accuse him." (v. 5.) Again accusers, again at Caesarea, again Paul is
brought forth. And having come, immediately "he sat on the judgment-seat"
(v. 6); with all his haste: they so drove, so hurried him. While as yet he
had not got acquainted with the Jews, nor experienced the honor paid to him
by them, he answered rightly: but now that he had been in Jerusalem ten
days, he too wants to pleasure them (by sacrificing Paul to them): then,
also to deceive Paul, "Wilt thou," says he, "be judged there of these
things by me?" (v. 9.) I am not giving thee up to them--but this was the
fact--and he leaves the point to his own choice, that by this mark of
respect he might get him to yield: since his was the sentence,[2] and it
would have been too barefaced, when he had been convicted of nothing here,
to take him back thither. "But Paul said, At Caesar's tribunal am I
standing," etc. (v. 10): he did not say, I will not, lest he should make
the judge more vehement, but (here) again is his great boldness: They cast
me out once for all, themselves, and by this they think to condemn me, by
their showing that I have offended against Caesar: at his bar I choose to
be judged, at the bar of the injured person himself. "To the Jews have I
done no wrong, as thou also very well knowest." Here now he reproved him,
that he too wished to sacrifice him to the Jews: then, on the other hand,
he relaxes (the sternness of) his speech: "if then I be an offender, or
have committed anything worthy of death, I refuse not to die." I utter
sentence against myself. For along with boldness of speech there must be
also justness of cause, so as to abash (the hearer). "But if there be
nothing in the things whereof these accuse me, no man "--however he may
wish it--"no man may sacrifice me to please them." He said, not, I am not
worthy of death, nor, I am worthy to be acquitted, but, I am ready to take
my trial before Caesar. At the same time too, remembering the dream, he was
the more confident to appeal. (ch. xxiii. II.) And he said not, Thou
(mayest not), but, neither any other man may sacrifice me, that it might be
no affront to him. "Then Festus, when he had conferred with the council "--
do you observe how he seeks to gratify them? for this is favor --" having
conferred," it says, "with the council, he said, Hast thou appealed unto
Caesar? unto Caesar shall thou go." (v. 12.) See how his trial is again
lengthened out, and how the plot against him becomes an occasion for the
preaching: so that with ease and in safe custody he should be taken away to
Rome,[3] with none to plot evil against him: for it was not the same thing
his simply coming there, and his coming on such a cause. For, in fact this
was what made the Jews come together there. (ch. xxviii. 17.) Then again,
some time passes while he tarries at Jerusalem, that you may learn, that,
though some time passed, the evil design against him prevails nothing, God
not permitting it. But this king Agrippa, who was also a Herod, was a
different Agrippa, after him of James' time, so that this is the fourth
(Herod). See how his enemies cooperate with him against their will. To make
the audience large, Agrippa falls into a desire of hearing: and he does not
simply hear, but with much parade. And see what a vindication
(@@@apologi'an)! So writes Festus,[4] and the ruthlessness of the Jews is
openly made a show of: for when it is the governor that says these things,
he is a witness above all suspicion: so that the Jews are condemned by him
also. For, when all had pronounced sentence against them, then, and not
sooner, God brings upon them the punishment. But observe: Lysias gave it
against them, Felix against them, Festus against them--although he wished
to gratify them[5]--Agrippa against them. What further? The Pharisees--even
they gave it against themselves. No evil, says Festus, "of such things as I
supposed: no accusation did they bring against him." (v. 18.) And yet they
did bring it: true, but they did not prove it: for their evil design and
daring plot against him gave cause to surmise this, but the examination
brought out nothing of the kind. "And of one Jesus," he says, "which was
dead." (v. 19.) He says naturally enough, "of one" (Jesus), as being a man
in office, and not caring for these things. "And not knowing, for my part,
what to make of the enquiry concerning these things" (v. 20)--of course, it
went beyond a judge's hearing, the examining into these matters. If thou
art at a loss, why dost thou drag him to Jerusalem? But the other would not
deign this: no, "To Caesar" (says he); as in fact it was touching Caesar
that they accused him Do you hear the appeal? hear the plotting of the
Jews? hear their factious spirit? All these things provoked him to a desire
(of hearing him): and he gives them the gratification and Paul becomes more
renowned. For such as I said, are the ill designs (of enemies). Had not
these things been so, none of these rulers would have deigned to hear him,
none would have heard with such quietness and silence. And he seems indeed
to be teaching, he seems to be making a defence; but he rather makes a
public harangue with much orderliness. Then let us not think that ill
designs against us are a grievous thing. So long as we do not make ill
designs against ourselves, no one will be able to have ill designs against
us: or rather, people may do this, but they do us no hurt; nay, even
benefit us in the highest degree: for it rests with ourselves, whether we
shall suffer evil, or not suffer evil. Lo! I testify, and proclaim with a
loud voice, more piercing even than the sound of a trumpet--and were it
possible to ascend on high and cry aloud, I would not shrink from doing it-
-him that is a Christian, none of all the human beings that inhabit the
earth will have power to hurt. And why do I say, human beings? Not even the
Evil Spirit himself, the tyrant, the Devil, can do this, unless the man
injure himself; be what it may that any one works, in vain he works it. For
even as no human being could hurt an angel, if he were on earth, so neither
can one human being hurt another human being. But neither again will he
himself be able to hurt another, so long as he is good. What then can be
equal to this, when neither to be hurt is possible, nor to hurt another?
For this thing is not less than the former, the not wishing to hurt
another. Why, that man is a kind of angel, yea, like God. For such is God;
only, He indeed (is such) by nature, but this man, by moral choice: neither
to be hurt is possible (for either), nor to hurt another. But this thing,
this "not possible,' think not that it is for any want of power--for the
contrary to this is want of power--no, I speak of the morally incompatible
(@@@to` @@@anendekto'n). For the (Divine) Nature is neither Itself
susceptible of hurt, nor capable of hurting another: since this very thing
in itself is a hurt. For in no other way do we hurt ourselves, than by
hurting another, and our greatest sins become such from our doing injury to
ourselves. So I that for this reason also the Christian cannot be hurt,
namely, because neither can he hurt. But how in hurting others we hurt
ourselves, come, let us take this saying in hand for examination in detail.
Let a man wrong another, insult, overreach; whom then has he hurt? is  it
not himself first? This is plain to every one. For to the one, the damage
is in money, to himself, it is in the soul; to destruction, and to
punishment. Again, let another be envious: is it not himself he has
injured? For such is the nature of injustice: to its own author first it
does incalculable hurt. "Yes,[1] but to another also?" True, but nothing
worth considering: or rather, not even a little--nay, it even benefits him.
For let there be,--as the whole matter lies most in these examples,--let
there be some poor man, having but little property and (barely) provided
with necessary food,[2] and another rich and wealthy, and having much
power, and then let him take the poor man's property, and strip him naked,
and give him up to starvation, while he shall luxuriate in what he has
unjustly taken from the other: not only has he not hurt that man at all--he
has even benefited him, while himself he has not only not benefited, but
even hurt. For how should it be otherwise? In the first place, harassed by
an evil conscience, and day by day condemning himself and being condemned
by all men: and then, secondly, in the judgment to come. But the other, how
is he benefited? Because to suffer ill and bear it nobly, is great gain:
for it is a doing away of sins, this suffering of ill, it is a training to
philosophy, it is a discipline of virtue. Let us see which of the two is in
evil case, this man or that. For the one, if he be a man of well-ordered
mind, will bear it nobly: the other will be every day in a constant tremor
and misgiving: which then is hurt, this man or that? "You talk idly," say
you: "for when a man has nothing to eat, and is forced to bewail himself
and to feel himself very wretched, or comes and begs, and gets nothing. is
not that a ruining of both soul and body?" No, it is you that talk idly:
for I show facts in proof. For say, does none of the rich feel himself
wretched? What then? Is poverty the cause of his wretchedness? "But he does
not starve." And what of that? The greater is the punishment, when having
riches he does this. For neither does wealth make a man strong-minded, nor
poverty make him weak otherwise none of those living in wealth would pass a
wretched life, nor would any of those in poverty (not) curse his fate. But
that yours is indeed the idle talk, I will make manifest to you from hence.
Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You
may hear himself saying, "In hunger and thirst." (2 Cor. xi. 27.) Did the
prophets suffer hunger, or did they not? They too had a hard time of it.
"Again, you fetch up Paul to me, again the prophets, some ten or twenty
men." But whence shall I bring examples? "Show me from the many some who
bear ills nobly." But[1] the rare is ever such: however, if you will, let
us examine the matter as it is in itself. Let us see whose is the greater
and sharper care, whose the more easy to be borne. The one is solicitous
about his necessary food, the other about numberless matters, freed from
that care. The rich man is not afraid on the score of hunger, but he is
afraid about other things: oftentimes for his very life. The poor man is
not free from anxiety about food, but he is free from other anxieties, he
has safety, has quietness, has security.

   If to injure another is not an evil, but a good, wherefore are we
ashamed? wherefore do we cover our faces? Wherefore, being reproached, are
we vexed and disconcerted? If the being injured is not a good thing,
wherefore do we pride ourselves, and glory in the thing, and justify
ourselves on its account? Would you learn how this is better than that?
Observe those who are in the one condition, and those who are in the other.
Wherefore are laws? Wherefore are courts of justice? Wherefore punishments?
Is it not, on account of those men, as being diseased and unsound? But the
pleasure lies great, you will say. Let us not speak of the future: let us
look into the present. What is worse than a man who is under such a
suspicion as this? what more precarious? what more unsound? is he not
always in a state of shipwreck? Even if he do any just thing, he, is not
credited, condemned as he is by all on account of his power (of injuring):
for in all who dwell with him he has accusers: he cannot enjoy friendship:
for none would readily choose to become the friend of a man who has such a
character, for fear of becoming implicated with him in the opinion held of
him. As if he were a wild beast, all men turn away from him; as from a
pest, a foe, a man-slayer, and an enemy of nature, so they shrink from the
unjust man. If he who has wronged another happen to be brought into a court
of justice, he does not even need an accuser, his character condemns him in
place of any accuser. Not so he who is injured; he has all men to take his
part, to condole with him, to stretch out the hand of help: he stands on
safe ground. If to injure another be a good and a safe thing, let any one
confess that he is unjust: but if he dares not do this, why then does he
pursue it as a good thing? But let us see in our own persons, if his same
be done there, what evils come of it: (I mean,) if any of the parts or
functions within us having overstepped its proper bounds, grasp at the
office of some other. For let the spleen, if it will, have left its proper
place, and seize on the part belonging to some other organ along with its
own, is not this disease? The moisture within us, let it fill every place,
is it not dropsy and gout?[2] is not this to ruin itself, along with the
other? Again, let the bile seek for a wide room, and let the blood be
diffused throughout every part. But how is it in the soul with anger, lust,
and all the rest. if the food exceed its proper measure? Again in the body,
if the eye wish to take in more, or to see more than is allotted to it, or
admit a greater light than is proper. But if, when the light is good, yet
the eye is ruined, if it choose to see more than is right: consider what it
must be in the case of an evil thing. If the ear take in a (too) loud
voice, the sense is stunned: the mind, if it reason about things above
itself, it is overpowered: and whatever is in excess, mars all. For this is
@@@pleonexi'a, the wanting to have more than what is marked off and
allotted. So too in respect of money; when we will needs put upon (us) more
burdens (than is meet), although we do not perceive it, to our sore hurt we
are nourishing within ourselves a wild beast; much having, yet much
wanting, numberless the cares we entangle ourselves withal, many the
handles we furnish the devil against ourselves. In the case of the rich,
however, the devil has not even need of labor, so surely do their very
concerns of business of themselves ruin them. Wherefore I beseech you to
abstain from the lust of these things, that we may be enabled to escape the
snares of the evil one, and having taken hold of virtue, 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 forever. Amen.

