A
COMMENTARY ON THE ACTS OF THE APOSTLES
By
St. John Chrysostom
(Archbishop of Constantinople(1))
HOMILY I.
ACTS I. 1, 2.
"The former treatise have I made, O Theophilus, concerning all things
which Jesus began both to do and to teach, until the day on which,
having given charge to the Apostles, whom He had chosen, by the Holy
Spirit, He was taken up."
To many persons this Book is so little known, both
it and its author, that they are not even aware that there is such a
book in existence.(2) For this reason especially I have taken this
narrative for my subject, that I may draw to it such as do not know it,
and not let such a treasure as this remain hidden out of sight. For
indeed it may profit us no less than even the Gospels; so replete is it
with Christian wisdom and sound doctrine, especially in what is said
concerning the Holy Ghost. Then let us not hastily pass by it, but
examine it closely. Thus, the predictions which in the Gospels Christ
utters, here we may see these actually come to pass; and note in the
very facts the bright evidence of Truth which shines in them, and the
mighty change which is taking place in the disciples now that the
Spirit has come upon them. For example, they heard Christ say, "Who-so
believeth on Me, the works that I do shall he do also, and greater
works than these shall hero "(John xiv. 12): and again, when He
foretold to the disciples, that they should be brought before rulers
and kings, and in their synagogues they should scourge them, and that
they should suffer grievous things, and overcome all (Matt. x. 18): and
that the Gospel should be preached in all the world (Ib. xxiv. 14): now
all this, how it came to pass exactly as it was said, may be seen in
this Book, and more besides, which He told them while yet with them.
Here again you will see the Apostles themselves, speeding their way as
on wings over land and sea; and those same men, once so timorous and
void of understanding, on the sudden become quite other than they were;
men despising wealth, and raised above glory and passion and
concupiscence, and in short all such affections: moreover, what
unanimity there is among them now; nowhere any envying as there was
before, nor any of the old hankering after the preeminence, but all
virtue brought in them to its last finish, and shining through all,
with surpassing lustre, that charity, concerning which the Lord had
given so many charges saying, "In this shall all men know that ye are
My disciples, if ye love one another." (John xiii. 35.) And then,
besides, there are doctrines to be found here, which we could not have
known so surely as we now
2
do, if this Book had not existed, but the very crowning point of our
salvation would be hidden, alike for practice of life and for doctrine.
The greater part, however, of this work is occupied
with the acts of Paul, who "laboured more abundantly than they all."
(1. Cor. xv. 10.) And the reason is, that the author of this Book, that
is, the blessed Luke, was his companion: a man, whose high qualities,
sufficiently visible in many other instances, are especially shown in
his firm adherence to his Teacher, whom he constantly followed.* Thus
at a time when all had forsaken him, one gone into Galatia, another
into Dalmatia, hear what he says of this disciple: "Only Luke is with
me." (2 Tim. iv. 10.) And giving the Corinthians a charge concerning
him, he Says, "Whose praise is in the Gospel throughout all the
Churches." (2 Cor. viii. 18.) Again, when he says, "He was seen of
Cephas, then of the twelve," and, "according to the Gospel which ye
received" (1 Cor. xv. 5, 1), he means the Gospel of this Luke. So
that there can be no mistake in attributing this work to him: and when
I say, to him, I mean, to Christ.(3) And why then did he not relate
every thing, seeing he was with Paul to the end? We may answer, that
what is here written, was sufficient for those who would attend, and
that the sacred writers ever addressed themselves to the matter of
immediate importance, whatever it might be at the time it was no object
with them to be writers of books: in fact, there are many things which
they have delivered by unwritten tradition. Now while all that is
contained in this Book is worthy of admiration, so is especially the
way the Apostles have of coming down to the wants of their hearers: a
condescension suggested by the Spirit who has so ordered it, that the
subject on which they chiefly dwell is that which pertains to Christ as
man. For so it is, that while they discourse so much about Christ, they
have spoken but little concerning His Godhead; it was mostly of the
Manhood that they discoursed, and of the Passion, and the Resurrection,
and the Ascension. For the thing required in the first instance was
this, that it should be believed that He was risen, and ascended into
heaven. As then the point on which Christ himself most. insisted was,
to have it known that He was come from the Father, so is it this
writer's principal object to declare, that Christ was risen from the
dead, and was received up into Heaven, and that He went to God, and
came from God. For, if the fact of His coming from God were not first
believed, much more, with the Resurrection and Ascension added thereto,
would the Jews have found the entire doctrine incredible. Wherefore
gently and by degrees he leads them on to higher truths. Nay, at Athens
Paul even calls Him man simply, without saying more (Acts xvii. 31).
For if, when Christ Himself spoke of His equality with the Father, they
often attempted to stone Him, and called Him a blasphemer for this
reason, it was little to be expected that they would receive this
doctrine from the fishermen, and that too, with the Cross coming before
it.
But why speak of the Jews, seeing that even the
disciples often upon hearing the more sublime doctrines were troubled
and offended? Therefore also He told them, "I have many things to say
unto you, but ye cannot bear them now." (John xvi. 12.) If those conld
not, who had been so long time with Him, and had been admitted to so
many secrets, and had seen so many wonders, how was it to be expected
that men, but newly dragged away from altars, and idols, and
sacrifices, and cats, and crocodiles (for such did the Gentiles
worship), and from the rest of their evil ways, should all at once
receive the more sublime matters of doctrine? And how in particular
should Jews, hearing as they did every day of their lives, and having
it ever sounded in their ears, "The Lord thy God is one Lord, and
beside Him is none other" (Deut. vi. 4): who also had seen Him hanging
nailed on the Cross, nay, had themselves crucified and buried Him, and
not seen Him even risen: when they were told that this same person was
God and equal with the Father, how should they, of all men, be
otherwise than shocked and revolted? Therefore it is that gently and
little by little they carry them on, with much consideration and for-
3
bearance letting themselves down to their low attainments, themselves
the While enjoying in more plentiful measure the grace of the Spirit,
and doing greater works in Christ's name than Christ Himself did, that
they may at once raise them up from their grovelling apprehensions, and
confirm the saying, that Christ was raised from the dead. For this, in
fact, is just what this Book is: a Demonstration of the
Resurrection:(1)* this being once believed the rest would come in due
course. The subject then and entire scope of this Book, in the main, is
just what I have said. And now let us hear the Preface itself.
"The former treatise have I made, O Theophilus, of
all that Jesus began both to do and to teach." (v. 1.) Why does he put
him in mind of the Gospel? To intimate how strictly he may be depended
upon. For at the outset of the former work he says, "It seemed good to
me also, having had perfect understanding of all things from the very
first, to write unto thee in order." (Luke i. 3.) Neither is he content
with his own testimony-but refers the whole matter to the Apostles.
saying, "Even as they delivered them unto us, which from the beginning
were eyewitnesses and ministers of the word." (Luke, i. 2.) Having then
accredited his account in the former instance, he has no need to put
forth his credentials afresh for this treatise, seeing his disciple has
been once for all satisfied, and by the mention of that former work he
has reminded him of the strict reliance to be placed in him for the
truth. For if a person has shown himself competent and trustworthy to
write of things which he has heard, and moreover has obtained our
confidence, much more will he have a right to our confidence when he
has composed an account, not of things which he has received from
others, but of things which he has seen and heard. For thou didst
receive what relates to Christ; much more wilt thou receive what
concerns the Apostles.
What then, (it may be asked), is it a question only
of history, with which the Holy Spirit has nothing to do? Not so. For,
if "those delivered it unto us, who from the beginning were
eyewitnesses and ministers of 'the word;" then, what he says, is
theirs. And why did he not say, ' As they who were counted worthy of
the Holy Spirit delivered them unto us;' but "Those who were
eyewitnesses?" Because, in matter of belief, the very thing that gives
one a right to be believed, is the having learned from eyewitnesses:
whereas the other appears to foolish persons mere parade and
pretension. And therefore John also speaks thus: "I saw, and bare
record that this is the Son of God." (John. i. 34.) And Christ
expresses Himself in the same way to Nicodemus, while he was dull of
apprehension, "We speak that we do know, and testify that we have seen;
and no one receiveth our witness," (Ib. iii. 11.) Accordingly, He gave
them leave to rest their testimony in many particulars on the fact of
their having seen them, when He said, "And do ye bear witness
concerning Me, because ye have been with Me from the beginning." (John
xv. 27.) The Apostles themselves also often speak in a similar manner;
"We are witnesses, and the Holy Spirit which God hath given to those
that obey Him." (Acts ii. 32); and on a subsequent occasion, Peter,
still giving assurance of the Resurrection, said, "Seeing we did eat
and drink with Him." (Acts x. 41.) For they more readily received the
testimony of persons who had been His companions, because the notion of
the Spirit was as yet very much beyond them. Therefore John also at
that time, in his Gospel, speaking of the blood and water, said, he
himself saw it, making the fact of his having seen it equivalent, for
them, to the highest testimony, although the witness of the Spirit is
more certain than the evidence of sight, but not so with unbelievers.
Now that Luke was a partaker of the Spirit, is abundantly clear, both
from the miracles which even now take place; and from the fact that in
those times even ordinary persons were gifted with the Holy Ghost; and
again from the testimony of Paul, in these words, "Whose praise is in
the Gospel" (2 Cor. viii. 18); and from the appointment to which he was
chosen: for having said this, the Apostle adds, "But also appointed of
the Churches to travel with us with this grace which is administered by
us." *
Now mark how unassuming he is. He does not say, The
former Gospel which I preached, but, "The former treatise have I made;"
accounting the title of Gospel to be too great for him; although it is
on the score
4
of this that the Apostle dignifies him: "Whose praise," he says, "is in
the Gospel." But he himself modestly says, "The former treatise have I
made--O Theophilus, of all that Jesus began both to do and to teach:"
not simply "of all," but from the beginning to the end; "until the
day," he says, "in which He was taken up." And yet John says, that it
was not possible to write all: for "were they written, I suppose," says
he, "that even the world itself could not contain the books written."
(John xxi. 25.) How then does the Evangelist here say, "Of all?" He
does not say "all," but "of all," as much as to say, "in a summary way,
and in the gross;" and "of all that is mainly and pressingly
important." Then he tells us in what sense he says all, when he adds,
"Which Jesus began both to do and to teach;" meaning His miracles and
teaching; and not only so, but implying that His doing was also a
teaching.
But now consider the benevolent and Apostolic
feelings of the writer: that for the sake of a single individual he
took such pains as to write for him an entire Gospel. "That thou
mightest have," he says, "the certainty of those things, wherein thou
hast been instructed." (Luke i. 4.) In truth, he had heard Christ say,
"It is not the will of My Father that one of these little ones should
perish." (Matt. xviii. 14.) And why did he not make one book of it, to
send to one man Theophilus, but has divided it into two subjects? For
clearness, and to give the brother a pause for rest. Besides, the two
treatises are distinct in their subject-matter.
But consider how Christ accredited his words by His
deeds. Thus He saith, "Learn of Me, for I am meek and lowly in heart."
(Ib. xi. 29.) He taught men to be poor,(1)* and exhibited this by His
actions: "For the Son of Man," He says, "hath not where to lay His
head." (Ib. viii. 20.) Again, He charged men to love their enemies; and
He taught the same lesson on the Cross, when He prayed for those who
were crucifying Him. He said, "If any man will sue thee at the law, and
take away thy coat, let him have thy cloak also" (lb. v. 40): now He
not only gave His garments, but even His blood. In this way He bade
others teach. Wherefore Paul also said, "So as ye have us for an
example." (Philip. iii. 17.) For nothing is more frigid than a teacher
who shows his philosophy only in words: this is to act the part not of
a teacher, but of a hypocrite. Therefore the Apostles first taught by
their conduct, and then by their words; nay rather they had no need of
words, when their deeds spoke so loud. Nor is it wrong to speak of
Christ's Passion as action, for in suffering all He performed that
great and wonderful act, by which He destroyed death, and effected all
else that He did for us.
"Until the day in which He was taken up, after that
He, through the Holy Spirit, had given commandments unto the Apostles
whom He had chosen. After He had given commandments through the Spirit"
(v. 2); i.e. they were spiritual words that He spake unto them, nothing
human; either this is the meaning, or, that it was by the Spirit that
He gave them commandments. Do you observe in what low terms he still
speaks of Christ, as in fact Christ had spoken of Himself? "But if I by
the Spirit of God cast out devils" (Matt. xii. 28); for indeed the Holy
Ghost wrought in that Temple. Well, what did He command? "Go ye
therefore," He says, "make disciples of all the nations, baptizing them
into the Name of the Father, and of the Son, and of the Holy Ghost;
teaching them to observe all things whatsoever I have commanded you."
(Ib. xxviii. 19, 20.) A high encomium this for the Apostles; to have
such a charge entrusted to them, I mean, the salvation of the world!
words full of the Spirit! And this the writer hints at in the
expression, "through the Holy Ghost" (and, "the words which I spake
unto you," saith the Lord, "are Spirit") (John vi. 63); thus leading
the hearer on to a desire of learning what the commands were, and
establishing the authority of the Apostles, seeing it is the words of
the Spirit they are about to speak, and the commandments of Christ.
"After He had given commandments," he says, "He was taken up." He does
not say, 'ascended;' he still speaks as concerning a man. It appears
then that He also taught the Disciples after His resurrection, but of
this space of time no one has related to us the whole in detail. St.
John indeed, as also does the present writer, dwells at greater length
on this subject than the others; but none has clearly related every
thing (for they hastened to something else); however, we have learnt
5
these things through the Apostles, for what they heard, that did they
tell. "To whom also He shewed Himself alive." Having first spoken of
the Ascension, he adverts to the Resurrection; for since thou hast been
told that "He was taken up," therefore, test thou shouldest suppose Him
to have been taken up by others(1), he adds, "To whom He shewed Himself
alive." For if He shewed Himself in the greater, surely He did in the
minor circumstance. Seest thou, how casually and un-perceived he drops
by the way the seeds of these great doctrines? *
"Being seen of them during forty days." He was not
always with them now, as He was before the Resurrection. For the writer
does not say "forty days," but, "during forty days." He came, and again
disappeared; by this leading them on to higher conceptions, and no
longer permitting them to stand affected towards Him in the same way as
before, but taking effectual measures to secure both these objects,
that the fact of His Resurrection should be believed, and that He
Himself should be ever after apprehended to be greater than man. At the
same time, these were two opposite things; for in order to the belief
in His Resurrection, much was to be. done of a human character, and for
the other: object, just the reverse. Nevertheless, both results have
been effected, each when the fitting time arrived.
But why did He appear not to all, but to the
Apostles only? Because to the many it would have seemed a mere
apparition, inasmuch as they understood not the secret of the mystery
For if the disciples themselves were at first incredulous and were
troubled, and needed the evidence of actual touch with the hand, and of
His eating with them, how would it have fared in all likelihood with
the multitude? For this reason therefore by the miracles [wrought by
the Apostles] He renders the evidence of His Resurrection unequivocal,
so that not only the men of those times--this is what would come of the
ocular proof--but also all men thereafter, should be certain of the
fact, that He was risen. Upon this ground also we argue with
unbelievers. For if He did not rise again, but remains dead, how did
the Apostles perform miracles in His name? But they did not, say you,
perform miracles? How then was our religion
<greek>eqnos</greek> instituted? For this certainly they
will not controvert nor impugn what we see with our eyes: so that when
they say that no miracles took place, they inflict a worse stab(2) upon
themselves. For this would be the greatest of miracles, that without
any miracles, the whole world should have eagerly come to be taken in
the nets of twelve poor and illiterate men. For not by wealth of money,
not by wisdom of words, not by any thing else of this kind, did the
fishermen prevail; so that objectors must even against their will
acknowledge that there was in these men a Divine power, for no human
strength could ever possibly effect such great results. For this He
then remained forty days on earth, furnishing in this length of time
the sure evidence of their seeing Him in His own proper Person, that
they might not suppose that what they saw was a phantom. And not
content with this, He added also the evidence of eating with them at
their board: as to signify this, the writer adds, "And being at, table
a with them, He commanded."* (v. 4.) And this circumstance the Apostles
themselves always put forth as an fallible token of the Resurrection;
as where they say," Who did eat and drink with Him." (Acts x,-41.)
And what did He, when appearing unto them those
forty days? Why, He conversed with them, says the writer, "concerning
the kingdom of God." (v. 3.) For, since the disciples both had been
distressed and troubled at the things which already had taken place,
and were about to go forth to encounter great difficulties, He
recovered them by His discourses concerning the future. "He commanded
them that they should not depart from Jerusalem, but wait for the
promise of the Father." (v. 4.) First, He led them out to Galilee,
afraid and trembling, in order that they might listen to His words in
security. After-
6
wards, when they had heard, and had passed forty days with Him, "He
commanded them that they should not depart from Jerusalem." Wherefore?
Just as when soldiers are to charge a multitude, no one thinks of
letting them issue forth until they have armed themselves, or as horses
are not suffered to start from the barriers until they have got their
charioteer; so Christ did not suffer these to appear in the field
before the descent of the Spirit, that they might not be in a condition
to be easily defeated and taken captive by the many. Nor was this the
only reason, but also there were many in Jerusalem who should believe.
And then again that it might not be said, that leaving their own
acquaintance, they had gone to make a parade among strangers, therefore
among those very men who had put Christ to death do they exhibit the
proofs of His Resurrection, among those who had crucified and buried
Him, in the very town in which the iniquitous deed had been
perpetrated; thereby stopping the mouths of all foreign objectors. For
when those even .who had crucified Him appear as believers, clearly
this proved both the fact of the crucifixion and the iniquity of the
deed, and afforded a mighty evidence of the Resurrection. Furthermore,
lest the Apostles should say, How shall it be possible for us to live
among wicked and bloody men, they so many in number, we so few and
contemptible, observe how He does away their fear and distress, by
these words, "But wait for the promise of the Father, which ye have
heard of Me." (v. 4.) You will say, When had they heard this? When He
said, "It is expedient for you that I go away; for if I go not away,
the Comforter will not come unto you." (John xvi. 7.) And again, "I
will pray the Father, and He shall send you another Comforter, that He
may abide with you." (ib. xiv. 16.)
But why did the Holy Ghost come to them, not while
Christ was present, nor even immediately after his departure, but,
whereas Christ ascended on the fortieth day, the Spirit descended "when
the day of Pentecost," that is, the fiftieth, "was fully come?" (Acts
ii. 1.) And how was it, if the Spirit had not yet come, that He said,
"Receive ye the Holy Ghost?" (John xx. 22.) In order to render them
capable and meet for the reception of Him. For if Daniel fainted at the
sight of an Angel (Dan. viii. 17), much more would these when about to
receive so great a grace. Either this then is to be said, or else that
Christ spoke of what was to come, as if come already; as when He said,
"Tread ye upon serpents and scorpions, and over all the power of the
devil." (Luke x. 19.) But why had the Holy Ghost not yet come? It was
fit that they should first be brought to have a longing desire for that
event, and so receive the grace. For this reason Christ Himself
departed, and then the Spirit descended. For had He Himself been there,
they would not have expected the Spirit so earnestly as they did. On
this account neither did He come immediately after Christ's Ascension,
but after eight or nine days. It is the same with us also; for our
desires towards God are then most raised, when we stand in need:
Accordingly, John chose that time to send his disciples to Christ when
they were likely.to feel their need of Jesus, during his own
imprisonment. Besides, it was fit that our nature should be seen in
heaven, and that the reconciliation should be perfected, and then the
Spirit should come, and the joy should be unalloyed. For, if the Spirit
being already come, Christ had then departed, and the Spirit remained;
the consolation would not have been so great as it was. For in fact
they clung to Him, and could not bear to part with Him; wherefore also
to comfort them He said, "It is expedient for you that I go away."
(John xvi. 7.) On this account He also waits during those intermediate
days, that they might first despond for awhile, and be made, as I said,
to feel their need of Him. and then reap a full and unalloyed delight.
But if the Spirit were inferior to the Son, the consolation would not
have been adequate; and how could He have said, "It is expedient for
you?" For this reason the greater matters of teaching were reserved for
the Spirit, that the disciples might not imagine Him inferior.
Consider also how necessary He made it for them to
abide m Jerusalem, by promising that the Spirit should be granted them.
For lest they should again flee away after His Ascension, by this
expectation, as by a bond, He keeps them to that spot. But having said,
"Wait for the promise of the Father, which ye have heard of Me," He
then adds, "For John truly baptized with water, but ye shall be
baptized with the Holy Ghost not many days hence." (v. 4, 5.) For now
indeed He gives them to see the difference there was betwixt Him and
John, plainly, and not as heretofore in obscure hints; for in fact He
had spoken very obscurely, when He said, "Notwithstanding, he that is
least in the kingdom of heaven is greater than he:" but now He says
plainly, "John baptized with water, but ye shall be baptized with the
Holy Ghost." (Matt. xi. 11.) And he no longer uses the testimony, but
merely adverts to the person of John, reminding the disciples of what
he had said, and
7
shows them that they are now become greater than John; seeing they too
are to baptize with the Spirit. Again, He did not say, I baptize you
with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility.
For this was plain enough from the testimony of John,
that it was Christ Himself Who should baptize: "He it is that
shall baptize you with the Holy Ghost and with fire" (Luke iii. 16.);
wherefore also He made mention of John.(1)
The Gospels, then, are a history of what Christ did
and said; but the Acts, of what that "other Comforter" said and did.
Not but that the Spirit did many things in the Gospels also; even as
Christ here in the Acts still works in men as He did in the Gospels
only then the Spirit wrought through the Temple, now through the
Apostles: then, He came into the Virgin's womb, and fashioned the
Temple; now, into Apostolic souls: then in the likeness of a dove; now,
in the likeness of fire. And wherefore? Showing there the gentleness of
the Lord, but here His taking vengeance also, He now puts them in mind
of the judgment likewise. For, when need was to forgive, need was there
of much gentleness; but now we have obtained the gift, it is henceforth
a time for judgment and examination.
But why does Christ say, "Ye shall be baptized,"
when in fact there was no water in the upper room? Because the more
essential part of Baptism is the Spirit, through Whom indeed the water
has its operation; in the same manner our Lord also is said to be
anointed, not that He had ever been anointed with oil, but because He
had received the Spirit. Besides, we do in fact find them receiving a
baptism with water [and a baptism with the Spirit], and these at
different moments. In our case both take place under one act, but then
they were divided. For in the beginning they were baptized by John;
since, if harlots and publicans went to that baptism, much rather would
they who thereafter were to be baptized by the Holy Ghost. Then, that
the Apostles might not say, that they were always having it held out to
them in promises (John xiv. 15, 16), (for indeed Christ had already
discoursed much to them concerning the Spirit, that they should not
imagine It to be an impersonal Energy or Operation,
<greek>energeian</greek>
<greek>anupostaton</greek> that they might not say this,
then, He adds, "not many days hence." And He did not explain when, that
they might always watch: but, that it would soon take place, He told,
them, that they might not faint; yet the exact time He refrained from
adding, that they might always be vigilant. Nor does He assure them by
this alone; I mean, by the shortness of the time, but withal by saying,
"The promise which ye have heard of Me." For this is not, saith He, the
only time I have told you, but already I have promised what I shall
certainly perform. What wonder then that He does not signify the day of
the final consummation, when this day which was so near He did not
choose to reveal? And with good reason; to the end they may be ever
wakeful, and in a state of expectation and earnest heed.
For it cannot, it cannot be, that a man should enjoy
the benefit of grace except he watch. Seest thou not what Elias saith
to his disciple? "If thou see me when I am taken up" (2 Kings ii. 10),
this that thou askest shall be done for thee. Christ also was ever wont
to say unto those that came unto Him, "Believest thou?" For if we be
not appropriated and made over to the thing given,(2) neither do we
greatly feel the benefit. So it was also in the case of Paul; grace did
not come to him immediately, but three days intervened, during which he
was blind; purified the while, and prepared by fear. For as those who
dye the purple first season with other ingredients the cloth that is to
receive the dye, that the bloom may not be fleeting'(3) so in this
instance God first takes order that the soul shall be thoroughly in
earnest, and then pours forth His grace. On this account also, neither
did He immediately send the Spirit, but on the fiftieth day. Now if any
one ask, why we also do not baptize at that season of Pentecost? we may
answer, that grace is the same now as then;(4) but the mind becomes
more elevated now, by being prepared through fasting. And the season
too of Pentecost furnishes a not unlikely reason. What may that be? Our
fathers held Bap-
8
tism to be just the proper curb upon evil concupiscence, and a powerful
lesson for teaching to be sober-minded even in a time of delights.