HOMILY LII: ACTS XXV. 23.

"And on the morrow, when Agrippa was come, and Bernice with great pomp, and
was entered into the place of hearing, with the chief captains, and
principal men of the city, at Festus' commandment Paul was brought forth.

   See what an audience is gathered together for Paul. Having collected
all his guards, the governor is come, and the king, and the tribunes, "with
the principal men," it says, "of the city." Then Paul being brought forth,
see how he is proclaimed as conqueror. Festus himself acquits him from the
charges, for what says Festus? "And Festus said, King Agrippa, and all men
which are here present with us, ye see this man, about whom all the
multitude of the Jews have dealt with me, both at Jerusalem, and also here,
crying that he ought not to live any longer. But when I found that he had
committed nothing worthy of death, and that he himself hath appealed to
Augustus, I have determined to send him. Of whom I have no certain thing to
write unto my lord. Wherefore I have brought him forth before you, and
especially before thee, O king Agrippa, that, after examination had, I
might have somewhat to write. For it seemeth to me unreasonable to send a
prisoner, and not withal to signify the crimes laid against him." (v. 24-
27.) Mark how he accuses them, while he acquits him. O what an abundance of
justifications! After all these repeated examinations, the governor finds
not how he may condemn him. They said he was worthy of death. On this
account he said also: "When I found," says he "that he had committed
nothing worthy of death.--Of whom I have no certain thing to write to my
lord." This too is a proof of Paul's spotlessness, that the judge found
nothing to say concerning him. "Therefore I have brought him forth," he
says, "before you. For it seemeth to me unreasonable to send a prisoner,
and not withal to signify the crime laid against him." Such were the great
straits into which the Jews brought themselves and their rulers! What then?
"Agrippa said to Paul, Thou art permitted to speak for thyself." (ch. xxvi.
I.) From his great desire to  hear, the king permits him to speak. But Paul
speaks out forthwith with boldness, not flattering, but for this reason
saying that he is happy, namely, because (Agrippa) knew all. "Then Paul
stretched forth the hand, and answered for himself. I think myself happy,
king Agrippa, because I shall answer for myself this day before thee
touching all the things whereof I am accused of the Jews. Especially
because I know thee to be expert in all questions which are among the Jews:
wherefore I beseech thee to hear me patiently." (v. 2, 3.) And yet, had he
been conscious of guilt, he should have feared at being tried in the
presence of one who knew all the facts: but this is a mark of a clear
conscience, not to shrink from a judge who has an accurate knowledge of the
circumstances, but even to rejoice, and to call himself happy. "I beseech
thee," he says, "to hear me patiently." Since he is about to lengthen out
his speech, and to say something about himself, on this account, he
premises an entreaty, and (then) says: "My manner of life from my youth,
which was at the first among mine own nation at Jerusalem, know all the
Jews: which knew me from the beginning, if they would testify, that after
the most straitest sect of our religion I lived a Pharisee." (v. 4, 5.)
Then how should I have become a seditious person, who when young was (thus)
testified of by all? Then too from his sect: "after the most straitest
sect" says he, "of our religion I lived." "What then, if though the sect
indeed be worthy of admiration, thou art evil?" Touching this also I call
all to witness--touching my life and conversation. "And now I stand and am
judged for the hope of the promise made of God unto our fathers: unto which
promise our twelve tribes, instantly serving God day and night, hope to
come. For which hope's sake, king Agrippa, I am accused of the Jews. Why
should it be thought a thing incredible with you, that God should raise the
dead?" (v. 6-8.) Two arguments he lays down for the Resurrection: one, the
argument from the prophets: and he does not bring forward any prophet (in
particular,) but the doctrine itself as held by the Jews: the other and
stronger one, the argument from the facts--(especially from this,) that
Christ Himself held discourse with him. And he lays the ground for this by
(other) arguments, relating accurately his former madness. Then too, with
high commendation of the Jews, he says, "Night and day," says he, "serving
(God) look to attain unto." So that even if I had not been of unblemished
life, it is not for this (doctrine) that I ought to be brought to trial:--
"for which hope, king Agrippa, I am accused of the Jews." And then another
argument "Why should it be thought a thing incredible with you, that God
should raise the dead?" Since, if such an opinion had not existed, if they
had not been brought up in these dogmas, but they were now for the first
time brought in, perhaps[1] some one might not have received the saying.
Then he tells, how he persecuted: this also helps the proof: and he brings
forward the chief priests as witnesses, and the "strange cities," and that
he heard Him saying to him, "It is hard for thee to kick against the
pricks," and shows the mercifulness of God, that, though being persecuted
He appeared (to men), and did that benefit not to me only, but also sent me
as teacher to others: and shows also the prophecy, now come to pass, which
he then heard, "Delivering thee from the people, and from the Gentiles,
unto whom I send thee." Showing all this, he says: "I verily thought with
myself, that I ought to do many things contrary to the name of Jesus of
Nazareth. Which thing I also did in Jerusalem: and many of the saints did I
shut up in prison, having received authority from the chief priests; and
when they were put to death, I gave my voice against them. And I punished
them oft in every synagogue, and compelled them to blaspheme; and being
exceedingly mad against them, I persecuted them even unto strange cities.
Whereupon as I went to Damascus with authority and commission from the
chief priests, at midday, O king, I saw in the way a light from heaven,
above the brightness of the sun, shining round about me and them which
journeyed with me. And when we were all fallen to the earth, I heard a
voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why
persecutest thou Me? it is hard for thee to kick against the pricks. And I
said, Who art Thou, Lord? And he said, I am Jesus whom thou persecutest;
but rise, and stand upon thy feet: for I have appeared unto thee for this
purpose, to make thee a minister and a witness both of these things which
thou hast seen, and of those things in the which I will appear unto thee:
delivering thee from the people, and from the Gentiles, unto whom now I
send thee, to open their eyes, and to turn them from darkness to light, and
from the power of Satan unto God, that they may receive forgiveness of sins
(v. 9-18):--observe[2] how mildly he discourses--God, he says, said (this)
to me, "that they may receive forgiveness of sins, and inheritance among
them which are--sanctified by faith that is in Me." By these things, says
he, I was persuaded, by this vision He drew me to Himself, and so persuaded
me, that I made no delay. "Whereupon, O king Agrippa, I was not disobedient
unto the heavenly vision: but showed first unto them of Damascus, and at
Jerusalem, and throughout all the coasts of Judea, and then to the
Gentiles, that they should repent and turn to God, and do works meet for
repentance." (v. 19, 20.) I therefore, who instructed others also
concerning the most excellent way of living, how should I myself have
become the author of sedition and contention? "For these causes the Jews
caught me in the temple, and went about to kill me. Having therefore
obtained help of God, I continue unto this day, witnessing both to small
and great, saying none other things than those which the prophets and Moses
did say should come." (v. 21, 22.) See how free from flattery his speech
is, and how he ascribes the whole to God. Then his boldness--but neither do
I now desist: and the sure grounds--for it is from the prophets that I urge
the question, "Whether the Christ was to suffer:" then[3] the Resurrection
and the promise, "Whether He, as the first to rise from the dead, should
show light unto the people and to the Gentiles." (v. 23.) Festus saw the
boldness, and what says he? For Paul was all along addressing himself to
the king--he was in a manner annoyed,[4] and says to him, "Thou art beside
thyself, Paul:" for, "while he thus discoursed, Festus said with a loud
voice, Paul, thou art beside thyself: much learning doth make thee mad."
(v. 24.) What then says Paul? With gentleness, "I am not mad," says he,
"most noble Festus; but speak forth the words of truth and soberness." (v.
25.) Then too he gives him to understand why, turning from him, he
addressed his speech to the king: "For the king knoweth of these things,
before whom also I speak freely: for I am persuaded that none of these
things are hidden from him: for this thing was not done in a corner." (v.
26.) He shows, that (the king) knows all perfectly; at the same time, all
but saying to the Jews, And ye indeed ought to have known these things--for
this is the meaning of that which he adds, "For this thing was not done in
a corner. And Agrippa, said to Paul, En oli'gw(i) thou persuadest me to be
a Christian." What is en oli'gw(i)?[1] "Within a little, para` mikro'n.
"And Paul said, I could pray to God," kai` en @@@oli'gw(i) @@@kai`
@@@pollw(i)^, (that is) "I could pray to God," for my part, not "in little"
(but "in much "): he does not simply pray, he prays (not briefly, but) with
largeness--"that not only thou, but also all that hear me this day, were
such as I am."[*] Then he adds, "except these bonds;" and yet it was matter
of glory; true, but looking to their notion of it, therefore says he,
"except these bonds." (v. 27-29.)