As if then we were banquetting with Christ Himself,
and partaking of His table, let us do nothing at random, but let us
pass our time in fastings, and prayers, and much sobriety of mind, For
if a man who is destined to enter upon some temporal government,
prepares himself all his life long, and that he may obtain some
dignity, lays out his money, spends his time, and submits to endless
troubles what shall we deserve, who draw near to the kingdom of heaven
with such negligence, and both show no earnestness before we have
received, and after having received are again negligent? Nay, this is
the very reason why we are negligent after having received, that we did
not watch before we had received. Therefore many, after they have
received, immediately have returned to their former vomit, and have
become more wicked, and drawn upon themselves a more severe punishment;
when having been delivered from their former sins, herein they have
more grievously provoked the Judge, that having been delivered from so
great a disease, still they did not learn sobriety, but that has
happened unto them, which Christ threatened to the paralytic man,
saying, "Behold thou art made whole: sin no more, lest a worse thing
come unto thee" (John v. 14): and which He also predicted of the Jews,
that "the last state shall be worse than the first." (Matt. xii. 45.)
For if, saith He, showing that by their ingratitude they should bring
upon them the worst of evils, "if I had not come, and spoken unto them,
they had not had sin" (John xv, 22); so that the guilt of sins
committed after these benefits is doubled and quadrupled, in that,
after the honour put upon us, we show ourselves ungrateful and wicked.
And the Layer of Baptism helps not a whir to procure for us a milder
punishment. And consider: a man has gotten grievous sins by committing
murder or adultery, or some other crime: these were remitted through
Baptism. For there is no sin, no impiety, which does not yield and give
place to this gift; for the Grace is Divine. A man has again committed
adultery and murder; the former adultery is indeed done away, the
murder forgiven, and not brought up again to his charge, "for the gifts
and calling of God are without repentance" (Rom. xi. 29); but for those
committed after Baptism he suffers a punishment as great as he
would if both the former sins were brought up again, and many
worse than these. For the guilt is no longer simply equal, but doubled
and tripled.* Look: in proof that the penalty of these sins is greater,
hear what St. Paul says: "He that despised Moses' law died without
mercy, under two or three witnesses: of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant an unholy thing,
and hath done despite unto the Spirit of grace?" (Heb. x. 28, 29.)
Perhaps we have now deterred many from receiving
baptism. Not however with this intention have we so spoken, but on
purpose that having received it, they may continue in temperance and
much moderation. 'But I am afraid,' says one. If thou wert afraid, thou
wouldest have received and guarded it. 'Nay,' saith he, 'but this is
the very reason why I do not receive it,--that I am frightened.' And
art thou not afraid to depart thus? 'God is merciful,' saith he.
Receive baptism then, because He is merciful and ready to help. But
thou, where to be in earnest is the thing required, dost not allege
this mercifulness; thou thinkest of this only where thou hast a mind to
do so. And yet that was the time to resort to God's mercy, and we shall
then be surest of obtaining it, when we do our part. For he that has
cast the whole matter upon God, and, after his baptism, sins, as being
man it is likely, he may, and repents, shall obtain mercy; whereas he
that prevaricates with God's mercy, and departs this life with no
portion in that grace, shall have his punishment without a word to be
said for him. 'But how if he depart,' say you, 'after having had the
grace vouchsafed to him?' He will depart empty again of all good
works.(1) For it is impossible, yes, it is in my opinion impossible,
that the man who upon such hopes dallied with baptism should have
effected ought generous and good. And why
9
dost thou harbor such fear, and presume upon the uncertain chance of
the future? Why not convert this fear into labor and earnestness, and
thou shalt be great and admirable? Which is best, to fear or to labor?
Suppose some one to have placed thee, having nothing to do, in a
tottering house, saying, Look for the decaying roof to fall upon thy
head: for perhaps it will fall perhaps not; but if thou hadst rather it
should not, then work and inhabit the more secure apartment: which
wouldest thou have rather chosen, that idle condition accompanied with
fear, or this labor with confidence? Why then, act now in the same way.
For the uncertain future is like a decayed house, ever threatening to
fall; but this work, laborious though it be, ensures safety.
Now God forbid that it should happen to us to fall
into so great straits as to sin after baptism. However, even if aught
such should happen, God is merciful, and has given us many ways of
obtaining remission even after this. But just as those who sin after
baptism are punished for this reason more severely than the
Catechumens, so again, those who know that there are medicines in
repentance, and yet will not make use of them, will undergo a more
grievous chastisement. For by how much the mercy of God is enlarged, by
so much does the punishment increase, if we do not duly profit by that
mercy. What sayest thou, O man? When thou wast full of such grievous
evils, and given over, suddenly thou becamest a friend, and wast
exalted to the highest honor, not by labors of thine own, but by the
gift of God: thou didst again return to thy former misconduct; and
though thou didst deserve to be sorely punished, nevertheless, God did
not turn away, but gave unnumbered opportunities of salvation, whereby
thou mayest yet become a friend: yet for all this, thou hast not the
will to labor. What forgiveness canst thou deserve henceforth? Will not
the Gentiles with good reason deride thee as a worthless drone? For if
there be power in that doctrine of yours, say they, what means this
multitude of uninitiated persons? If the mysteries be excellent and
desirable, let none receive baptism at his last gasp. For that is not
the time for giving of mysteries but for making of wills; the time for
mysteries is in health of mind and soundness of soul. For, if a man
would not prefer to make his will in such a condition; and if he does
so make it, he gives a handle for subsequent litigation (and this is
the reason why testators premise these words: "Alive, in my senses, and
in health, I make this disposal of my property:"), how should it be
possible for a person who is no longer master of his senses to go
through the right course of preparation for the sacred mysteries?(1)
For if in the affairs of this life, the laws of the world would not
permit a man who was not perfectly sound in mind to make a will,
although it be in his own affairs that he would lay down the law; how,
when thou art receiving instruction concerning the kingdom of heaven,
and the unspeakable riches of that world, shall it be possible for thee
to learn all clearly, when very likely too thou art beside thyself
through the violence of thy malady? And when wilt thou say those
words(2) to Christ, in the act of being buried with Him when at the
point to depart hence? For indeed both by works and by words must we
show our good will towards Him. (Rom. vi. 4.) Now what thou art doing
is all one, as if a man should want to be enlisted as a soldier, when
the war is just about to break up; or to strip for the contest in the
arena, just when the spectators have risen from their seats. For thou
hast thine arms given thee, not that thou shouldest straightway depart
hence, but that being equipped therewith, thou mayest raise a trophy
over the enemy. Let no one think that it is out of season to discourse
on this subject, because it is not Lent now. Nay, this it is that vexes
me, that ye look to a set time in such matters. Whereas that Eunuch,
barbarian as he was and on a journey, yea on the very highway, he did
not seek for a set time (Acts viii. 27); no, nor the jailer, though he
was in the midst of a set of prisoners, and the teacher he saw before
him was a man scourged and in chains, and whom he was still to have in
his custody. (ib. xvi. 29.) But here, not being inmates of a jail, nor
out on a journey, many are putting off their baptism even to their last
breath.
Now if thou still questionest that Christ is God,
stand away from the Church: be not here, even as a hearer of the Divine
Word, and as one of the catechumens:(3) but if thou art sure of this,
and knowest clearly this truth,
10
why delay? Why shrink back and hesitate? For fear, say you, lest I
should sin. But dost thou not fear what is worse, to depart for the
next world with such a heavy burden? For it is not equally excusable,
not to have gotten a grace set before you, and to have failed in
attempting to live uprightly. If thou be called to account, Why didst
thou not come for it? what wilt thou answer? In the other case thou
mayest allege the burden of thy passions, and the difficulty of a
virtuous life: but nothing of the kind here. For here is grace, freely
conveying liberty. But thou fearest lest thou shouldest sin? Let this
be thy language after Baptism: and then entertain this fear, in order
to hold fast the liberty thou hast received; not now, to prevent thy
receiving such a gift. Whereas now thou art wary before baptism, and
negligent after it. But thou art waiting for Lent: and why? Has that
season any advantage? Nay, it was not at the Passover that the Apostles
received(1) the grace, but at another season; and then three thousand
(Luke says,)and five thousand were baptized: (ch. ii. 41; iv. 4, and
ch. x.) and again Cornelius. Let us then not wait for a set time, lest
by hesitating and putting off we depart empty, and destitute of so
great gifts. What do you suppose is my anguish when I hear that any
person has been taken away unbaptized, while I reflect upon the
intolerable punishments of that life, the inexorable doom! Again, how I
am grieved to behold others drawing near to their last gasp, and not
brought to their right mind even then. Hence too it is that scenes take
place quite unworthy of this gift. For whereas there ought to be
joy, and dancing, and exultation, and wearing of garlands, when another
is christened; the wife of the sick man has no sooner heard that the
physician has ordered this, than she is overcome with grief, as if it
were some dire calamity; she sets up the greatest lamentation, and
nothing is heard all over the house but crying and wailing, just as it
is when condemned criminals are led away to their doom. The sick man
again is then more sorely grieved; and if he recovers from his illness,
is as vexed as if some great harm had been done to him. For since he
had not been prepared for a virtuous life, he has no heart for the
conflicts which are to follow, and shrinks at the thought of them. Do
you see what devices the devil contrives, what shame, what ridicule?
Let us rid ourselves of this disgrace; let us live as Christ has
enjoined. He gave us Baptism, not that we should receive and depart,
but that we should show the fruits of it in our after life. How can one
say to him who is departing and broken down, Bear fruit? Hast thou not
heard that "the fruit of the Spirit is love, joy, peace?" (Gal. v. 22.)
How comes it then that the very contrary takes place here? For the wife
stands there mourning, when she ought to rejoice; the children weeping,
when they ought to be glad together; the sick man himself lies there in
darkness, and surrounded by noise and tumult, when he ought to be
keeping high festival; full of exceeding despondency at the thought of
leaving his children orphans, his wife a widow, his house desolate. Is
this a state in which to draw near unto mysteries? answer me; is this a
state in which to approach the sacred table?(2) Are such scenes to be
tolerated? Should the Emperor send letters and release the prisoners in
the jails, there is joy and gladness: God sends down the Holy Ghost
from Heaven to remit not arrears of money, but a whole mass of sins,
and do ye all bewail and lament? Why, how grossly unsuitable is this!
Not to mention that sometimes it is upon the dead that the water has
been poured, and holy mysteries flung upon the ground. However, not we
are to blame for this, but men who are so perverse. I exhort you then
to leave all, and turn and draw near to Baptism with all alacrity, that
having given proof of great earnestness at this present time, we may
obtain confidence for that which is to come; whereunto that we may
attain, may it be granted unto us all by the grace and mercy of our
Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.
11
HOMILY II.
ACTS 1. 6.
"When they therefore were come together, they asked of Him, saying,
Lord, wilt Thou at this time restore again the kingdom to Israel? "
WHEN the disciples intend to ask anything, they
approach Him together, that by dint of numbers they may abash Him
into compliance. They well knew that in what He had said
previously, "Of that day knoweth no man" (Matt. xxiv. 36), He had
merely declined telling them: therefore they again drew near, and put
the question. They would not have put it had they been truly satisfied
with that answer. For having heard that they were about to receive the
Holy Ghost, they, as being now worthy of instruction, desired to learn.
Also they were quite ready for freedom: for they had no mind to address
themselves to danger; what they wished was to breathe freely again; for
they were no light matters that had happened to them, but the utmost
peril had impended over them. And without saying any thing to Him of
the Holy Ghost, they put this question: "Lord, wilt Thou at this time
restore the kingdom to Israel?" They did not ask, when? but whether "at
this time." So eager were they for that day. Indeed, to me it appears
that they had not any clear notion of the nature of that kingdom; for
the Spirit had not yet instructed them.* And they do not say, When
shall these things be? but they approach Him with greater honour,
saying, "Wilt Thou at this time restore again the kingdom," as being
now already fallen. For there they were still affected towards sensible
objects, seeing they were not vet become better than those who were
before them; here they have henceforth high conceptions concerning
Christ. Since then their minds are elevated, He also speaks to them in
a higher strain. For He no longer tells them, "Of that day not even the
Son of Man knoweth" (Mark xiii. 32); but He says, "It is not for you to
know the times or the seasons which the Father hath put in His own
power" (Acts i. 7.) Ye ask things greater than your capacity, He would
say. And yet even now they learned things that were much greater than
this. And that you may see that this is strictly the case, look how
many things I shall enumerate. What, I pray you, was greater than their
having learned what they did learn? Thus, they learned that there is a
Son of God, and that God has a Son equal with Himself in dignity (John
v. 17--20); they learned that there will be a resurrection (Matt. xvii.
9); that when He ascended He sat on the right hand of God (Luke xxii.
69); and what is still more stupendous, that Flesh is seated in heaven,
and adored by Angels, and that He will come again (Mark xvi. 19); they
learned what is to take place in the judgment (Matt. xvi. 27); learned
that they shall then sit and judge the twelve tribes of Israel (Luke
xxi. 27); learned that the Jews would be cast out, and in their stead
the Gentiles should come in (Matt. xix. 28). For, tell me, which is
greater? to learn that a person will reign, or to learn the time when?
(Luke xxi. 24). Paul learned "things which it is not lawful for a man
to utter" (2 Cor. xii. 4); things that were before the world was made,
he learned them all. Which is the more difficult, the beginning or the
end? Clearly to learn the beginning. This, Moses learned, and the time
when, and how long ago: and he enumerates the years. And(1) the wise
Solomon saith, "I will make mention of things from the beginning of the
world." And that the time is at hand, they do know: as Paul saith, "The
Lord is at hand, be careful for nothing." (Phil. iv. 5). These things
they knew not [then], and yet He mentions many signs (Matt. ch. xxiv).
But, as He has just said, "Not many days hence," wishing them to be
vigilant, and did not openly declare the precise moment, so is it here
also. However, it is not about the general Consummation that they now
ask Him, but, "Wilt Thou at this time," say they, "restore the
kingdom to Israel?" And not even this did He re-
12
veal to them. They also asked this [about the end of the world] before:
and as on that occasion He answered by leading them away from thinking
that their deliverance was near and, on the contrary, cast them into
the midst of perils, so likewise on this occasion but more mildly. For,
that they may not imagine themselves to be wronged, and these things to
be mere pretences, hear what He says: He immediately gives them that at
which they rejoiced: for He adds: "But ye shall receive power, after
that the Holy Ghost is come upon you; and ye shall be witnesses unto Me
both in Jerusalem, and in all Judea, and in Samaria, and unto the
uttermost part of the earth." (Acts i. 8.) Then, that they may make no
more enquiries, straightway He was received up. Thus, just as on the
former occasion He had darkened their minds by awe, and by saying, "I
know not;" here also He does so by being taken up. For great was their
eagerness on the subject, and they would not have desisted; and yet it
was very necessary that they should not learn this. For tell me,(1)
which do the Gentiles most disbelieve? that there will be a
consummation of the world, or that God is become man, and issued from
the Virgin?(2) But I am ashamed of dwelling on this point, as if it
were about some difficult matter. Then again, that the disciples might
not say, Why dost thou leave the matter in suspense? He adds, "Which
the Father hath put in His own power." And yet He declared the Father's
power and His to be one: as in the saying, "For as the Father raiseth
up the dead and quickeneth them, even so the Son quickeneth whom He
will." (John v. 21.) If where need is to work, Thou actest with the
same power as the Father; where it behooves to know, dost Thou not know
with the same power? Yet certainly to raise up the dead is much greater
than to learn the day. If the greater be with power, much more the
other.
But just as when we see a child crying, and
pertinaciously wishing to get something from us that is not expedient
for him, we hide the thing, and show him our empty hands, and say,
"See, we have it not:" the like has Christ here done with the Apostles.
But as the child, even when we show a him [our empty hands], persists
with his crying, conscious he has been deceived, and then we leave him,
and depart, saying, "Such an one calls me:" and we give him something
else instead, in order to divert him from his desire, telling him it is
a much liner thing than the other, and then hasten away; in like manner
Christ acted.* The disciples asked to have something, and He said
He had it not. And on the first occasion he frightened them. Then again
they asked to have it now: He said He had it not; and He did not
frighten them now, but after having shown(4) [the empty hands], He has
done this, and gives them a plausible reason:(6) "Which the Father,"
He says, "hath put in his own power." What? Thou not know the
things of the Father! Thou knowest Him, and not what belongs to Him!
And yet Thou hast said, "None knoweth the Father but the Son" (Luke x.
25); and, "The Spirit searcheth all things, yea, the deep things of
God" (1 Cor. ii. 10); and Thou not know this! But they feared to ask
Him again, test they should hear Him say, "Are ye also without
understanding?" (Matt. xv. 26.) For they feared Him now much more than
before. "But ye shall receive power, after that the Holy Ghost is come
upon you." As in the former instance He had not answered their question
(for it is the part of a teacher to teach not what the disciple
chooses, but what is expedient for him to learn), so in this, He tells
them beforehand, for this reason, what they ought to know, that they
may not be troubled. In truth, they were yet weak. But to inspire them
with confidence, He raised up their souls, and concealed what was
grievous.
13
Since he was about to leave them very shortly, therefore in this
discourse He says nothing painful. But how? He extols as great the
things which would be painful: all but saying," 'Fear not': for ye
shall receive power, after that the Holy Ghost is come upon you; and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in
Samaria." For since he had said, "Go not into the way of the Gentiles,
and into any city of the Samaritans enter ye not" (Matt. x. 5), what
there He left unsaid, He here adds "And to the uttermost part of the
earth;" and having spoken this, which was more fearful than all the
rest, then that they may not again question Him, He held His peace.
"And having this said, while they beheld, He was taken up; and a cloud
received Him out of their sight" (v. 9). Seest thou that they did
preach and fulfil the Gospel? For great was the gift He had bestowed on
them. In the very place, He says, where ye are afraid, that is, in
Jerusalem, there preach ye first, and afterwards unto the uttermost
part of the earth. Then for assurance of what He had said, "While they
beheld, He was taken up." Not "while they beheld" did He rise from the
dead, but "while they beheld, He was taken up." Inasmuch, however, as
the sight of their eyes even here was not all-sufficient; for in the
Resurrection they saw the end, but not the beginning, and in the
Ascension they saw the beginning, but not the end: because in the
former it had been superfluous to have seen the beginning, the Lord
Himself Who spake these things being present, and the sepulchre showing
clearly that He is not there; but in the latter, they needed to be
informed of the sequel by word of others: inasmuch then as their eyes
do not suffice to show them the height above, nor to inform them
whether He is actually gone up into heaven, or only seemingly into
heaven, see then what follows. That it was Jesus Himself they knew from
the fact that He had been conversing with them (for had they seen only
from a distance, they could not have recognized Him by sight),(1) but
that He is taken up into Heaven the Angels themselves inform them.
Observe how it is ordered, that not all is done by the Spirit, but the
eyes also do their part. But why did "a cloud receive Him?" This too
was a sure sign that He went up to Heaven. Not fire, as in the case of
Elijah, nor fiery chariot but "a cloud received Him;" which was a
symbol of Heaven, as the Prophet says;(2) "Who maketh the clouds His
chariot" (Ps. civ. 3); it is of the Father Himself that this is said.
Therefore he says, "on a cloud;" in the symbol, he would say, of the
Divine power, for no other Power is seen to appear on a cloud. For hear
again what another Prophet says: "The Lord sitteth upon a light cloud"
(Is. xix. 1). For(3) it was while they were listening with great
attention to what He was saying, and this in answer to a very
interesting question, and with their minds fully aroused and quite
awake, that this thing took place. Also on the mount [Sinai] the cloud
was because of Him: since Moses also entered into the darkness, but the
cloud there was not because of Moses. And He did not merely say, "I
go," lest they should again grieve, but He said, "I send the Spirit"
John xvi. 5, 7); and that He was going away into heaven they saw with
their eyes. O what a sight they were granted! "And while they looked
stedfastly," it is said, "toward heaven, as he went up, behold, two men
stood by them in white apparel; which also said, Ye men of Galilee, why
stand ye gazing up into heaven? This same Jesus, which is g taken up
from you into heaven"--they used the expression "This" demonstratively,
saying, "this Jesus, which is taken up from you into heaven, shall
thus"--demonstratively, "in this way"--"come in like manner as ye have
seen Him going into heaven." (v. 10, 11.) Again, the outward appearance
is cheering ["in white apparel"]. They were Angels, in the form of men.
And they say, "Ye men of Galilee:" they showed themselves to be trusted
by the disciples, by saying, "Ye men of Galilee." For this was the
meaning: else, what needed they to be told of their country, who knew
it well enough? By their appearance also they attracted their regard,
and shewed that they were from heaven. But wherefore does not Christ
Himself tell them these things, instead of the Angels? He had
beforehand told them all things; [" What if ye shall see the Son of
Man] going up where He was before?" (John vi. 62).
Moreover the Angels did not say, 'whom you have seen
taken up,' but, "going into heaven:" ascension is the word, not assump-
14
tion; the expression "taken up," (1) belongs to the flesh. For the same
reason they say, "He which is taken up from you shall thus come," not,
"shall be sent," but, "shall come. He that ascended, the same is he
also that descended" (Eph. iv. 10). So again the expression, "a cloud
received Him:" for He Himself mounted upon the cloud. Of the
expressions, some are adapted to the conceptions of the disciples, some
agreeable with the Divine Majesty. Now, as they behold, their
conceptions are elevated: He has given them no slight hint of the
nature of His second coming. For this, "Shall thus come," means, with
the body; which thing they desired to hear; and, that he shall come
again to judgment "thus" upon a cloud. "And, behold, two men stood by
them." Why is it said, "men?" Because they had fashioned themselves
completely as such, that the beholders might not be overpowered. "Which
also said:" their words moreover were calculated for soothing: "Why
stand ye gazing up into heaven?" They would not let them any longer
wait there for Him. Here again, these tell what is greater, and leave
the less unsaid. That "He will thus come," they say, and that "ye must
look for Him from heaven." For the rest, they called them off from that
spectacle to their saying, that they might not, because they could not
see Him, imagine that He was not ascended, but even while they are
conversing, would be present ere they were aware. For if they said on a
former occasion, "Whither goest Thou?" (John xiii. 36) much more would
they have said it now.(2)
"Wilt Thou at this time," say they, "restore the
kingdom to Israel?" (Recapitulation). They so well knew his mildness,
that after His Passion also they ask Him, "Wilt thou restore?" And yet
He had before said to them, "Ye shall hear of wars and rumors of wars,
but the end is not yet," nor shall Jerusalem be taken. But now they ask
Him about the kingdom, not about the end. And besides, He does not
speak at great length with them after the Resurrection. They address
then this question, as thinking that they themselves would be in high
honor, if this should come to pass. But He (for as touching this
restoration, that it was not to be, He did not openly declare; for what
needed they to learn this? hence they do not again ask, "What is the
sign of Thy coming, and of the end of the world?" for they are afraid
to say that: but, "Wilt Thou restore the kingdom to Israel?" for they
thought there was such a kingdom), but He, I say, both in parables had
shown that the time was not near, and here where they asked, and
He answered thereto, "Ye shall receive power," says He, "when the Holy
Ghost is come upon you. Is come upon you," not, "is sent," [to shew the
Spirit's coequal Majesty. How then darest thou, O opponent of the
Spirit, to call Him a creature(3)?]. "And ye shall be witnesses to Me."
He hinted at the Ascension. ["And when he had spoken these things.(4)]
Which they had heard before, and He now reminds them of. ["He was taken
up."] Already it has been shown, that He went up into heaven. ["And a
cloud, etc."] "Clouds and darkness are under His feet," (Ps. xviii. 9;
xcvii. 2) saith the Scripture: for this is declared by the
expression, "And a cloud received Him:" the Lord of heaven, it means.
For as a king is shown by the royal chariot, so was the royal chariot
sent for Him. ["Behold, two men, etc.] That they may vent no sorrowful
exclamations, and that it might not be with them as it was with Elisha,
(2 Kings ii. 12) who, when his master was taken up, rent his mantle.
And what say they? "This Jesus, which is taken up from you into heaven,
shall thus come." And, "Behold, two men stood by them." (Matt. xviii.
16.) With good reason: for "in the mouth of two witnesses shall every
word be established" (Deut. xvii. 6): and these utter the same things.
And it is said, that they were "in white apparel." In the same manner
as they had already seen an Angel at the sepulchre, who had even told
them their own thoughts; so here also an Angel is the preacher of His
Ascension; although indeed the Prophets had frequently foretold it, as
well as the Resurrection.(5)
15
Everywhere it is Angels as at the Nativity, "for that
which is conceived in her," saith one, "is by the Holy Ghost" (Matt. i.
20): and again to Mary, "Fear not, Mary." (Luke i. 30.) And at the
Resurrection: "He is not here; He is risen, and goeth before you." (ib.
xxiv. 6.) "Come, and see!" (Matt. xxviii. 6.) And at the Second Coming.