   (Recapitulation.) "And on the morrow," etc. (v. 23.) The Jews desisted
ever since Paul exercised his right of appeal.[2] Then also for him the
theatre becomes a splendid one: "with great pomp" they were present. "And
Festus said," etc. "The whole multitude of the Jews--"not some of them
only, and others not so--"both at Jerusalem, and also here," they said
"that he ought not to live any longer." (v. 24.) "And I having found," etc.
It shows that he did right in appealing to Caesar. For if[3] though they
had no great matter to allege against him, yet those (at Jerusalem) were
mad against him, with good reason may he go to Caesar. "That after
examination had by you," he says, "I may get somewhat to write." Observe
how the matter is repeatedly put to the test. The Jews therefore may thank
themselves for this vindication[4] (of Paul), which would come to the ears
of those also who were at Rome. See how they become the unwilling heralds
both of their own wickedness and of Paulus virtue, even to the emperor
himself: so that Paul was carried away (to Rome)with more renown than if he
had gone thither without bonds: for not as an impostor and a deceiver,
after so many judges had acquitted him, was. he now carried thither. Quit
therefore of all charges,[5] among those with whom he was bred and born,
and not only so, (but) thus free from all suspicion, he makes his
appearance at Rome. "Then Paul," etc. (ch. xxvi. I-3.) And he said not, Why
is this? once for all I have appealed to Caesar: I have been tried many
times: when will there be an end of this? but what did he? Again he is
ready to render an account, and that, before the man who was the best
informed on the subject; and with much boldness, seeing they were not his
judges to condemn him: but still, though they were not his judges, since
that declaration was in force, "Unto Caesar shalt thou go, he renders an
account and gives full answers, "touching all the things," and not merely
on one and another here and there. They accuse me of sedition, accuse me of
heresy, accuse me that I have profaned the temple: "touching all these
things I answer for myself:" now that these are not things in accordance
with my ways, my accusers themselves are witnesses: "my manner of life from
my youth," etc. (v. 4.) which is what he says on a former occasion "Being a
zealot." (ch. xxii. 3.) And when the whole people was present, then he
challenges their testimony: not[1] before the tribunal, but before Lysias,
and again here, when more were present: whereas in that hearing there
needed not much vindication of himself, since Lysias' letter exculpated
him. "Know all the Jews," he says, "which knew me from the beginning."And
he does not say what kind of life his was, but leaves it to their own
conscience, and lays the whole stress on his sect, as he would not have
chosen that sect, if he had been a man of evil disposition and bad
character (@@@ponhro`s @@@kai` @@@mokthhro's). "But, for this hope" (Mss.
and Edd. @@@haire'sews) he says, "I stand and am judged." (v. 6, 7.) This
hope is honored among themselves also, because of this they pray, because
of tiffs they worship, that unto this they may attain: this same do I show
forth. Why then, it is acting like madmen, to be doing all things for the
sake of attaining to this, and yet to persecute him who believes in the
same. "I indeed thought with myself," that is, I determined, "to do many
things contrary to the name of Jesus of Nazareth." (v. 9.) I was not one of
Christ's disciples: among those who fought against Him, was I. Whence also
he is a witness who has a right to be believed, because he, a man who was
doing numberless things, makes war on the believers, persuading them to
blaspheme, stirring up all against them, cities, rulers, and by himself
doing all this of his own accord, was thus suddenly changed. Then again the
witnesses, those who were with him: next he shows what just cause he had to
be persuaded, both from the light, and from the prophets, and from the
results, and from the things which have now taken place. See accordingly,
how both from the prophets, and from these particulars, he confirms the
proof to them. For that he may not seem to be broaching some novelty,
although he  had great things to say, yet he again takes refuge with the
prophets, and puts this as a question for discussion.[2] Now this had a
stronger claim upon belief, as having actually come to pass: but since he
alone saw (Christ), he again fetches proof of it from the prophets. And see
how he does not discourse alike in the court of justice, and in the
assembly (of his own people); there indeed he says, "ye slew Him:" but here
no such thing, that he might not kindle their anger more: but he shows the
same thing, by saying, "Whether the Christ was to suffer." He so frees them
from accusations: for the prophets, he says, say this. Therefore receive ye
also the rest. Since he has mentioned the vision, he then without fear goes
on to speak also of the good wrought by it. "To turn them from darkness to
light, and from the power of Satan unto God. For to this end have I
appeared unto thee" (v. 1618), not to punish, but to make thee an Apostle.
He shows the evils which possess unbelievers, "Satan, darkness;" the good
things belonging to believers, light, God, "the inheritance of the saints.
Whereupon, O king Agrippa," etc. (v. 19, 20.) He not only exhorts them to
repent, but also to show forth a life worthy of admiration. And see how
everywhere the Gentiles are admitted into connection with the people
(Israel): for those who were present were of the Gentiles. "Testifying," he
says, "both to great and small," (v. 22) that is, both to distinguished and
undistinguished. This is also for the soldiers. Observe: having left the
post of defendant, he took up that of teacher--and therefore also it is
that Festus says to him, "Thou art beside thyself"--but then, that he may
not seem to be himself the teacher, he brings in the prophets, and Moses:
"Whether the Christ was to suffer, whether He as the first to rise from the
dead should show light both to the people, and to the Gentiles." (v. 53.)
"And Festus said with a loud voice"--in such anger and displeasure (did he
speak)--"Paul, thou art beside thyself." What then said Paul? "I am not
mad," etc. "For this thing," he says, "was not done in a corner." (v. 25,
26.) Here he speaks of the Cross, of the Resurrection: that the doctrine
was come to every part of the world. "King Agrippa," he says, "believest
thou"--he does not say, the Resurrection, but--"the prophets?" (v. 57.)
Then he forestalls him, and says: "I know that thou believest." En
oli'gw(i) (i.e. within a little,) "almost thou persuadeth the to be a
Christian." (v. 28.) Paul did not understand what the phrase @@@en
@@@oli'gw(i)( meant: he thought it meant @@@ex @@@oligou (i.e. with little
cost or trouble), wherefore also he answers (as) to this: so unlearned was
he.[1] And he said not, I do not wish (that), but, "I pray that not only
thou, but also all that hear." Mark how free from flattery his speech is.--
"I pray that this day they may be all such as I am, except these bonds."
(v. 29.) He, the man that glories in his bonds, that puts them forth as a
golden chain, deprecates them for these men: for they were as yet too weak
in their minds, and it was rather in condescension that he so spake. For
what could be better than those bonds which always in his Epistles he
prefers (to all things else), saying, "Paul, a prisoner of Jesus Christ:"
(Eph. iii. I) and again, "On this account I am bound with this chain" (Acts
xxviii. 20), "but the word of God is not bound;" and, "Even unto bonds, as
an evil-doer." (2 Tim. ii. 9.) The punishment was twofold. For if indeed he
had been so bound, as with a view to his good, the thing would have carried
with it some consolation: but now (he is bound) both "as an evil-doer," and
as with a view to very ill consequences; yet for none of these things cared
he.[2]

   Such is a soul winged with heavenly love. For if those who cherish the
foul (earthly passion which men call) love, think nothing either glorious
of precious, but those things alone which tend to gratify their lust, they
think both glorious and honorable, and their  mistress is everything to
them; much more do those, who have been taken captive by this heavenly
love, think nothing of the cost (@@@ta` @@@epiti'mia). But if we do not
understand what I am saying, it is no marvel, while we are unskilled in
this Divine Wisdom. For if any one be caught with the fire of Christ's
love, he becomes such as a man would become who dwelt alone upon the earth,
so utterly careless is he for glory or disgrace: but just as if he dwelt
alone, he would care for nothing, no more does he in this case. As for
trials, he so despises them, both scourges and imprisonments, as though the
body in which he suffers these things were another's and not his own, or as
though he had got a body made of adamant: while as for the sweet things of
this life, he so laughs them to scorn, is so insensible to them, as we are
insensible of dead bodies, being ourselves dead. He is as far from being
taken captive by any passion, as the gold refined in the fire and purified
is free from alloy. For even as flies would not dart into the midst of a
flame, but fly from it, so the passions dare not even to come near this
man. Would that I could bring forward examples of all this from among
ourselves: but since we are at a loss for such, we must needs betake
ourselves to this same Paul. Observe him then, how he felt towards the
whole world. "The world is crucified unto me," he says, "and I unto the
world" (Gal. vi. 14): I am dead to the world, and the world is dead to me.
And again: "It is no longer. I that live, but Christ liveth in me.(ib. ii.
20.) And, to show you that he was as it were in solitude, and so looked
upon the things present, hear himself saying, "While we look not at the
things which are seen, but at the things which are not seen." (2 Cor. iv.
18.) What sayest thou? Answer me. And yet what thou sayest is the contrary;
thou seest the things invisible, and the visible thou seest not. Such eyes
as thou hadst gotten, such are the eyes which are given by Christ: for as
these bodily eyes see indeed the things that are seen, but things unseen
they see not: so those (heavenly eyes) do the contrary: none that beholds
the invisible things, beholds the visible: no one beholding the things
seen, beholds the invisible. Or is not this the case with us also? For when
having turned our mind inwards we think of any of the unseen things, our
views become raised above the things on earth.[1] Let us despise glory: let
us be willing to be laughed at rather than to be praised. For he indeed who
is laughed at is nothing hurt: but he who is praised is much hurt. Let us
not think much of those things which terrify men, but as we do in the case
of children, this let us do here: namely, if we see any one terrifying
children, we do not hold that man in admiration: since in fact whoever does
frighten, only frightens children; for were it a man, he could not frighten
him. Just as those who frighten (children in sport), do this either by
drawing up their eyelids, or by otherwise distorting their face, but with
the eye looking naturally and mild they would not be able to do this: so
these others do this, by distorting their mental vision (@@@to`
@@@dioratiko`n @@@th^s @@@dianoi'as). So that of a mild man and beautiful
in soul nobody would be afraid; on the contrary, we all respect him, honor
and venerate him. See ye not, how the man who causes terror is also an
object of hatred and abhorrence to us all? For of those things which are
only able to terrify what do we not turn away from? Is it not so with wild
beasts, with sounds, with sights, with places, with the air, such as
darkness? Let us not therefore think it a great thing, if men fear us. For,
in the first place, no man indeed is frightened at us: and, secondly, it is
no great thing (if they were). Virtue is a great good: and see how great.
However wretched we may deem the things by means of which it consists, yet
we admire virtue itself, and count them blessed (that have it). For who
would not count the patient sufferer blessed, although poverty and such
like things seem to be wretched? When therefore it shines forth through
those things which seem to be wretched, see how surpassingly great this is!
Thinkest thou much, O man, because thou art in power? And what sort of
power? say, was it conferred by appointment? (If so,) of men thou hast
received power: appoint thyself to it from within. For the ruler is not he
who is so called, but he who is really so. For as a king could not make a
physician or an orator, so neither can he make a ruler: since it is not the
(imperial)letters nor the name that makes a ruler. For, if you will, let
any man build a medicine-shop, let him also have pupils, let him have
instruments too and drugs, and let him visit those who are sick: are these
things sufficient to make a physician? By no means: but there is need of
art, and without that, not only do these things profit nothing, but they
even hurt: since it were better that he who is not a physician should not
even possess medicines. He that possesses them not, neither saves nor
destroys: but he that possesses them, destroys, if he knows not how to use
them: since the healing power is not only in the nature of the medicines,
but also in the art of the person applying them: where this is not, all is
marred. Such also is the ruler: he has for instruments, his voice, anger,
executioners, banishments, honors, gifts, and praises; he has also for
medicines., the law; has also for his patients, men; for a place to
practise in, the court of justice; for pupils, he has the soldiers: if then
he know not the science of healing, all these profit him nothing. The judge
is a physician of souls, not of bodies: but if this art of healing the
bodies needs so much care, much more that of healing the soul, since the
soul is of more importance than the body. Then not the mere having the name
of ruler is to be a ruler: since others also are called by great names: as
Paul, Peter, James, and John: but the names do not make them that which
they are called, as neither does my name make me (to be that which John
was); I bear indeed the same name with that blessed man, but I am not the
same thing (@@@homw'numos, @@@ou @@@mh`n @@@sunw'numos), I am not John, but
am called so. In the same way they are not rulers, but are called so. But
those others are rulers even without these adjuncts, just as also a
physician, though he may not actually practise his science, yet if he have
it in his soul, he is a physician. Those are rulers, who bear rule over
themselves. For there are these four things,[2] soul, family; city, world:
and the things form a regular progression (@@@hodw(i)^ @@@probai'nei). He
therefore that is to superintend a family, and order it well, must first
bring his own soul into order; for it is his family: but if he cannot order
his own family, where there is but one soul, where he himself is master,
where he is always along with himself, how shall he order others? He that
is able to regulate his own soul, and makes the one part to rule, the other
to be subject, this man will be able to regulate a family also: but he that
can do this by a family, can do it by a city also: and if by a city, then
also by the world. But if he cannot do this for his own soul, how then
shall he be able to do it for the world? These things have been spoken by
me, that we may not be excited about offices of rule; that we may know what
ruling is: for this (which is so called) is not ruling, but a there object
of derision, mere slavery, and many other names one might call it by. Tell
me, what is proper to a ruler? is it not to help one's subjects, and to do
them good? What then, if this be not the case? how shall he help others,
who has not helped himself? he who has numberless tyrannies of the passions
in his own soul, how shall he root out those of others? Again, with respect
to "luxury" or delightful living: the true luxury or delight is not this
(which is so called), but quite another thing. For as we have shown that
the ruler is not he who is so called, but another (who has something more
than the name), so the person who lives indeed in delight is another sort
of person (than he whom we so describe). For "luxury" or delightful living
seems indeed to be, the enjoying pleasure and the gratifying the belly: yet
it is not this thing, but the contrary: it is, to have a soul worthy of
admiration, and to be in a state of pleasure. For let there be a man
eating, drinking, and wantoning; then let him suffer cares and loss of
spirits: can this man be said to be in a state of delight? Therefore, it is
not eating and drinking, it is the being in pleasure, that makes true
luxury or delightful living. Let there be a man who gets only dry bread,
and let him be filled with gladness: is not this pleasure? Well then, it is
the true luxury. Let us see then, to whom this befalls--whether to the
rich, or to those who are not rich? Neither to the one part altogether, nor
to the other, but to those who so order their own souls, that they may not
have many grounds for sorrows. And where is such a life as this to be
found? for I see you all eager and Wishing to hear what this life is which
has no sorrows. Well then, let this be acknowledged first by you, that this
is pleasure, this the true luxury, to have no sorrow to cause annoyance;
and ask not of me meats, and wine, and sauces, and silken robes, and a
sumptuous table. But if I shall show that apart from all these such a life
as that is present (within our reach), then welcome thou this pleasure, and
this life: for the most part of painful things happen to us from our not
calculating things as we ought. Who then will have the most sorrows--he
that cares for none of these things, or he that cares for them? He that
fears changes, or he that does not fear? He that is in dread of jealousy,
of envy, of false accusations, of plottings, of destruction, or he that
stands aloof from these fears? He that wants many things, or he that wants
nothing? He that is a slave to masters without number, or he that is a
slave to none? He that has need of many things, or he that is free? He that
has one lord to fear, or he that fears despots innumerable? Well then,
greater is the pleasure here. This then let us pursue, and not be excited
about the things present: but let us laugh to scorn all the pomp of life,
and everywhere practise moderation, that we may be enabled so to pass
through this life, that it may he without pain, and to attain unto the good
things promised, 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 LIII: ACTS XXVI. 30-32.