For that they may not be utterly in amaze, therefore it is added,
"Shall thus come." (ib. xxv. 31.) They recover their breath a little;
if indeed He shall come again, if also thus come, and not be
unapproachable! And that expression also, that it is "from them" He is
taken up, is not idly added.(1) And of the Resurrection indeed Christ
Himself bears witness (because of all things this is, next to the
Nativity, nay even above the Nativity, the most wonderful: His raising
Himself to life again): for, "Destroy," He says, "this Temple, and in
three days I(2) will raise it up." (John ii. 19.) "Shall thus come,"
say they. If any therefore desires to see Christ; if any grieves that
he has not seen Him: having this heard, let him show forth an admirable
life, and certainly he shall see Him, and shall not be disappointed.
For Christ will come with greater glory, though "thus," in this manner,
with a body(*); and much more wondrous will it be,to see Him descending
from heaven.But for what He will come, they do not add.
["Shall thus come," etc.] This is a confirmation of the
Resurrection; for if he was taken up with a body, much rather must He
have risen again with a body. Where are those who disbelieve the
Resurrection? Who are they, I pray? Are they Gentiles, or Christians?
for I am ignorant. But no, I know well: they are Gentiles, who also
disbelieve the work of Creation. For the two denials go together: the
denial that God creates any thing from nothing, and the denial that He
raises up what has been buried. But then, being ashamed to be thought
such as "know not the power of God" (Matt. xxii. 29), that we may not
impute this to them, they allege: We do not say it with this meaning,
but because there is no need of the body. Truly it may be seasonably
said, "The fool will speak foolishness." (Is. xxxii. 6.) Are you not
ashamed not to grant, that God can create from nothing? If he creates
from matter already existing, wherein does He differ from men? But
whence, you demand, are evils? Though you should not know whence, ought
you for that to introduce another evil in the knowledge of evils?
Hereupon two absurdities follow. For if you do not grant, that from
things which are not, God made the things which are, much more shall
you be ignorant whence are evils: and then, again, you introduce
another evil, the affirming that Evil (<greek>thn</greek>
<greek>kakian</greek>) is uncreated. Consider now what a
thing it is, when you wish to find the source of evils, to be both
ignorant of it, and to add another to it. Search after the origin of
evils, and do not blaspheme God. And how do I blaspheme? says he. When
you make out that evils have a power equal to God's; a power uncreated.
For, observe what Paul says; "For the invisible things of Him from the
creation of the world are clearly seen, being understood by the things
that are made." (Rom. i. 20.) But the devil would have both to be of
matter, that there may be nothing left from which we may come to the
knowledge of God. For tell me, whether is harder: to(3) take that which
is by nature evil (if indeed there be ought such; for I speak
upon your principles, since there is no such thing as evil by nature),
and make it either good, or even coefficent of good? or, to make of
nothing? Whether is easier (I speak of quality); to induce the
non-existent quality; or to take the existing quality, and change it
into its contrary? where them is no house, to make the house; or where
it is utterly destroyed, to make it identically exist again? Why, as
this is impossible, so is that: to make a thing into its opposite. Tell
me, whether is harder; to make a perfume, or to make filth have the
effect of perfume? Say, whether of these is easier (since we subject
God to our reasonings: nay, not we, but ye); to form eyes, or to make a
blind man to see continuing blind, and yet more sharp-sighted, than one
who does see? To make blindness into sight, and deafness into hearing?
To me the other seems easier. Say then do
16
you grant God that which is harder, and not grant the easier? But souls
also they affirm to be of His substance. Do you see what a number of
impieties and absurdities are here! In the first place, wishing to show
that evils are from God, they bring in another thing more impious than
this, that they are equal with Him in majesty, and God prior in
existence to none of them, assigning this great prerogative even to
them! In the next place, they affirm evil to be indestructible: for if
that which is uncreated can be destroyed, ye see the blasphemy! So that
it comes to this, either(1) that nothing is of God if not these; or
that these are God! Thirdly, what I have before spoken of, in this
point they defeat themselves, and prepare against themselves fresh
indignation. Fourthly, they affirm unordered matter to possess such
inherent (<greek>epiGhdeioGhGhGa</greek>) power. Fifthly,
that evil is the cause of the goodness of God, and that without this
the Good had not been good. Sixthly, they bar against us the ways of
attaining unto the knowledge of God. Seventhly, they bring God down
into men, yea plants and logs. For if our soul be of the substance of
God, but the process of its transmigration into new bodies brings it at
last into cucumbers, and melons, and onions, why then the substance of
God will pass into cucumbers! And if we say, that the Holy Ghost
fashioned the Temple For our Lord's body] in the Virgin, they laugh us
to scorn: and if, that He dwelt in that spiritual Temple, again they
laugh; while they themselves are not ashamed to bring down God's
substance into cucumbers, and melons, and flies, and caterpillars, and
asses, thus excogitating a new fashion of idolatry: for let it not be
as the Egyptians have it, "The onion is God;" but let it be, "God in
the onion"! Why dost thou shrink from the notion of God's entering into
a body?(2) 'It is shocking,' says he. Why then this is much more
shocking. But, a forsooth, it is not shocking--how should it be?--this
same thing which is so, if it be into us! 'But thy notion is indeed
shocking.' Do ye see the filthiness of their impiety?--But why do they
not wish the body to be raised? And why do they say the body is evil?
By what then, tell me, dost thou know God? by what hast thou the
knowledge of existing things? The philosopher too: by means of what is
he a philosopher, if the body does nothing towards it? Deaden the
senses, and then learn something of the things one needs to know! What
would be more foolish than a soul, if from the first it had the senses
deadened? If the deadening of but a single part, I mean of the brain,
becomes a marring of it altogether; if all the rest should be deadened,
what would it be good for? Show me a soul without a body. Do you not
hear physicians say, The presence of disease sadly enfeebles the soul?
How long will ye put off hanging yourselves? Is the body material? tell
me. "To be sure, it is." Then you ought to hate it. Why do you feed,
why cherish it? You ought to get quit of this prison. But besides: "God
cannot overcome matter, unless he (<greek>sumplakh</greek>)
implicate himself with it: for he cannot issue orders to it (O
feebleness!) until he close with it, and
(<greek>sGaqh</greek>) take his stand (say you) through the
whole of it!" And a king indeed does all by commanding; but God,
not by commanding the evil! In short, if it were unparticipant of all
good, it could not subsist at all. For Evil cannot subsist, unless it
lay hold upon somewhat of the accidents of Virtue: so that if it had
been heretofore all unmixed with virtue, it would have perished long
ago: for such is the condition of evils. Let there be a profligate man,
let him put upon himself no restraint whatever, will he live ten days?
Let there be
17
a robber, and devoid of all conscience in his dealings with every one,
let him be such even to his fellow-robbers, will he be able to live?
Let there be a thief, void of all shame, who knows not what blushing
is, but steals openly in public. It is not in the nature of evils to
subsist, unless they get some small share at least in good. So that
hereupon, according to these men, God gave them their subsistence. Let
there be a city of wicked men; will it stand? But let them be wicked,
not only with regard to the good, but towards each other. Why, it
is impossible such a city should stand. Truly, "professing themselves
to be wise, they became fools." (Rom. i. 22.) If bodily substance be
evil, then all things visible exist idly, and in vain, both water and
earth, and sun, and air; for air is also body, though not solid. It is
in point then to say, "The wicked have told me foolish things." (Ps.
cxix. 85.) But let not us endure them, let us block up our ears against
them. For there is, yea, there is, a resurrection of bodies. This the
sepulchre which is at Jerusalem declares, this the pillar(3) to which
He was bound, when He was scourged. For, "We did eat and drink with
Him," it is said. Let us then believe in the Resurrection, and do
things worthy of it, that we may attain to the good things which are to
come, through Christ Jesus our Lord, with Whom to the Father, and the
Holy Ghost together, be power, honor, now and for ever, world Without
end. Amen.
HOMILY III.
ACTS I.
"Then returned they unto Jerusalem from the mount called Olivet, which
is from Jerusalem a sabbath day's journey.
"Then returned they," it is said: namely, when they
had heard. For they could not have borne it, if the angel had not
(<greek>upereqeGo</greek>) referred them to another Coming.
It seems to me, that it was also on a sabbath-day(1) that these things
took place; for he would not thus have specified the distance, saying,
"from the mount called Olivet, which is from Jerusalem a sabbath day's
journey," unless they were then going on the sabbath-day a certain
definite distance. "And when they were come in," it says, "they went up
into an upper room, where they were making their abode:" so they then
remained in Jerusalem after the Resurrection: "both Peter, and James,
and John :" no longer is only the latter together with his brother
mentioned,(2) but together with Peter the two: "and Andrew, and Philip,
and Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus,
and Simon Zelotes, and Judas, (the brother) of James."(*) (v. 13.) He
has done well to mention the disciples: for since one had betrayed
Christ, and another had been unbelieving, he thereby shows that, except
the first, all of them were preserved.
"These were all continuing with one accord in prayer
together with the women." (v. 14.) For this is a powerful weapon in
temptations; and to this they had been trained. ["Continuing with one
accord."] Good. (<greek>kalqs</greek>). Besides, the
present temptation directed them to this: for they exceedingly feared
the Jews. "With the women," it is said: for he had said that they
had followed Him: "and with Mary the mother of Jesus." (Luke xxiii.
55.) How then [is it said, that "that disciple"] took her to his own
home" (John xix. 26), at that time? But then the Lord had brought them
together again, and so returned. (4) "And
18
with His brethren." (John xvii. 5.) These also were before unbelieving.
"And in those days," it says, "Peter stood up in the midst of the
disciples, and said." (v. 15.) Both as being ardent, and as having been
put in trust by Christ with the flock, and as having precedence in
honor,(1) he always begins the discourse. ("The number of the names
together were about an hundred and twenty.) Men and brethren," he says,
"this Scripture must needs have been fulfilled, which the Holy Ghost
spake before,"(2) [etc.] (v. 16.) Why did he not ask Christ to give him
some one in the room of Judas? It is better as it is. For in the first
place, they were engaged in other things; secondly, of Christ's
presence with them, the greatest proof that could be given was this: as
He had chosen when He was among them, so did He now being absent. Now
this was no small matter for their consolation. But observe how Peter
does everything with the common consent; nothing imperiously. And he
does not speak thus without a meaning. But observe how he consoles them
concerning what had passed. In fact, what had happened had caused them
no small consternation. For if there are many now who canvass this
circumstance,what may we suppose they had to say then?
"Men and brethren," says Peter. For if the Lord
called them brethren, much more may he. ["Men," he says]: they all
being present.(3) See the dignity of the Church, the angelic condition!
No distinction there, "neither male nor female." I would that the
Churches were such now! None there had his mind full of some worldly
matter, none was anxiously thinking about household concerns. Such a
benefit are temptations, such the advantage of afflictions!
"This Scripture," says he, "must needs have been
fulfilled, which the Holy Ghost spake before." Always he comforts them
by the prophecies. So does Christ on all occasions. In the very same
way, he shows here that no strange thing had happened, but what had
already been foretold. "This Scripture must needs have been fulfilled,"
he says, which the Holy Ghost by the mouth of David spake before." He
does not say, David, but the Spirit through him. See what kind of
doctrine the writer has at the very outset of the book. Do you see,
that it was not for nothing that I said in the beginning of this work,
that this book is the Polity of the Holy Spirit? "Which the Holy Ghost
spake before by the mouth of David." Observe how he appropriates
(<greek>oikieuGaai</greek>) him; and that it is an
advantage to them, that this was spoken by David, and not by some other
Prophet. "Concerning Judas," he says, "which was guide." Here again
mark the philosophical temper of the man: how he does not mention him
with scorn, nor say, "that wretch," "that miscreant:" but simply
states the fact; and does not even say, "who betrayed Him," but does
what he can to transfer the guilt to others: nor does he animadvert
severely even on these: "Which was guide," he says, "to them that took
Jesus." Furthermore, before he declares where David had spoken, he
relates what had been the case with Judas, that from the things present
he may fetch assurance of the things future, and show that this man had
already received his due. "For he was numbered," says he, "with us, and
had obtained part of this ministry. Now this man acquired a field out
of the reward of iniquity." (v. 17, 18.) He gives his discourse a moral
turn, and covertly mentions the cause of the wickedness, because it
carried reproof with it.(1) And he does not say, The Jews, but, "this
man, acquired" it. For since the minds of weak persons do not attend to
things future, as they do to things present, he discourses of the
immediate punishment inflicted. "And falling headlong, he burst asunder
in the midst." He does well to dilate not upon the sin, but upon the
punishment. "And," he says, "all his bowels gushed out." This brought
them consolation.(2) "And it was known unto all the dwellers at
Jerusalem; insomuch as that field is called in their proper tongue
Aceldama, that
19
is to say, the field of blood." (v. 19). Now the Jews(1) gave it this
name, not on this account, but because of Judas; here, however, Peter
makes it to have this reference, and when he brings forward the
adversaries as witnesses, both by the fact that they named it, and by
saying, "in their proper tongue," this is what he means.