"And when he had thus spoken, the king rose up, and  the governor, and
Bernice, and they that sat with them: and when they were gone aside, they
talked between themselves, saying, This man doeth nothing worthy of death
or of bonds. Then said Agrippa unto Festus, This man might have been set at
liberty, if he had not appealed unto Caesar."

   SEE how again also they pass sentence in his favor, and after having
said, "Thou art beside thyself," (v. 24) they acquit him, as undeserving
not only of death, but also of bonds, and indeed would have released him
entirely, if he had not appealed to Caesar. But this was done
providentially, that he should also depart with bonds. "Unto bonds," he
says, "as an evil doer." (1 Tim. ii. 9.) For if his Lord "was reckoned
among the transgressors" (Mark xv. 28), much more he: but as the Lord did
not share with them in their character, so neither did Paul. For in this is
seen the marvellous thing, the being mixed up with such, and vet receiving
no harm from them. "And when it was determined that we should sail into
Italy, they delivered Paul and certain other prisoners unto one named
Julius, a centurion of Augustus' band. And entering into a ship of
Adramyttium, we launched, meaning to sail by the coasts of Asia;one
Aristarchus, a Macedonian of Thessalonica, being with us. And the next day
we touched at Sidon." (ch. xxvii. 1-3.) See how far Aristarchus also
accompanies Paul. To good and useful purpose is Aristarchus present, as he
would take back the report of all to Macedonia. "And Julius courteously
entreated Paul, and gave him liberty to go unto his friends to refresh
himself. Julius gave Paul liberty," it says, acting "courteously, that he
might refresh himself;" as it was but natural that he should be much the
worse from his bonds and the fear, and the being dragged hither and
thither. See how the writer does not hide this either, that Paul wished" to
refresh himself. And when we had launched from thence, we sailed under
Cyprus, because the winds were contrary." (v. 4.) Again trials, again
contrary winds. See how the life of the saints is thus interwoven
throughout: escaped from the court of justice, they fall in with shipwreck
and storm. "And when we had sailed over the sea of Cilicia and Pam-phylia,
we came to Myra, a city of Lycia. And there the centurion found a ship of
Alexandria sailing into Italy; and he put us therein." (v. 5, 6.) "A ship
of Alexandria," it says. It is likely that both those (in the former ship)
would bear to Asia the report of what had befallen Paul, and that these[1]
would do the same in Lycia. See how God does not innovate or change the
order of nature, but suffers them to sail into the unfavorable winds. But
even so the miracle is wrought. That they may sail safely, He did not let
them go out in the (open) sea, but they always sailed near the land. "And
when we had sailed slowly many days, and scarce were come over against
Cnidus, the wind not suffering us, we sailed under Crete, over against
Salmone; and, hardly passing it, came unto a place which is called the fair
havens; nigh whereunto was the city of Lasea. Now when much time was spent,
and  when sailing was now dangerous, because the fast was now already past,
Paul admonished  them." (v. 7-9.) By "the fast" here, I suppose he means
that of the Jews.[*] For they departed thence a long time after the
Pentecost, so that it was much about midwinter that they arrived at the
coasts of Crete. And this too was no slight miracle, that they also should
be saved on his account. "Paul admonished them, and said unto them, Sirs, I
perceive that this voyage will be with hurt and much damage, not only of
the lading and ship, but also of our lives. Nevertheless the centurion
believed the master and the owner of the ship, more than those things which
were spoken by Paul. And because the haven was not commodious to winter in,
the more part advised to depart thence also, if by any means they might
attain to Phenice, and there to winter; which is an haven of Crete, and
lieth toward the southwest and northwest. And when the south wind blew
softly, supposing that they had obtained their purpose, loosing thence,
they sailed close to Crete. But not long after there arose against it a
tempestuous wind, called Euroclydon.[t] And when the ship was caught, and
could not bear up into the wind, we let her drive" (R. V. "were driven.")
(v. 10-15.) Paul therefore advised them to remain, and he foretells what
would come of it: but they, being in a hurry, and being prevented by the
place, wished to winter at Phenice. Mark then the providential ordering of
the events: first indeed, "when the south wind blew softly, supposing they
had obtained their purpose," they loosed the vessel, and came forth; then
when the wind bore down upon them, they gave way to it driving them, and
were with difficulty saved. "And running under a certain island which is
called Clauda, we had much work to come by the boat: which when they had
taken up, they used helps, undergirding the ship; and, fearing lest they
should fall into the quicksands,[tt] strake sail,[s] and so were driven.
And we being exceedingly tossed with a tempest, the next day they lightened
the ship; and the third day we cast out with our own hands the tackling of
the ship. And when neither sun nor stars in many days appeared, and no
small tempest lay on us, all hope that we should be saved was then taken
away. But after long abstinence Paul stood forth in the midst of them, and
said, Sirs, ye should have hearkened unto me, and not have loosed from
Crete, and to have gained this harm and loss." (v. 16-21.) Then after so
great a storm he does not speak as insultingly over them, but as wishing
that at any rate he might be believed for the future. Wherefore also he
alleges what had taken place for a testimony of the truth of what was about
to be said by him. "And now I exhort you to be of good cheer: for there
shall be no loss or any man's life among you, but of the ship. For there
stood by me this night the angel of God, whose I am, and whom I serve,
saying, Fear not, Paul; thou must be brought before Caesar: and, lo God
hath given thee all them that sail with thee. Wherefore, sirs, be of good
cheer, for I believe God, that it shall be even as it was told me. Howbeit
we must be cast upon a certain island." (v. 22-26.) And he foretells two
things; both that they must be cast upon an island, and that though the
ship would be lost, those who were in it should be saved--which thing he
spoke not of conjecture, but of prophecy--and that he "must be brought
before Caesar." But this that he says, "God hath given thee all," is not
spoken boastfully, but in the wish to win those who were sailing in the
ship: for (he spoke thus), not that they might feel themselves bound to
him, but that they might believe what he was saying. "God hath given thee;
"as much (as to say), They are worthy indeed of death, since they would not
listen to thee: however, this is done out of favor to thee. "But when the
fourteenth night was come, as we were driven up and down in Adria, about
midnight the shipmen deemed that they drew near to some country; and
sounded, and found it twenty fathoms; and when they had gone a little
further, they sounded again, and found it fifteen fathoms. Then fearing
lest they should have fallen upon rocks, they cast four anchors out of the
stern, and wished for the day. And as the shipmen were about to flee out of
the ship, when they had let down the boat into the sea, under color as
though they would have cast anchors out of the foreship, Paul said to the
centurion and to the soldiers, Except these abide in the ship, ye cannot be
saved. Then the soldiers cut off the ropes of the boat, and let her fall
off." (v. 27-32.) The sailors however, were about to escape, having no
faith in what was said: but the centurion does believe Paul, For he says,
If these flee, "ye cannot be saved:" so saying, not on this account, but
that he might restrain them, and the prophecy might not fall to the ground.
See how as in a church they are instructed by the calmness of Paul's
behavior, how he saved them out of the very midst of the dangers. And it is
of providential ordering that Paul is disbelieved, that after proof of the
facts, he might be believed: which accordingly was the case. And he exhorts
them again to take some meat, and they do as he bids them, and he takes
some first, to persuade them not by word, but also by act, that the storm
did them no harm, but rather was a benefit to their souls. "And while the
day was coming on, Paul besought them all to take meat, saying, This day is
the fourteenth day that ye have tarried and continued fasting having taken
nothing." (v. 33.) (b) And how, say you, did they go without food, having
taken nothing? how did they bear it? Their fear possessed them, and did not
let them fall into a desire of food, being, as they were, at the point of
extreme jeopardy; (f) but they had no care for food. "Wherefore I pray you
to take some meat: for this is for your health: for there shall not an hair
fall from the head of any of you. And when he had thus spoken, he took
bread, and gave thanks to God in presence of them all: and when he had
broken it, he began to eat. Then were they all of good cheer, and they also
took some meat," (v. 34-36) seeing that there was no question about their
lives being saved. (d) "And we were in all in the ship two hundred
threescore and sixteen souls. And when they had eaten enough, they
lightened the ship, and cast out the wheat into the sea. And when it was
day, they knew not the land: but they discovered a certain creek with a
shore, into the which they were minded, if it were possible, to thrust in
the ship. And when they had taken up the anchors, they committed themselves
unto the sea, and loosed the rudder bands, and hoisted up the mainsail to
the wind, and made toward shore." (v. 37-41.) "They made towards shore,"
having given the rudder-handles to the wind: for oftentimes they do it not
in this way. They were borne along, having loosed the rigging, i.e. the
sails. "And falling into a place where two seas met, they ran the ship
aground; and the forepart stuck fast, and remained unmovable, but the
hinder part was broken with the violence of the waves;" for when there is a
strong wind, this is the consequence, the stern bearing the brunt (of the
storm). (a) "And the soldiers' counsel was to kill the prisoners, lest any
of them should swim out, and escape." (v. 42.) Again the devil tries to
hinder the prophecy, and they had a mind to kill some, but the centurion
suffered them not, that he might save Paul, so much was the centurion
attached to him. "But the centurion, willing to save Paul, kept them from
their purpose; and commanded that they which could swim should cast
themselves first into the sea, and get to land: and the rest, some on
boards, and some on broken pieces of the ship. And so it came to pass, that
they escaped all safe to land." (v. 43, 44.) "And when they were escaped,
then they knew that the island was called Melita." (ch. xxviii. 1.) Do you
mark what good came of the storm? Why then it was no mark of their being
forsaken, that the storm came upon them. (c) Now this that happened was in
consequence of the season of the year; but the wonder is greater, that at
such a season they were saved from the midst of the dangers, both he, and
for his sake the rest, (e) and this too in the Hadriatic. There were two
hundred and seventy-six souls in all: no small matter this also, if  indeed
they believed. The voyage was at an unseasonable time. (g) It is natural to
suppose they would ask the reason why they were sailing, and would learn
all. Nor was it for nothing that the voyage was so protracted; it afforded
Paul an opportunity for teaching.