Then after the event, he appositely brings m the
Prophet, saying, "For it is written in the Book of Psalms, Let his
habitation be desolate, and let no man dwell therein" (v. 20) (Ps.
lxix. 25): this is said of the field and the dwelling: "And his
bishopric let another take; that is, his office, his priesthood. So
that this, he says, is not my counsel, but His who hath foretold these
things. For, that he may not seem to be undertaking a great thing, and
just such as Christ had done, he adduces the Prophet as a witness.
"Wherefore it behooves of these men which have companied with us all
the time." (v. 21.) Why does he make it their business too? That the
matter might not become an object of strife, and they might not fall
into contention about it. For if the Apostles themselves once did this,
much more might those. This he ever avoids. Wherefore at the beginning
he said, "Men and brethren. It behooves" to choose from among you.(2)
He defers the decision to the whole body, thereby both making the
elected objects of reverence and himself keeping clear of all
invidiousness with regard to the rest. For such occasions always give
rise to great evils. Now that some one must needs be appointed, he
adduces the prophet as witness: but from among what persons: "Of
these," he says, "which have companied with us all the time." To have
said, the worthy must present themselves, would have been to insult the
others; but now he refers the matter to length of time; for he says not
simply, "These who have companied with us," but, "all the time that the
Lord Jesus went in and out among us, beginning from the baptism of John
unto that same day that He was taken up from us, must one be ordained
to be a witness with us of His resurrection" (v. 22): that their
college <greek>o</greek> <greek>koros</greek>
might not be left mutilated. Then why did it not rest with Peter to
make the election himself: what was the motive? This; that he might not
seem to bestow it of favor. And besides, he was not yet endowed with
the spirit. "And they appointed two, Joseph called Barsabus, who was
surnamed Justus, and Matthias." (v. 23.) Not he appointed them: but it
was he that introduced the proposition to that effect, at the same time
pointing out that even this was not his own, but from old time by
prophecy; so that he acted as expositor, not as preceptor. "Joseph
called Barsabus, who was surnamed Justus." Perhaps both names are
given, because there were others of the same name, for among the
Apostles also there were several names alike; as James, and James (the
son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother)
of James, and Judas Iscariot. The appellation, however, may have arisen
from a change of life, and very likely also of the moral character. (3)
"They appointed two," it is said, "Joseph called Barsabus, who was
surnamed. Justus, and Matthias. And they prayed, and said; Thou, Lord,
which knowest the hearts of all men, show whether of these two thou
hast chosen, that he may take part of this ministry and Apostleship,
from which Judas by transgression fell, that he might go to his own
place." (v. 24, 25.) They do well to mention the sin of Judas, thereby
showing that it is a witness they ask to have; not increasing the
number, but not suffering it to be diminished. "And they gave forth
their lots "(for the spirit was not yet sent), "and the lot fell upon
Matthias: and he was numbered with the eleven Apostles." (v. 26.)
"Then," it says, "returned they unto Jerusalem from
the mount called Olivet (Recapitulation), ["which(4) is nigh to
Jerusalem, at the distance of a sabbath-day's journey:"] so that there
was no long way to go, to be a cause of alarm to them while yet
trembling and fearful. "And when they were come in, they went up into
an upper room." They durst not appear in the town. They also did well
to go up into an upper room, as it became less easy' to arrest them at
once. "And they continued," it is said, "with one accord in prayer." Do
20
you see how watchful they were? "Continuing in prayer," and "with one
accord," as it were with one soul, continuing therein: two things
reported in their praise. ["Where(1) they were abiding," etc., to, "And
Mary the Mother of Jesus and His brethren."] Now Joseph perhaps was
dead: for it is not to be supposed that when the brethren had become
believers, Joseph believed not; he who in fact had believed before any.
Certain it is that we nowhere find him looking upon Christ as man
merely. As where His mother said, [" Thy father and I did seek thee
sorrowing." (Luke ii. 48.) And upon another occasion, it was said,]
"Thy mother(2) and thy brethren seek thee." (Matt. xiii. 47.) So that
Joseph knew this before all others. And to them [the brethren] Christ
said, "The world cannot hate you, but Me it hateth. (John vii. 7.)
Again, consider the moderation of James. He it was
who received the Bishopric of Jerusalem, and here he says nothing. Mark
also the great moderation of the other Apostles, how they concede the
throne to him, and no longer dispute with each other. For that Church
was as it were in heaven: having nothing to do with this world's
affairs: and resplendent not with wails, no, nor with numbers, but with
the zeal of them that formed the assembly. They were "about an
hundred and twenty," it says. The seventy perhaps whom Christ Himself
had chosen, and other of the more earnest-minded disciples, as Joseph
and Matthias. (v. 14.) There were women, he says, many, who followed
Him. (Mark xv. 41.) ["The number of the names together.] Together(3)"
they were on all occasions.
[" Men and brethren," etc.] Here is forethought for
providing a teacher; here was the first who ordained a teacher. He did
not say, 'We are sufficient.' So far was he beyond all vain-glory, and
he looked to one thing alone. And yet he had the same power to ordain
as they all collectively.(4) But well might these things be done in
this fashion, through the noble spirit of the man, and because prelacy
then was not an affair of dignity, but of provident care for the
governed. This neither made the elected to become elated, for it was to
dangers that they were called, nor those not elected to make a
grievance of it, as if they were disgraced. But things are not done in
this fashion now; nay, quite the contrary.--For observe, they were an
hundred and twenty, and he asks for one out of the whole body
with good right, as having been put in charge of them: for to him had
Christ said, "And when thou art converted, strengthen thy brethren."
(Luke xxii. 32, Ben.)
"For he was numbered with us,"
<greek>prrtos</greek> <greek>tou</greek>
<greek>pragmatou</greek>
<greek>auqentei</greek> absent from A.B.C.) says Peter. On
this account it behooves to propose another; to be a witness in his
place. And see how he imitates his Master, ever discoursing from the
Scriptures, and saying nothing as yet concerning Christ; namely, that
He had frequently predicted this Himself. Nor does he mention where the
Scripture speaks of the treachery of Judas; for instance, "The mouth of
the wicked and the mouth of the deceitful are opened against me" (Ps.
cix. 1.); but where it speaks only of his punishment; for this was most
to their advantage. It shows again the benevolence of the Lord: "For he
was numbered with us" (<greek>touto</greek>
<greek>gar</greek> <greek>autous</greek>
<greek>magista</greek> <greek>wfegei</greek>
<greek>eiknusi</greek> <greek>pagin</greek>)
A.B.C.), he says, "and obtained his lot of this ministry." He calls it
everywhere "lot," showing that the whole is from God's grace and
election, and reminding them of the old times, inasmuch as God chose
him into His own lot or portion, as of old He took the Levites. He also
dwells upon the circumstances respecting Judas, showing that the reward
of the treachery was made itself the herald of the punishment. For he
"acquired." he says, "a field out of the reward of the iniquity."
Observe the divine economy
21
in the event. "Of the iniquity," he says. For there are many
iniquities, but never was anything more iniquitous than this: so that
the affair was one of iniquity. Now not only to those who were present
did the event become known, but to all thereafter, so that without
meaning or knowing. what they were about, they gave it a name; just as
Caiaphas had prophesied unconsciously. God compelled them to call the
field in Hebrew "Aceldama." (Matt. xxvi. 24.) By this also the evils
which were to come upon the Jews were declared: and Peter shows the
prophecy to have been so far in part fulfilled, which says, "It had
been good for that man if he had not been born." We may with propriety
apply this same to the Jews likewise; for if he who was guide suffered
thus, much more they Thus far however Peter says nothing of this.
Then, showing that the term, "Aceldama," might well be applied to his
fate, he introduces the prophet, saying, "Let his habitation be
desolate." For what can be worse desolation than to become a place of
burial? And the field may well be called his. For he who cast down the
price, although others were the buyers, has a right to be himself
reckoned owner of a great desolation.(1) This desolation was the
prelude to that of the Jews, as will appear on looking closely into the
facts. For indeed they destroyed themselves by famine, and killed many,
and the city became a burial-place of strangers, of soldiers,(2) for as
to those, they would not even have let them be buried, for in fact they
were not deemed worthy of sepulture.
"Wherefore of these men which have companied with
us," continues Peter. Observe how desirous he is they should be
eye-witnesses. It is true indeed that the Spirit would shortly come;
and yet great care is shown with regard to this circumstance. "Of these
men," he says, "which have companied with us, all the time that the
Lord Jesus went in and out among us." He shows that they had dwelt with
Christ, not simply been present as disciples. In fact, from the very
beginning there were many that then followed Him. Observe, for
instance, how this appears in these words: "One of the two which heard
John speak, and followed Jesus.--All the time," he says, "that the Lord
Jesus went in and out among us, beginning from the baptism of John."
(John i. 40.) True! for no one knew what preceded that event, though
they did learn it by the Spirit. "Unto that same day that He was taken
up from us, must one be ordained to be a witness with us of His
resurrection."(*) He said not, a witness of the rest of his actions,
but a witness of the resurrection alone. For indeed that witness had a
better right to be believed, who was able to declare, that He Who ate
and drank, and was crucified, the same rose again. Wherefore it was
needed that he should be a witness, not only of the time preceding this
event, nor only of what followed it, and of the miracles; the thing
required was, the resurrection. For the other matters were manifest and
acknowledged, but the resurrection took place in secret, and was
manifest to these only. And they do not say, Angels have told us; but,
We have seen.(3) For this it was that was most needful at that time:
that they should be men having a right to be believed, because they had
seen.
"And they appointed two," it is said.(+) Why not
many? That the feeling of disappointment might not reach further,
extending to many. Again, it is not without reason(4) that he puts
Matthias last; he would show, that frequently he that is honourable
among men, is inferior before God. And they all pray in common saying,
"Thou, Lord, which knowest the hearts of all men, show. Thou," not
"We." And very seasonably they use the epithet, "heart-knowing:" for by
Him Who is this(5) must the choice be made. So confident were they,
that assuredly one of them must be appointed. They said not, Choose,
but, "Show the chosen one;" knowing that all things were foreordained
of God; "Whom
22
Thou didst choose: one of these two," say they, "to have his lot in
this ministry and apostleship." For there was besides another ministry
(<greek>diakonia</greek>). "And they gave them their lots."
For they did not yet consider themselves to be worthy to be informed by
some sign.(1) And besides, if in a case where neither prayer was made,
nor men of worth were the agents, the casting of lots so much availed,
because it was done of a right intention, I mean in the case of Jonah
(Jonah i. 7); much more did it here. Thus,(2) did he, the designated,
fill up the company, complete the order: but the other candidate was
not annoyed; for the apostolic writers would not have concealed [that
or any other] failings of their own, seeing they have told of the very
chief Apostles, that on other occasions they had indignation (Matt. xx.
24; xxvi. 8), and this not once only, but again and again.
Let us then also imitate them. And now I address no
longer every one, but those who aim at preferment. If thou believest
that the election is with God, be not displeased. (Mark x. 14, 21; xiv.
4.) For it is with Him thou art displeased, and with Him thou art
exasperated: it is He who has made the choice; thou doest the very
thing that Cain did; because, forsooth, his brother's, sacrifice was
preferred, he was indignant, when he ought to have felt compunction.
However, that is not what I mean here; but this, that God knows how to
dispense things for the best. In many cases, thou art in point of
disposition more estimable than the other but not the fit person.
Besides, on the other hand, thy life is irreproachable, and thy habits
those of a well-nurtured man, but in the Church this is not all that is
wanted. Moreover, one man is adapted for one thing, another for
another. Do you not observe, how much discourse the holy Scripture has
made on this matter? But let me say why it is that the thing has become
a subject of competition: it is because we come to the Episcopate not
as unto a work of governing and superintending the brethren, but as to
a post of dignity and repose. Did you but know that a Bishop is bound
to belong to all, to bear the burden of all; that others, if they are
angry, are pardoned, but he never; that others, if they sin, have
excuses made for them, he has none; you would not be eager for the
dignity, would not run after it. So it is, the Bishop is exposed to the
tongues of all, to the criticism of all, whether they be wise or fools.