   (Recapitulation.) And Paul says, "I perceive that (this voyage will be)
with hurt and loss." (v. 10.) And observe how unassuming the expression is.
That he may not seem to prophesy, but to speak as of conjecture, "I
perceive," says he. For they would not have. received it, had he said this
at the outset. In fact he does prophesy on this former occasion, as he does
afterward, and says (there), "The God whom I serve," leading them on. Then
how comes it that it was not "with loss" (of any) "of their lives?" It
would  have been so, but that God brought them safe through it. For as far
as depended on the  nature of the thing, they had perished, but God
prevented it. Then, to show that it was not from conjecture that he so
spake, the master of the ship said the contrary (v. 11), and he a man of
experience in the matter: so far was it from being the case that Paul's
advice was given from conjecture. More over, the place suggested this same
(which the master said), "being not commodious;" and it was evident that
from conjecture "the more part advised" (v. 12) as they did, rather than
Paul. Then, severe the storm (that ensued), deep the darkness: and that
they may not forget, the vessel also goes to pieces, and the corn is flung
out and all beside, that they may not have it in their power after this to
be shameless. For this is why the vessel goes to pieces, and[1] their souls
are tightly braced. Moreover, both the storm and the darkness contributed
not a little to his obtaining the hearing he did. Accordingly observe how
the centurion does as he bids him, insomuch that he even let the boat go,
and destroyed it. And if the sailors did not as yet comply with his
bidding, yet afterwards they do so: for in fact this is a reckless sort of
people. (v. 13-20.) "Sirs, ye should have hearkened to me," etc. (v. 21.)
One is not likely to have a good reception, when he chides in the midst of
calamity; but[1] when he tells them what more there is (to come) of the
calamity, and then predicts the good, then he is acceptable. Therefore he
attacks them then first, when "all hope that they should be saved was taken
away:" that none may say, Nothing has come of it. And their fear also bears
witness. Moreover, the place is a trying one, for it was in the Adriatic,
and then their long abstinence. They were in the midst of death. It was now
the fourteenth day that they were going without food, having taken nothing.
"Wherefore," said he, "I pray you to take some meat: for this is for your
health" (v. 34), that ye should eat, lest ye perish of hunger. Observe, his
giving thanks after all that had happened strengthened them. For this
showed an assured mind that they would be saved. (b) "Then were they all of
good cheer; and they also took some meat." (v. 36.) And not only so, but
henceforth they so cast all their care upon Paul, that they even cast out
the corn (v. 37), being so many. (a) Two hundred and seventy-six souls (v.
38): whence had they victuals?[1] (c) See how they do their part as men,
and how Paul does not forbid them. "And when it was day," etc., "they
loosed the rudder-bands." (v. 39, 40.) And the vessel goes to pieces in the
daytime, that they may not be clean dissolved with the terror: that you may
see the prophecy brought out as fact. "And the soldiers' counsel," etc. (v.
42.) Do you mark that in this respect also they were given to Paul? since
for his sake the centurion suffered them not to be slain. So confessedly
wicked do those men seem to me to have been: insomuch that they would have
chosen even to slay them: but some swam on shore, others were borne on
boards, and they all were thus saved, and the prophecy received
accomplishment; (a prophecy,) although not solemn from length of time,
since he did not deliver it a number of years before, but keeping close to
the nature of the things themselves: (still a prophecy it was,) for all was
beyond the reach of hope. And (so) it was through themselves being saved
that they learnt who Paul was. But some one may say: why did he not save
the ship? That they might perceive how great a danger they had escaped: and
that the whole matter depended, not on the help of man, but on God's hand
saving them independently of a ship. So that righteous men, though. they
may be in a tempest, or on the sea, or in the deep, suffer nothing
dreadful, but even save others together with themselves. If (here was) a
ship in danger and suffering wreck, and prisoners were saved for Paul's
sake, consider what a thing it is to have a holy man in a house: for many
are the tempests which assail us also, tempests far more grievous than
these (natural ones), but He can also give[2] us to be delivered, if only
we obey holy men as those (in the ship) did, if we do what they enjoin. For
they are not simply saved, but themselves also contributed to other men's
believing (@@@pi'stin @@@eish'negkan). Though the holy man be in bonds, he
does greater works than those who are free. And look how this was the case
here. The free centurion stood in need of his bound prisoner: the skilful
pilot was in want of him who was no pilot--nay rather, of him who was the
true pilot. For he steered as pilot not a vessel of this (earthly) kind,
but the Church of the whole world, having learnt of Him Who is Lord also of
the sea; (steered it,) not by the art of man, but by the wisdom of the
Spirit. In this vessel are many shipwrecks, many waves, spirits of
wickedness, "from within are fightings, from without are fears" (2 Cor.
vii. 5): so that he was the true pilot. Look at our whole life: it is just
such (as was this voyage). For at one time we meet with kindliness, at
another with a tempest; sometimes from our own want of counsel, sometimes
from our idleness, we fall into numberless evils; from our not hearkening
to Paul, when we are eager to go somewhither, where he bids us not. For
Paul is sailing even now with us, only not bound as he was then: he
admonishes us even now, and says to those who are (sailing) on this sea,
"take heed unto yourselves: for after my departing grievous wolves shall
enter in among you" (Acts xx. 29): and again, "In the last times perilous
times shall come: and men shall be lovers of their own selves, lovers of
money, boasters." (2 Tim. iii. 2.) This is more grievous than all storms.
Let us therefore abide where he bids us--in faith, in the safe haven: let
us hearken unto him rather than to the pilot that is within us, that is,
our own reason. Let us not straightway do just what this may suggest; not
what the owner of the ship: no, but what Paul suggests: he has passed
through many such tempests. Let us not learn (to our cost) by experience,
but before the experience let us "avoid both harm and loss." Hear what he
says: "They that will be rich fall into temptation." (1 Tim. vi. 9.) Let us
therefore obey him; else, see what they suffered, because they did not take
his counsel. And again he tells in another place what causes shipwrecks:
"Who," he says, "have made shipwreck concerning the faith. But do thou
continue in the things which thou hast learned and wast assured of." (1
Tim. i. 19.) Let us obey Paul: though we be in the midst of a tempest, we
shall surely. be freed from the dangers: though we remain without food
fourteen days, though hope of safety may have left us, though we be in
darkness and mist, by doing his bidding, we shall be freed from the
dangers. Let us think that the whole world is a ship, and in this the
evildoers and those who have numberless vices, some rulers, others guards,
others just men, as Paul was, others prisoners, those bound by their sins:
if then we do as Paul bids us, we perish not in our bonds, but are released
from them: God will give us also to him. Or think you not that sins and
passions are grievous bonds? for it is not the hands only that are bound,
but the whole man. For tell me, when any one possessed of much money uses
it not, nor spends it, but keeps it close,  is he not bound more grievously
than any prisoner by his miserliness, a bond that cannot be broken? What
again, when a man gives himself up to (the belief in) Fate, is not he too
bound with other fetters? What, when he gives himself up to observations
(of times)? What, when to omens? are not these more grievous than all
bonds? What again, when he gives himself up to an unreasonable lust and to
love? Who shall break in pieces these bonds for you? There is need of God's
help that they may be loosed. But when there are both bonds and tempest,
think how great is the amount of dangers. For which of them is not enough
to destroy? The hunger, the tempest, the wickedness of those on board, the
unfitness of the season? But against all these, Paul's glory stood its
ground. So is it now: let us keep the saints near us, and there will be no
tempest: or rather, though there be a tempest, there will be great calm and
tranquillity, and freedom from dangers: since that widow had the saint for
her friend, and the death of her child was loosed, and she received back
her son alive again. (1 Kings xvii. 17.) Where the feet of saints step,
there will be nothing painful; and if such should happen, it is for proving
us and for the greater glory of God. Accustom the floor of thy house to be
trodden by such feet, and an evil spirit will not tread there. For as where
a sweet odor is, there a bad odor will not find place: so where the holy
unguent is, there the evil spirit is choked, and it gladdens those who are
near it, it delights, it refreshes the soul. Where thorns are, there are
wild beasts: where hospitality is, there are no thorns: for almsgiving
having entered in, more keenly than any sickle it destroys the thorns, more
violently than any fire. Be not thou afraid: (the wicked one) fears the
tracks of saints, as foxes do lions. For "the righteous," it says, "is as
bold as a  lion." (Prov. xxviii. 1.) Let us bring these lions into our
house, and all the wild beasts are put to flight, the lions not needing to
roar, but simply to utter their voice. For not so much does the roaring of
a lion put the wild beasts to flight, as the prayer of a righteous man puts
to flight evil spirits: let him but speak, they cower. And where are such
men now to be found, you will say? Everywhere, if we believe, if we seek,
if we take pains. Where hast thou sought, tell me? When didst thou take
this work in hand? When didst thou make this thy business? But if  thou
seekest not, marvel not that thou dost not find. For "he that seeketh
findeth" (Matt. vii. 7), not he that seeketh not. Listen to those who live
in deserts: away with thy gold and silver: (such holy men) are to be found
in every part of the world. Though  thou receive not such an one in thy
house, yet go thou to him, live with the man, be at his dwelling-place,
that thou mayest be able to obtain and enjoy his blessing. For a great
thing it is to receive a blessing from the saints: which let us be careful
to obtain, that being helped by their prayers we may enjoy mercy from God,
through the grace and loving-kindness of His only-begotten Son, with Whom
to the Father and the Holy Ghost together be glory, might, honor, now and
ever, world without end. Amen.

HOMILY LIV: ACTS XX. 1.

"And the barbarous people showed us no little kindness: for they kindled a
fire, and received us every one, because of the present rain, and because
of the cold. And when Paul had gathered a bundle of sticks, and laid them
on the fire, there came a viper out of the heat, and fastened on his hand."

   "Showed," he says, "no little kindness to us--barbarians" (as they
were(*))--" having kindled a fire:" else it were of no use that their lives
be saved, if the wintry weather must destroy them. Then Paul having taken
brushwood, laid it on the fire. See how active he is; observe how we
nowhere find him doing miracles for the sake of doing them, but only upon
emergency. Both during the storm when there was a cause he prophesied, not
for the sake of prophesying, and here again in the first instance he lays
on brushwood:-nothing for vain display, but (with a simple  view) to their
being preserved, and enjoying  some warmth. Then a viper "fastened on his
hand. And when the barbarians saw the venomous beast hang on his hand, they
said among themselves, No doubt this man is a murderer, whom, though he
hath escaped the sea, yet vengeance suffereth not to live." (v. 4.) Well
also was this permitted, that they should both see the thing and utter the
thought, in order that, when the result ensued, there might be no
disbelieving the miracle. Observe their good feeling (towards the
distressed), in saying this (not aloud, but) among themselves--observe
(also) the natural judgment clearly expressed even among barbarians, and
how they do not condemn without assigning a reason. And these also behold,
that they may wonder the more. "And he shook off the beast into the fire,
and felt no harm. Howbeit they looked when he should have swollen, or
fallen down dead suddenly: but after they had looked a great while, and saw
no harm come to him, they changed their minds, and said that he was a god."
(v. 5, 6.) They expected him, it says, to fall down dead: and again, having
seen that nothing of the kind happened to him, they said, He is a god.
Again (viz. as in ch. xiv. 11), another excess on the part of these men.
"In the same quarters were possessions of the chief man of the island,
whose name was Publius; who received us, and lodged us three days
courteously. And it came to pass, that the father of Publius lay sick of a
fever and of a bloody flux: to whom Paul entered in, and prayed, and laid
his hands on him, and healed him." (v. 7, 8.) Behold again another
hospitable man, Publius, who was both rich and of great possessions: he had
seen nothing, but purely out of compassion for their misfortune, he
received them, and took care of them. So that he was worthy to receive
kindness: wherefore Paul as a requital for his receiving them, "healed him.
So when this was done, others also, which had diseases in the island, came,
and were healed: who also honored us with many honors; and when we
departed, they laded us with such things as were necessary" (v. 9, 10),
both us and the rest. See how when they were quit of the storm, they did
not become(1) more negligent, but what a liberal entertainment was given to
them for Paul's sake: and three months were they there, all of them
provided with sustenance. See how all this is done for the sake of Paul, to
the end that the prisoners should believe, and the soldiers, and the
centurion.  For if they were very stone, yet from the counsel they heard
him giving, and from the prediction they had heard him making, and from the
miracles they knew him to have wrought, and from the sustenance they by his
means enjoyed, they must have got a very high notion of him. See, when the
judgment is right, and not preoccupied by some passion, how immediately it
gets right judgings, and gives sound verdicts. "And after three months we
departed in a ship of Alexandria, which had wintered in the isle, whose
sign was Castor and Pollux.(*) And landing at Syracuse, we tarried there
three days. And from thence we fetched a compass, and came to Rhegium: and
after one day the south wind blew, and we came the next day to Puteoli:
where we found brethren, and were desired to tarry with them seven days:
and so we went toward Rome. And from thence, when the brethren heard of us,
they came to meet us as far as Appii forum, and the Three Taverns: whom
when Paul saw, he thanked God, and took courage." (v. 11-15.) Already the
preaching has reached to Sicily: see how it has run through (even to those
lands): at Puteoli also they found some: others also came to meet them.
Such was the eagerness of the brethren, it nothing disconcerted them, that
Paul was in bonds. But observe also how Paul himself also was affected
after the manner of men. For it says, "he took courage, when he saw the
brethren." Although he had worked so many miracles, nevertheless even from
sight he received an accession (of confidence). From this we learn, that he
was both comforted after the manner of men, and the contrary. "And when we
came to Rome, Paul was suffered to dwell by himself with a soldier that
kept him." (v. 16.) Leave was given him to dwell by himself. No slight
proof this also of his being held in much admiration: it is clear they did
not number him among the rest. "And it came to pass, that after three days
he called together them that were the chief of the Jews." After three days
he called the chief of the Jews, that their ears might not be preoccupied.
And what had he in common with them? for they would not (else) have been
like to accuse him. Nevertheless, it was not for this that he cared; it was
for the teaching that he was concerned, and that what he had to say might
not offend them.