He is harassed with cares every day, nay, every night. He has many to
hate him, many to envy him. Talk not to me of those who curry favor
with all, of those who desire to sleep, of those who advance to this
office as for repose. We have nothing to do with these; we speak of
those who watch for your souls, who consider the safety and welfare of
those under them before their own. Tell me now: suppose a man has ten
children, always living with him, and constantly under his control; yet
is he solicitous about them; and a bishop, who has such numbers, not
living under the same roof with him, but owing obedience to his
authority--what does he not need to be! But he is honored, you will
say. With what sort of honor, indeed! Why, the paupers and beggars
abuse him openly in the market-place. And why does he not stop their
mouths then? Yes, very proper work, this, for a bishop, is it not?(3)
Then again, if he do not give to all, the idle and the industrious
alike, lo! a thousand complaints on all sides. None is afraid to accuse
him, and speak evil of him. In the case of civil governors, fear steps
in; with bishops, nothing of the kind. As for the fear of God, it does
not influence people, as regards them, in the least degree. Why speak
of the anxiety connected with the word and doctrine? the painful work
in Ordinations? Either, perhaps, I am a poor wretched incompetent
creature, or else, the case is as I say. The soul of a Bishop is for
all the world like a vessel in a storm: lashed from every side, by
friends, by foes, by one's own people, by strangers. Does not the
Emperor rule the whole world, the Bishop a single city? Yet a Bishop's
anxieties are as much beyond those of the emperor, as the waters of a
river simply moved, by the wind are surpassed in agitation by the
swelling and raging sea. And why? because in the one case there are
many to lend a hand, for all goes on by law and by rule; but in the
other there is none of this, nor is there authority to command; but if
one be greatly moved, then he is harsh; if the contrary, then he is
cold! And in him these opposites must meet, that he may neither be
despised, nor be hated. Besides, the very demands of business preoccupy
him: how many is he obliged to offend, whether he will or not! How many
to be severe with! I speak not otherwise than it is, but as
23
I find it in my own actual experience. I do not think there are many
among Bishops that will be saved, but many more that perish: and the
reason is, that it is an affair that requires a great mind. Many are
the exigencies which throw a man out of his natural temper; and he had
need have a thousand eyes on all sides. Do you not see what a number of
qualifications the Bishop must have? to be apt to teach, patient,
holding fast the faithful word in doctrine (see 1 Tim. iii. 2--9. Tit.
i. 7--9). What trouble and pains does this require! And then, others do
wrong, and he bears all the blame. To pass over every thing else: if
one soul depart un-baptized, does not this subvert all his own prospect
of salvation? The loss of one soul carries with it a penalty which no
language can represent. For if the salvation of that soul was of such
value, that the Son of God became man, and suffered so much, think how
sore a punishment must the losing of it bring! And if in this present
life he who is cause of an- other's destruction is worthy of
death, much more in the next world. Do not tell me, that the presbyter
is in fault, or the deacon. The guilt of all these comes perforce upon
the head of those who ordained them. Let me mention another instance.
It chances, that a bishop has inherited from his predecessor a set of
persons of indifferent character.(1) What measures is it proper to take
in respect of bygone transgressions (for here are two precipices) so as
not to let the offender go unpunished, and not to cause scandal to the
rest? Must one's first step be to cut him off? There is no actual
present ground for that. But is it right to let him go unmarked? Yes,
say you; for the fault rests with the bishop Who ordained him. Well
then? must one refuse to ordain him again, and to raise him to a higher
degree of the ministry? That would be to publish it to all men, that he
is a person of indifferent character, and so again one would cause
scandal in a different way. But is one to promote him to a higher
degree? That is much worse.
If then there were only the responsibility of the
office itself for people to run after in the episcopate, none would be
so quick to accept it. But as things go, we run after this, just as we
do after the dignities of the world. That we may have glory with men,
we lose ourselves with God. What profit in such honor? How self-evident
its nothingness is! When you covet the episcopal rank,(2) put in the
other scale, the account to be rendered after this life. Weigh against
it, the happiness of a life free from toil, take into account the
different measure of the punishment. I mean, that even if you have
sinned, but in your own person merely, you will have no such great
punishment, nothing like it: but if you have sinned as bishop, you are
lost. Remember what Moses endured, what wisdom he displayed, what good
deeds he exhibited: but, for committing one sin only,(3) he was
bitterly punished; and with good reason; for this fault was
attended with injury to the rest. Not m regard that the sin was public,
but because it was the sin of a spiritual Ruler
(<greek>ierews</greek>) cf. S.); for in truth we do not pay
the same penalty for public and for hidden faults. (Aug in Ps. xcix.
6.) The sin may be the same, but not the
(<greek>zhmia</greek>) harm of it; nay, not the sin itself;
for it is not the same thing to sin in secret and unseen, and to
sin openly. But the bishop cannot sin unobserved. Well for him if he
escape reproach, though he sin not; much less can he think to escape
notice, if he do sin. Let him be angry, let him laugh, or let him but
dream of a moment's relaxation, many are they that scoff, many that are
offended, many that lay down the law, many that bring to mind he former
bishops, and abuse the, present one; not that they wish to sound the
praise of those; no, it is only to carp at him that they bring up the
mention of fellow-bishops, of presbyters. Sweet, says the proverb, is
war to the inexperienced; but(4) it may rather
24
be said now, that even after one has come out of it, people in general
have seen nothing of it: for in their eyes it is not war, but like
those shepherds in Ezekiel, we slay and devour. (Ezek. xxxiv. 2.) Which
of us has it in his power to show that he has taken as much care for
the flocks of Christ, as Jacob did for Laban's? (Gen. xxxi. 40.) Which
of us can tell of the frost of the night? For talk not to me of vigils,
and all that parade.(1) The contrary plainly is the fact. Prefects, and
governors (<greek>unarkoi</greek>
<greek>kai</greek> <greek>tonarkai</greek>) Of
provinces, do not enjoy such honour as he that governs the Church. If
he enter the palace, who but he is first? If he go to see ladies, or
visit the houses of the great, none is preferred to him. The whole
state of things is ruined and corrupt. I do not speak thus as wishing
to put us bishops to shame, but to repress your hankering after the
office. For with what conscience,(2) (even should you succeed in
becoming a bishop, having made interest for it either in person or by
another), with what eyes will you look the man in the face who worked
with you to that end? What will you have to plead for your excuse? For
he that unwillingly, by compulsion and not with his own consent, was
raised to the office, may have something to say for himself, though for
the most part even such an one has no pardon to expect,(3) and yet
truly he so far has something to plead in excuse. Think how it fared
with Simon Magus. What signifies it that you give not money, if, in
place of money, you pay court, you lay many plans, you set engines to
work? "Thy money perish with thee!" (Acts viii. 20.) Thus was it said
to him, and thus will it be said to these: your canvassing perish with
you, because you have thought to purchase the gift of God by human
intrigue! But there is none such here? And God forbid there should be!
For it is not that I wish any thing of what I have been saying to be
applicable to you: but just now the connexion has led us on to these
topics. In like manner when we talk against covetousness, we are not
preaching at you, no, nor against any one man personally. God grant it
may be the case, that these remedies were prepared by us without
necessity. The wish of the physician is, that after all his pains, his
drugs may be thrown away because not wanted: and this is just what we
desire, that our words may not have been needed, and so have been
spoken to the wind, so as to be but words. I am ready to submit to
anything, rather than be reduced to the necessity of using this
language. BUt if you like, we are ready to leave off; only let our
silence be without bad effects. No one, I imagine, though he were ever
so vainglorious, would wish to make a display of severity, when there
is nothing to call for it. I will leave the teaching to you: for that
is the best teaching, which teaches by actions.(4) For indeed the best
physicians, although the sickness of their patients brings them in
fees, would rather their friends were well. And so we too wish all to
be well. (2 Cor. xiii. 7.) It is not that we desire to be approved, and
you reproved. I would gladly manifest, if it were possible, with
my very eyes, the love which I bear to you: for then no one would
be able to reproach me, though my language were ever so rough. "For
speech of friends, yea, were it insult, can be borne;"(5) more
"faithful are the wounds of a friend, rather than the ready kisses of
an enemy. (Prov. xxvii. 6.) There nothing I love more than you, no, not
even light itself. I would gladly have my eyes put out ten thousand
times over, if it were possible by this means to convert your souls; so
much is your salvation dearer to me than light itself. For what profit
to me in the rays of the sun, when despondency on your account makes it
all thick darkness before my eyes? Light is good when it shines in
cheerfulness, to a sorrowful heart it seems even to be a trouble. How
true this is, may you never learn by experience! However, if it happen
to any of you to fall into sin, just stand by my bedside, when I am
laid down to rest and should be asleep; see(6) whether I am not like a
palsied man, like one beside himself, and, in the language of the
prophet, "the light of mine eyes, it also is gone from me. (Ps.
xxxviii. 10.) For where is our hope, if you do not make progress? where
our despondency, if you do excellently? I seem to have wings,
when I hear any thing good of you. "Fulfil ye my joy." (Phil. ii. 2.)
This one thing is the burden of my prayers, that I long for your
advancement. But that in which I strive with all is this, that I love
you, that I am wrapped up in you, that you are my all, father, mother,
brethren, children. Think not then that any
25
thing that has been said was said in a hostile l spirit, nay, it is for
your amendment. It is written "A brother assisted by his brother is as
a strong city." (Prov. xviii. 19.) Then do not take it in disdain: for
neither do I undervalue what you have to say. I should wish even to be
set right by you. For all (Edd. 'all we') [ye are brethren, and One is
our Master: yet even among brothers it is for one to direct, while the
others obey. Then disdain it not, but let us do all to the glory of
God, for to Him belongs glory for ever and ever. Amen.
HOMILY IV.
ACTS II. 1, 2.
"And when the day of Pentecost was fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven."
DOST thou perceive the type? What is this Pentecost?
The time when the sickle was to be put to the harvest, and the
ingathering was made. See now the reality, when the time was come to
put in the sickle of the word: for here, as the sickle, keen-edged,
came the Spirit down. For hear the words of Christ: "Lift up your
eyes," He said, "and look on the fields, for they are white already to
harvest." (John iv. 35.) And again, "The harvest truly is great, but
the laborers are few." (Matt. ix. 38.) But as the first-fruits of this
harvest, He himself took [our nature], and bore it up on high. Himself
first put in the sickle. Therefore(1) also He calls the Word the Seed.
"When," it says, "the day of Pentecost was fully come" (Luke viii. 5,
11): that is, when at the Pentecost, while about it, in short.(2) For
it was essential that the present events likewise should take place
during the feast, that those who had witnessed the crucifixion of
Christ, might also behold these. "And suddenly there came a sound from
heaven." (v. 2.) Why did this not come to pass without sensible tokens?
For this reason. If even when the fact was such, men said, "They are
full of new wine," what would they not have said, had it been
otherwise? And it is not merely, "there came a sound," but, "from
heaven." And the suddenness also startled them, and(3) brought all
together to the spot. "As of a rushing mighty wind:" this betokens the
exceeding vehemence of the Spirit. "And it filled all the house:"
insomuch that those present both believed, and (Edd.
<greek>toutous</greek>) in this manner were shown to be
worthy. Nor is this all; but what is more awful still, "And there
appeared unto them," it says, "cloven tongues like as of fire." (v. 3.)
Observe how it is always, "like as;" and rightly: that you may have no
gross sensible notions of the Spirit. Also, "as it were of a blast:"
therefore it was not a wind. "Like as of fire." For when the Spirit was
to be made known to John, then it came upon the head of Christ as in
the form of a dove: but now, when a whole multitude was to be
converted, it is "like as of fire. And it sat upon each of them." This
means, that it remained and rested upon them." For the sitting is
significant of settledness and continuance.
Was it upon the twelve that it came? Not so; but
upon the hundred and twenty. For Peter would not have quoted to no
purpose the testimony of the prophet, saying, "And it shall come to
pass in the last days, saith the Lord God, I will pour out of My spirit
upon all flesh: and your sons and your daughters shall prophesy, and
your young men shall see visions, and your old men shall dream dreams."
(Joel if. 28.) "And they were all filled with the Holy Ghost." (v. 4.)