   (Recapitulation.) "And the barbarians," etc. (v. 2.) The Jews then,
beholding all the many miracles they did, persecuted and harassed (Paul);
but the barbarians, who had seen none, merely on the ground of his
misfortune, were kind to him.--"No doubt," say they, "this man is a
murderer:" (v. 4). They do not simply pronounce their judgment, but say,
"No doubt," (i.e.) as any one may see "and vengeance," say they, "suffereth
him not to live." Why then, they held also the doctrine of a Providence,
and these barbarians were far more philosophic than the philosophers, who
allow not the benefit of a Providence to extend to things "below the moon:"
whereas (these barbarians) suppose God to be present everywhere, and that
although a (guilty) man may escape many (a danger), he will not escape in
the end. And they do not assail him forthwith, but for a time respect him
on account of his misfortune: nor do they openly proclaim their surmise,
but speak it "among themselves: a murderer;" for the bonds led them to
suspect this. "They showed no small kindness," and yet (some of them) were
prisoners. Let those be ashamed that say, Do not do good to those in
prison: let these barbarians shame us; for they knew not who these men
were, but simply because they were in misfortune (they were kind): thus
much they perceived, that they were human beings, and therefore they
considered them to have a claim upon their humanity. "And for a great
while," it says, "they expected that he would die." (v. 6.) But when he
shook his hand, and flung off the beast, then they saw and were astonished.
And the miracle did not take place suddenly, but the men went by the length
of time, "after they had looked a great while," so plainly was there no
deceit, no haste here (@@@sunarpagh'). "Publius," it says, "lodged them
courteously" (v. 7): two hundred and seventy-six persons. Consider how
great the gain of his hospitality: not as of necessity, not as unwilling,
but as reckoning it a gain he lodged them for three days: thereafter having
met with his requital, he naturally honored Paul much more, when the others
also received healing. "Who also," it says, "honored us with many honors"
(v. 10): not that he received wages, God forbid; but as it is written, "The
workman is worthy of his meat. And when we departed, they laded us with
such things as were necessary." (Matt. x. 10.) It is plain that having thus
received them, they also received the word of the preaching: for it is not
to be supposed, that during an entire three months  they would have had all
this kindness shown  them,(1) had these persons not believed strongly, and
herein exhibited the fruits (of their con version): so that from this we
may see a  strong proof of the great number there was of  those that
believed. Even this was enough to t establish (Paul's) credit with those
(his fellow  voyagers). Observe how m all this voyage  they nowhere touched
at a city, but (were  cast) on an island, and passed the entire s winter
(there, or) sailing--those being herein  under training for faith, his
fellow-voyagers, I  mean. (a) "And after three months we departed in a ship
of Alexandria, which had wintered in the isle, whose sign was Castor and
Pollux." (v. 11.) Probably this was painted on it: so addicted were they to
their idols. (d) "And when the south wind blew, we came the next day to
Puteoli: where we found brethren, and were desired to tarry with them seven
days: and so we went toward Rome." (v. 13, 14.) (b) Observe them tarrying a
while, and again hasting onwards.e) "And from thence, when the brethren
heard of us, they came to meet us as far as Appii forum, and the Three
Taverns" (v. 15): not fearing the danger. (c) Paul therefore was now so
much respected, that he was even permitted to be by himself: for if even
before this they used him kindly, much more would they now. (g) "He was
suffered," it says, "to dwell by himself, with a soldier that kept him."
(v. 16.) That it might not be possible for any plot to be laid against him
there either--for there could be no raising of sedition now. So that in
fact they were not keeping Paul in custody, but guarding him, so that
nothing unpleasant should happen: for it was not possible now, in so great
a city, and with the Emperor there, and with Paul's appeal, for anything to
be done contrary to order. So surely is it the case, that always through
the things which seem to be against us, all things turn out for us. "With
the soldier"--for he was Paul's guard. "And having called together the
chief of the Jews" (v. 17), he discourses to them, who both depart
gainsaying, and are taunted by him, yet they dare not say anything: for it
was not permitted them to deal with his matter at their own will. For this
is a marvellous thing, that not by the things which seem to be for our
security, but by their very opposites, all comes to be for us. And that you
may learn this--Pharaoh commanded the infants to be cast into the river.
(Exod. 1. 22.) Unless the infants had been cast forth, Moses would not have
been saved, he would not have been brought up in the palace. When he was
safe, he was not in honor; when he was exposed, then he was in honor. But
God did this, to show His riches of resource and contrivance. The Jew
threatened him, saying, "Wouldest thou kill me?" (ib. ii. 14) and this too
was of profit to him. It was of God's providence, in order that he should
see that vision in the desert, in order that the proper time should be
completed, that he should learn philosophy in the desert, and there live in
security. And in all the plottings of the Jews against him the same thing
happens: then he becomes more illustrious. As also in the case of Aaron;
they rose up against him, and thereby made him more illustrious (Num. xvi.
xvii.): that so his ordination should be unquestionable, that he might be
held in admiration for the future also from the plates of brass (@@@tw^n
@@@peta'lwn @@@tou^ @@@chalkou^). Of course you know the history: wherefore
I pass over the narration. And if ye will, let us go over the same examples
from the beginning. Cain slew his brother, but in this he rather benefited
him: for hear what Scripture says, "The voice of thy brother's blood crieth
unto Me" (Gen. iv. 10): and again in another place, "To the blood that
speaketh better things than that of Abel." (Heb. xii. 24.) He freed him
from the uncertainty of the future, he increased his reward: we have all
learnt hereby what love God had for him. For what was he injured? Not a
whit, in that he received his end sooner. For say, what do they gain, who
die more slowly? Nothing: for the having good days does not depend on the
living many years or few years, but in the using life properly. The Three
Children were thrown into the furnace, and through this they became more
illustrious: Daniel was cast into the pit, and thence was he made more
renowned. (Dan. iii. and vi.) You see that trials in every case bring forth
great good even in this life, much more in the life to come: but as to
malice, the case is the same, as if a man having a reed should set himself
to fight with the fire: it seems indeed to beat the fire, but it makes it
brighter, and only consumes itself. For the malice of the wicked becomes
food and an occasion of splendor to virtue: for by God's turning the
unrighteousness to good account, our character shines forth all the more.
Again, when the devil works anything of this kind, he makes those more
illustrious that endure. How then, you will say, was this not the case with
Adam, but, on the contrary, he became more disgraced? Nay, in this case of
all others God turned (the malice of) that (wicked one) to good account:
but if (Adam) was the worse for it, it was he that injured himself: for it
is the wrongs that are done to us by others that become the means of great
good to us, not so the wrongs which are done by ourselves. As indeed,
because the fact is that when hurt by others, we grieve, but not so when
hurt by ourselves, therefore it is that God shows, that he who suffers
unjustly at the hands of another, gets renown, but he who injures himself,
receives hurt: that so we may bear the former courageously, but not the
latter. And besides, the whole thing there was Adam's own doing. Wherefore
didst thou the woman's bidding? (Gen. iii. 6.) Wherefore when she
counselled thee contrary to God), didst thou not repel her? Thou wast
assuredly thyself the cause. Else, if the devil was the cause, at this rate
all that are tempted ought to perish: but if all do not perish, the cause
(of our destruction) rests with ourselves.(1) "But," you will say, "all
that are tempted ought (at that rate) to succeed." No: for the cause is in
ourselves. "At that rate it ought to follow that (some) perish without the
devil's having anything to do with it." Yes: and in fact many do perish
without the devil's being concerned in it: for surely the devil does not
bring about all (our evil doings); no, much comes also from our own
sluggishness by itself alone: and if he too is anywhere concerned as a
cause, it is from our offering the occasion. For say, why did the devil
prevail in Judas' case? When "Satan entered into him" (John xiii. 27), you
will say. Yes, but hear the cause: it was because "he was a thief, and bare
what was put in the bag." (ib. xii. 6.) It was he that himself gave the
devil a wide room for entering into him: so that it is not the devil who
puts into us the beginning, it is we that receive and invite him. "But,"
you will say, "if there were no devil, the evils would not have become
great." True, but then our punishment would admit of no plea for
mitigation: but as it is, beloved, our punishment is more mild, whereas if
we had wrought the evils of ourselves, the chastisements would be
intolerable. For say, if Adam, without any counsel, had committed the sin
he did, who would have snatched him out of the dangers? "But he would not
have sinned," you will say? What right hast thou to say this? For he who
had so little solidity, that was so inert and so ready for folly as to
receive such advice as this, much more would he without any counsel have
become this (that he did become). What devil incited the brethren of Joseph
to envy? If then we be watchful brethren, the devil becomes to us the cause
even of renown. Thus, what was Job the worse for his falling into such
helplessness of distress? "Speak not of this instance," you will say: "(Job
was not the worse,) but the weak person is the worse." Yes, and the weak
person is the worse, even if there be no devil. "But in a greater degree,"
you will say, "when there is the devil's power working along with him."
True, but he is the less punished, when he has sinned through the devil's
working with him; for the punishments are not the same for all sins. Let us
not deceive ourselves: the devil is not the cause of our taking harm, if we
be watchful:(1) rather what he does, is to awake us out of our sleep; what
he does, is to keep us on the alert. Let us for a while examine these
things: suppose there were no wild beasts, no irregular states of the
atmosphere; no sicknesses, no pains, no sorrows, nor anything else of the
kind: what would not man have become? A hog rather than a man, revelling in
gluttony and drunkenness, and troubled by none of those things. But as it
is, cares and anxieties are an exercise and discipline of philosophy, a
method for the best of training. For say, let a man be brought up in a
palace, having no pain, nor care, nor anxiety, and having neither cause for
anger nor failure, but whatever he sets his mind upon, that let him do, in
that let him succeed, and have all men obeying him: (see whether) such a
man would not become more irrational than any wild beast. But as it is, our
reverses and our afflictions are as it were a whetstone to sharpen us. For
this reason the poor are for the most part wiser than the rich, as being
driven about and tost by many waves. Thus a body also, being idle and
without motion, is sickly and unsightly: but that which is exercised, and
suffers labor and hardships, is more comely and healthy: and this we should
find to hold also in the case of the soul. Iron also, lying unused, is
spoilt, but if worked it shines brightly; and in like manner a soul which
is kept in motion. Now these reverses are precisely what keeps the soul in
motion. Arts again perish, when the soul is not active: but it is active
when it has not everything plain before it: it is made active by adverse
things. If there were no adverse things, there would be nothing to stir it:
thus, if everything existed ready-made in beautiful sort, art would not
have found wherein to exercise itself. So, if all things were level to our
understanding, the soul would not find wherein to exert itself: if it had
to be carried about everywhere, it would be an unsightly object. See you
not, that we exhort nurses not to make a practice of carrying children
always, that they may not bring them into a habit (of wanting to be
carried) and so make them helpless? This is why those children which are
brought up under the eyes of their parents are weak, in consequence of the
indulgence, which by sparing them too much injures their health. It is a
good thing, even pain in moderation; a good thing, care; a good thing,
want; for(2) they make us strong: good also are their opposites: but each
of these when in excess destroys us; and the one relaxes, but the other (by
overmuch tension) breaks us. Seest thou not, that Christ also thus trains
His own disciples? If they needed these things, much more do we. But if we
need them, let us not grieve, but even rejoice in our afflictions. For
these are remedies, answering to our wounds, some of them bitter, others
mild; but either of them by itself would be useless. Let us therefore
return thanks to God for all these things: for He does not suffer them to
happen at random, but for the benefit of our souls. Therefore, showing
forth our gratitude, let us return Him thanks, let us glorify Him, let us
bear up courageously, considering that it is but for a time, and stretching
forward our minds to the things future, that we may both lightly bear the
things present, and be counted worthy to attain unto the good things to
come, through the grace and mercy of His only begotten Son, with Whom to
the Father and the Holy Ghost together be glory, might, honor, now and
ever, world without end. Amen.

HOMILY LV: ACTS XXVIII. 17-20.

"And it came to pass, that after three days Paul called the chief of the
Jews together: and when they were come together, he said unto them, Men and
brethren, thought I have committed nothing against the people, or customs
of our fathers, yet was I delivered prisoner from Jerusalem into the hands
of the Romans. Who, when they had examined me, would have let me go,
because there was no cause of death in me. But when the Jews spake against
it, I was constrained to appeal unto Caesar; not that I had aught to accuse
my nation of. For this cause therefore have I called for you, to see you,
and to speak with you: because that for the hope of Israel I am bound with
this chain.

   He wished to exculpate both himself and others; himself, that they
might not accuse him, and by so doing hurt themselves; and thoseothers),
that it might not seem that the whole thing was of their doing. For it was
likely that a report was prevalent, that he had been delivered up by the
Jews; and this was enough to alarm them. He therefore addresses himself to
this, and defends himself as to his own conduct.(*) "How then is it
reasonable," it might be said, "that they should deliver thee up without a
cause?" The Roman governors, he says, bear me witness, who wished to let me
go. "How was it then that they did not let (thee) go?" "When the Jews spake
against it," he says. Observe how he extenuates (in speaking of) their
charges against him.(1) Since if he had wished to aggravate matters, he
might have used them so as to bear harder upon them. Wherefore, he says, "I
was constrained to appeal unto Caesar:" so that his whole speech is of a
forgiving nature. What then? didst thou this, that thou mightest accuse
them? No, he says: "Not that I had aught to accuse my nation of:" but that
I might escape the danger. For it is for your sakes "that I am bound with
this chain." So far am I, he says, from any hostile feeling towards you.
Then they also were so subdued by his speech, that they too apologized for
those of their own nation: "And they said unto him, We neither received
letters out of Judea concerning thee, neither any of the brethren that came
showed or spake any harm of thee." (v. 21.) Neither through letters, nor
through men, have they made known any harm of thee. Nevertheless, we wish
to hear from thyself: ''But we desire to hear of thee what thou thinkest"
(v. 22): and then forestalled him by showing their own sentiments. "For as
concerning this sect, it is known to us, that everywhere it is spoken
against. And when they had appointed him a day, there came many to him into
his lodging; to whom he expounded and testified the kingdom of God,
persuading them concerning Jesus, both out of the Law of Moses and out of
the Prophets, from morning till evening. And some believed the things which
were spoken, and some believed not." (v. 23, 24.) They said not, we speak
against it, but "it is spoken against." Then he did not immediately answer,
but gave them a day, and they came to him, and he discoursed, it says,
"both out of the Law of Moses, and out of the Prophets. And some believed,
and some be-believed not. And when they agreed not among themselves, they
departed, after that Paul had spoken one word, Well spake the Holy Ghost by
Esaias the prophet unto our fathers, saying, Go unto this people, and say,
Hearing ye shall hear, and shall not understand; and seeing ye shall see,
and not perceive: for the heart of this people is waxed gross, and their
ears are dull of hearing, and their eyes have they closed; lest they should
see with their eyes, and hear with their ears, and understand with their
heart, and should be converted, and I should heal them." (v. 25-27.) But
when they departed, as they were opposed to each other, then he reproaches
them, not because he wished to reproach those (that believed not), but to
confirm these (that believed). "Well said Esaias," says he to them. So that
to the Gentiles it is given to know this mystery. No wonder then, if they
did gainsay: this was foretold from the first. Then again he moves their
jealousy (on the score) of them of the Gentiles. "Be it known therefore
unto you, that the salvation of God is sent unto the Gentiles, and that
they will hear it. And when he had said these words, the Jews departed, and
had great reasoning among themselves. And Paul dwelt two whole years in his
own hired house, and received all that came in unto him, preaching the
kingdom of God, and teaching those things which concern the Lord Jesus
Christ, with all confidence, no man forbidding him. Amen." (v. 28-31.) It
shows the freedom he had now: without hindrance in Rome, he who had been
hindered in Judea; and he remained teaching there for two years. What of
the (years) after these?(1)

   (Recapitulation.) (d) "Who having examined me," says he, "found nothing
in me" (v. 18). When those ought to have rescued, they "delivered (him)
into the hands of the Romans." And such the superabundance,(2) * * because
those had not power to condemn but delivered him prisoner. "Not as having
aught to accuse my nation of," (v. 19) am I come. See what friendliness of
expression "my nation:" he does not hold them as aliens. He does not say, I
do not accuse, but, "I have not (whereof) to accuse:" although he had
suffered so many evils at their hands. But nothing of all this does he say,
nor make his speech offensive: neither does he seem to be sparing them as
matter of favor. For this was the main point, to show that they delivered
him prisoner to the Romans,(3) when those ought to have condemned him. (a)
"For this cause," he says, "I wished to see you" (v. 20): that it might not
be in any man's power to accuse me, and to say what (naturally) might
suggest itself (@@@ta` @@@parista'mena), that having escaped their hands I
have come for this: not to bring evils upon others, but myself fleeing from
evils. "I was compelled to appeal unto C�sar." Observe them also speaking
more mildly to him. "We beg," say they: and wish to speak in exculpation of
those (at Jerusalem). (e) Whereas they ought to accuse them, they plead for
them: by the very fact of their exonerating them, they do in fact accuse
them.(4) (b) For this very thing was a proof that they knew themselves
exceedingly in the wrong. Had they been confident, they would at any rate
have done this, so that he should not have it in his power to make out his
story in his own way, and besides they shrank from coming. And by their
many times attempting they showed * * (f) "As for this sect, it is known to
us," say they, "that it is everywhere spoken against." (v. 21, 21.) (*)
True, but (people) are also everywhere persuaded (as, in fact, here), "some
were persuaded, and some believed not. And when they had appointed him a
day," etc. (v. 23-25.) See again how not by miracles but by Law and
Prophets he puts them to silence, and how we always find him doing this.
And yet he might also have wrought signs; but then it would no longer have
been matter of faith. In fact, this (itself) was a great sign, his
discoursing from the Law and the Prophets. Then that you may not deem it
strange (that they believed not), he introduces the prophecy which saith
"Hearing ye shall hear and not understand," more now than then: "and ye
shall see and not perceive" (v. 26) more now than then. This is not spoken
for the former sort, but for the unbelievers. How then? Was it contrary to
the prophecy, that those believed? ("Go,") it says, "unto this people"
(that is), to the unbelieving people. He did not say this to insult them,
but to remove the offence. "Be it known then," he says, "unto you, that
unto the Gentiles is sent the salvation of God. They," says he, "will hear
it too." (v. 28.) Then why dost thou discourse to us? Didst thou not know
this? Yes, but that ye might be persuaded, and that I might exculpate
myself, and give none a handle (against me). (c) The unbelieving were they
that withdrew. But see how they do not now form plots against him. For in
Judea they had a sort of tyranny. Then wherefore did the Providence of God
order that he should go thither, and yet the Lord had said, "Get thee out
quickly from Jerusalem?" (ch. xxii. 18.) That both their wickedness might
be shown and Christ's prophecy made good, that they would not endure to
hear him: and so that all might learn that he was ready to suffer all
things, and that the event might be for the  consolation of those in Judea:
for there also (the brethren) were suffering many grievous evils. But if
while preaching the Jewish doctrines, he suffered thus, had he preached the
doctrines of the glory of Christ, how would they have endured him? While
"purifying himself" (ch. xxi. 26) he was intolerable, and how should he
have been tolerable while preaching? What(1) lay ye to his charge? What
have ye heard? He spoke nothing of the kind. He was simply seen, and he
exasperated all against him. Well might he t then be set apart for the
Gentiles: well might he be sent afar off: there also destined to discourse
to the Gentiles. First he calls the Jews, then having shown them the facts
he comes to the Gentiles. (ch. xxiv. 18.) "Well spake the Holy Ghost," etc.
But this saying, "The Spirit said," is nothing wonderful: for an angel also
is said to say what the Lord saith: but(2) He (the Spirit) not so. When one
is speaking of the things said by the angel, one does not say, Well said
the angel, but, Well said the Lord. "Well said the Spirit:" as much as to
say, It is not me that ye disbelieve. But God foreknew this from the first.
"He discoursed," it says, "with boldness, unhindered" (v. 31): for it is
possible to speak with boldness, yet hindered. His boldness nothing
checked: but in fact he also spoke unhindered. (c) "Discoursed,(3)" it
says, "the things concerning the kingdom of God:" mark, nothing of the
things of sense, nothing of the things present. (f) But of his affairs
after the two years, what say we? (b) (The writer) leaves the hearer
athirst for more: the heathen authors do the same (in their writings), for
to know everything makes the reader dull and jaded. Or else he does this,
(e) not having it in his power to exhibit it from his own personal
knowledge. (a) Mark the order of God's Providence,(4) "I have been much
hindered from coming unto you . . . having a great desire these many years
to come unto you." (Rom xv. 22, 23.) (d) But he fed them with hopes. (g) I
am in haste to go to Spain, and "I hope," says he, "to see you in my
journey, and to be brought thitherward on my journey by you, if first I be
filled with your company in some measure." (ib. 24.) (i) Of this he says, I
will come and rest together with you "in the fulness of the blessing of the
Gospel" (ib. 29): and again "I am going to Jerusalem to minister to the
saints" (ib. 25): this is the same that he has said here, "To do alms to my
nation I came." (Acts xxiv. 17.) (h) Do you mark how he did not foresee
everything--that sacred and divine head, the man higher than the heavens,
that had a soul able to grasp all at once, the holder of the first place--
Paul? The man whose very name, to them that know him, suffices for rousing
of the soul, for vigilance, for shaking off all sleep! Rome received him
bound coming up from the sea, saved from a ship-wreck--and was saved from
the shipwreck of error. Like an emperor that has fought a naval battle and
overcome, he entered into that most imperial city. (k) He was nearer now to
his crown. Rome received him bound, and saw him crowned and proclaimed
conqueror. There he had said, I will rest together with you: but this was
the beginning of a course once more, and he added trophies to trophies, a
man not to be overcome. Corinth kept him two years, and Asia three, and
this city two for this time; a second time he again entered it, when also
he was consummated. Thus he escaped then, and having filled the whole
world, he so brought his life to  a close. Why didst thou wish to learn
what happened after these two years? Those too are such as these: bonds,
tortures, fightings, imprisonments, lyings in wait, false accusations,
deaths, day by day. Thou hast seen but a small part of it? How much soever
thou hast seen, such is he for all the rest. As in the case of the sky, if
thou see one part of it, go where thou wilt thou shalt see it such as this:
as it is with the sun, though thou see its rays but in part, thou mayest
conjecture the rest: so is it with Paul. His Acts thou hast seen in part;
such are they all throughout, teeming with dangers. He was a heaven having
in it the Sun of Righteousness, not such a sun (as we see): so that that
man was better than the very heaven. Think you that this is a small thing--
when you say "The Apostle," immediately every one thinks of him (as), when
you say "The Baptist," immediately they think of John? To what shall one
compare his words? To the sea, or even to the ocean? But nothing is equal
to them. More copious than this (sea) are (his) streams; purer and deeper;
so that one would not err in calling Paul's heart both a sea and a heaven,
the one for purity, the other for depth. He is a sea, having for its
voyagers not those who sail from city to city, but those from earth to
heaven: if any man sail in this  sea, he will have a prosperous voyage. On
this sea, not winds, but instead of winds the Holy and Divine Spirit wafts
the souls which sail thereon: no waves are here, no rock, no monsters: all
is calm. It is a sea which is more calm and secure than a haven, having no
bitter brine, but a pure fountain both sweeter than * *, and brighter and
more transparent than the sun: a sea it is, not having precious stones, nor
purple dye as ours, but treasures far better than those. He who wishes to
descend into this sea, needs not divers, needs not oil, but much loving-
kindness (@@@philanthrwpi'as): he will find in it all the good things that
are in the kingdom of Heaven. He will even be able to become a king, and to
take the whole world into his possession, and to be in the greatest honor;
he who sails on this sea will never undergo shipwreck, but will know all
things well. But as those who are inexpert in this (our visible sea) are
suffocated (in attempting to dive therein), so is it in that other sea:
which is just the case with the heretics, when they attempt things above
their strength. It behooves therefore to know the depth, or else not to
venture. If we are to sail on this sea, let us come well-girded. "I could
not," he says, "speak unto you as unto spiritual, but as unto carnal." (1
Cor. iii. 1.) Let no one who is without endurance sail on this sea. Let us
provide for ourselves ships, that is, zeal, earnestness, prayers, that we,
may pass over the sea in quiet. For indeed this is the living water. Like
as if one should get a mouth of fire, such a mouth does that man get who
knows Paul well: like as if one should have a sharp sword, so again does
such an one become invincible. And for the understanding of Paul's words
there is needed also a pure life. For therefore also he said: "Ye are
become such as have need of milk, seeing ye are dull of hearing." (Heb. v.
11, 12.) For there is, there is an infirmity of hearing. For as a stomach
which is infirm could not take in wholesome food (which it finds) hard of
digestion, so a soul which is become tumid and heated, unstrung and
relaxed, could not receive the word of the Spirit. Hear the disciples
saying, "This is a hard saying: who can hear it" (John vi. 60)? But if the
soul be strong and healthy, all is most easy, all is light: it becomes more
lofty and buoyant: it is more able to soar and lift itself on high. Knowing
then these things, let us bring our soul into a healthy state: let us
emulate Paul,  and imitate that noble, that adamantine soul:  that,
advancing in the steps of his life, we may  be enabled to sail through the
sea of this  present life, and to come unto the haven wherein are no waves,
and attain unto the good things promised to them that love Him, through the
grace and mercy of our Lord Jesus Christ, with Whom to the Father and Holy
Ghost together be glory, might, 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.

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

       EWTN On-Line Services
       PO Box 3610
       Manassas, VA 20108
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.