For, that the effect may not be to frighten only, therefore is it both
"with the Holy Ghost, and with fire. And began to speak with other
tongues, as the Spirit gave them utterance."' (Matt. iii. 11.) They
receive no other sign, but this first; for it was new to them, and
there was no need of any other sign. "And it sat upon each of them,"
says the writer. Observe now, how there is no longer any occasion for
that person to grieve, who was not elected as was Matthias, "And they
were all filled," he says; not merely received the grace of the Spirit,
but
26
"were filled. And began to speak with other tongues, as the Spirit gave
them utterance." It would not have been said, All, the Apostles also
being there present, unless the rest also were partakers. For were it
not so having above made mention of the Apostles distinctively and by
name, he would not now have put them all in one with the rest. For if,
where it was only to be mentioned that they were present, he makes
mention of the Apostles apart, much more would he have done so in the
case here supposed.(1) Observe, how when one is continuing in prayer,
when one is in charity, then it is that the Spirit draws near. It put
them in mind also of another vision: for as fire did He appear also in
the bush. "As the Spirit gave them utterance,
<greek>apofqeggesqai</greek>" (Exod. ii. 2.) For the things
spoken by them were <greek>apofqegmata</greek> profound
utterances. "And," it says, "there were dwelling at Jerusalem Jews,
devout men." (v. 5.) The fact of their dwelling there was a sign of
piety: that being of so many nations they should have left country, and
home, and relations, and be abiding there. For, it says, "There were
dwelling at Jerusalem Jews, devout men, out of every nation under
heaven. Now when this was noised abroad, the multitude came together,
and were confounded. (v. 6.) Since the event had taken place in a
house, of course they came together from without. The multitude was
confounded: was all in commotion. They marvelled; "Because that every
man heard them speak in his own language. And they were amazed," it
says, "and marvelled, saying one to another, Behold, are not all these
which speak Galileans?" (v. 7-13.) They immediately turned their eyes
towards the Apostles. "And how" (it follows) "hear we every man in our
own tongue, wherein we were born? Parthians, and Medes, and Elamites,
and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in
Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of
Libya about Cyrene:" mark how they run from east to west:(2) "and
strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear
them speak in our tongues the wonderful works of God. And, they were
all amazed, and were in doubt, saying one to another, What meaneth
this? Others mocking said, These men are full of new wine." O the
excessive folly! O the excessive malignity! Why it was not even the
season for that; for it was Pentecost. For this was what made it worse:
that when those were confessing--men that were Jews, that were Romans,
that were proselytes, yea perhaps that had crucified Him--yet these,
after so great signs, say, "They are full of new wine!"
But let us look over what has been said from the
beginning. (Recapitulation.) "And when the day of Pentecost," etc. "It
filled," he says, "the house." That wind
<greek>pnoh</greek> was a very pool of water. This
betokened the copiousness, as the fire did the vehemence. This nowhere
happened in the case of the Prophets: for to uninebriated souls such
accesses are not attended with much disturbance; but "when they have
well drunken," then indeed it is as here, but with the Prophets it is
otherwise.(3) (Ez. iii. 3.) The roll of a book(4) is given him, and
Ezekiel ate what he was about to utter. "And it became in his mouth,"
is is said, "as honey for sweetness." (And(5) again the hand of God
touches the tongue of another Prophet; but here it is the Holy Ghost
Himself: (Jer. i. 9) so equal is He in honor with the Father and the
Son.) And again, on the other hand, Ezekiel calls it "Lamentations, and
mourning, and woe." (Ez. ii. 10.) To them it might well be in the form
of a book; for they still needed similitudes. Those had to deal with
only one nation, and with their own people; but these with the whole
world, and with men whom they never knew. Also Elisha
27
receives the grace through the medium of a mantle (2 Kings xiii.);
another by oil, as David (2 Sam. xvi. 13); and Moses by fire, as we
read of him at the bush. (Exod. iii. 2.) But in the present case it is
not so; for the fire itself sat upon them. (But wherefore did the fire
not appear so as to fill the house? Because they would have been
terrified.) But the story shows, that it is the same here as there.(1)
For you are not to stop at this, that "there appeared unto them cloven
tongues" but note that they were "of fire." Such a fire as this is able
to kindle infinite fuel. Also, it is well said, Cloven, for they were
from one root; that you may learn, that it was an operation sent from
the Comforter.[*]
But observe how those men also were first shown to
be worthy, and then received the Spirit as worthy. Thus, for instance,
David:(2) what he did among the sheepfolds, the same he did after his
victory and trophy; that it might be shown how simple and absolute was
his faith. Again, see Moses despising royalty, and forsaking all, and
after forty years taking the lead of the people (Exod. ii. 11); and
Samuel occupied there in the temple (1 Sam. iii. 3); Elisha leaving all
(1 Kings xix. 21); Ezekiel again, made manifest by what happened
thereafter. s In this manner, you see, did these also leave all that
they had. They learnt also what human infirmity is, by what they
suffered; they learnt that it was not in vain they had done these good
works. (1 Sam. ix. and xi. 6.) Even Saul, having first obtained witness
that he was good, thereafter received the Spirit. But in the same
manner as here did none of them receive. Thus Moses was the greatest of
the Prophets, yet he, when others were to receive the Spirit, himself
suffered diminution.(4) But here it is not so; but just as fire kindles
as many flames as it will, so here the largeness of the Spirit was
shown, in that each one received a fountain of the Spirit; as indeed He
Himself had foretold, that those who believe in Him, should have "a
well of water springing up into everlasting life." (John iv. 14.) And
good reason that it should be so. For they did not go forth to argue
with Pharaoh, but to wrestle with the devil. But the wonder is this,
that when sent they made no objections; they said not, they were "weak
in voice, and of a slow tongue." (Exod. iv. 10.) For Moses had taught
them better. They said not, they were too young. (Jer. i. 6.) Jeremiah
had made them wise. And yet they had heard of many fearful things, and
much greater than were theirs of old time; but they feared to
object.--And because they were angels of light, and ministers of things
above ["Suddenly there came from heaven," etc.] To them of old, no one
"from heaven" appears, while they as yet follow after a vocation on
earth; but now that Man has gone up on high,. the Spirit also descends
mightily from on high. "As it were a rushing mighty wind;" making it
manifest by this, that nothing shall be able to withstand them, but
they shall blow away all adversaries like a heap of dust. "And it
filled all the house." The house also was a symbol of the world. "And
it sat upon each of them," [etc.] and "the multitude came together, and
were confounded." Observe their piety; they pronounce no hasty
judgment, but are perplexed: whereas those reckless ones pronounce at
once, saying, "These men are full of new wine." Now it was in order
that they might have it in their power,(5) in compliance with the Law,
to appear thrice in the year in the Temple, that they dwelt there,
these "devout men from all nations." Observe here, the writer has no
intention of flattering them. For he does not say that they pronounced
any opinion: but what? "Now when this was noised abroad, the multitude
came together, and were confounded." And well they might be; for they
supposed the matter was now coming to an issue against them, on account
of the outrage committed against Christ.
28
Conscience also agitated their souls, the very blood being yet upon
their hands, and every thing alarmed them. "Behold, are not all these
which speak Galileans?" For indeed this was confessed. ["And how hear
we"] so much did the sound alarm them. [" Every man in our own tongue,"
etc.] for it found the greater part of the world assembled there.
["Parthians and Medes," etc.] This nerved the Apostles: for, what it
was to speak in the Parthian tongue, they knew not but now learnt from
what those said. Here is mention made of nations that were hostile to
them, Cretans, Arabians, Egyptians, Persians: and that they would
conquer them all was here made manifest. But as to their being in those
countries, they were there in captivity, many of them: or else, the
doctrines of the Law had become disseminated [among] the Gentiles in
those countries.(1) So then the testimony comes from all quarters: from
citizens, from foreigners, from proselytes. "We do hear them speak in
our tongues the wonderful works of God." For it was not only that they
spoke (in their tongues), but the things they spoke were wonderful.[*]
Well then might they be in doubt: for never had the like occurred.
Observe the ingenuousness of these men. They were amazed and were in
doubt, saying, "What meaneth this?" But "others mocking said, 'These
men are full of new wine'" (John viii. 48), and therefore mocked. O the
effrontery! And what wonder is it? Since even of the Lord Himself, when
casting out devils, they said that He had a devil! For so it is;
wherever impudent assurance exists, it has but one object in view, to
speak at all hazards, it cares not what; not that the man should say
something real and relevant to the matter of discourse, but that he
should speak no matter what. [" They are full of new wine."] Quite a
thing of course (is no, it?),(2) a that men in the midst of such
dangers, and dreading the worst, and in such despondency, have the
courage to utter such things! And observe: since this was unlikely;
because they Would not have been drinking much [at that early hour],
they ascribe the whole matter to the quality (of the wine), and say,
"They are full" of it. "But Peter, standing up with the eleven, lifted
up his voice, and said unto them." In a former place(8) you saw his
provident forethought, here you see his manly courage. For if they were
astonished and amazed, was it not as wonderful that he should be able
in the midst of such a multitude to find language, he, an unlettered
and ignorant man? If a man is troubled when he speaks among friends,
much more might he be troubled among enemies and bloodthirsty men. That
they are not drunken, he shows immediately by his very voice, that they
are not beside themselves, as the soothsayers: and this too, that they
were not constrained by some compulsory force. What is meant by, "with
the eleven?" They expressed themselves through one common voice, and he
was the mouth of all. The eleven stood by as witnesses to what he said.
"He lifted up his voice," it is said. That is, he spoke with great
confidence, that they might perceive the grace of the Spirit. He who
had not endured the questioning of a poor girl, now in the midst of the
people, all breathing murder, discourses with such confidence, that
this very thing becomes an unquestionable proof of the Resurrection: in
the midst of men who could deride and make a joke of such things as
these! What effrontery, think you, must go to that! what impiety, what
shameless-
29
ness!(1) For wherever the Holy Spirit is present, He makes' men of gold
out of men of clay. Look, I pray you, at Peter now examine well that
timid one, and devoid of understanding; as Christ said, "Are ye also
yet without understanding?" (Matt. xv. 16) the man, who after that
marvellous confession was called "Satan." (Ib. xvi. 23.) Consider also
the unanimity of the Apostles. They themselves ceded to him the office
of speaking; for it was not necessary that all should speak. "And he
lifted up his voice," and spoke out to them with great boldness. Such a
thing it is to be a spiritual man I Only let us also bring ourselves
into a state meet for the grace from above, and all becomes easy. For
as a man of fire falling into the midst of straw would take no harm,
but do it to others: not he could take any harm, but they, in assailing
him, destroy themselves. For the case here was just as if one carrying
hay should attack one bearing fire: even so did the Apostles encounter
these their adversaries with great boldness.
For what did it harm them, though they were so great
a multitude? Did they not spend all their rage? did they not turn the
distress upon themselves? Of all mankind were ever any so possessed
with both rage and terror, as those became possessed? Were they not in
an agony, and were dismayed, and trembled? For hear what they say, "Do
ye wish to bring this man's blood upon us?" (Acts v. 28.) Did they(2)
(the Apostles) not fight against poverty and hunger: against ignominy
and infamy (for they were accounted deceivers): did they not fight.(3)
against ridicule and wrath and mockery?--for in their case the
contraries met: some laughed at them, others punished them;--were they
not made a mark for the wrathful passions, and for the merriment,(4) of
whole cities? exposed to factions and conspiracies: to fire, and sword,
and wild beasts? Did not war beset them from every quarter, in ten
thousand forms? And were they any more affected in their minds by all
these things, than they would have been at seeing them in a dream or in
a picture?(5) With bare body they took the field against all the armed,
though against them all men had arbitrary power [against them, were]:
terrors of rulers, force of arms, in cities and strong walls:(6)
without experience, without skill of the tongue, and in the condition
of quite ordinary men, matched against juggling conjurors, against
impostors, against the whole throng of sophists, of rhetoricians, of
philosophers grown mouldy in the Academy and the walks of the
Peripatetics, against all these they fought the battle out. And the man
whose occupation bad been about lakes, so mastered them, as if it cost
him not so much ado as even a contest with dumb fishes: for just as if
the opponents he had to outwit were indeed more mute than fishes, so
easily did he get the better of them! And Plato, that talked a deal of
nonsense in his day, is silent now, while this man utters his voice
everywhere; not among his own countrymen alone, but also among
Parthians, and Medes, and Elamites, and in India, and in every part of
the earth, and to the extremities of the world. Where now is Greece,
with her big pretentions? Where the name of Athens? Where the ravings
of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth
rustic, has overcome them all. Are you not ashamed--confess it--at the
very name of the country of him who has defeated you? But if you hear
his own name too, and learn that he was called Cephas, much more will
you hide your faces. This, this has undone you quite; because you
esteem this a reproach, and account glibness of tongue a praise, and
want of glibness a disgrace. You have not followed the road you ought
to have chosen, but leaving the royal road, so easy, so smooth, you
have trodden one rough, and steep, and laborious. And therefore you
have not attained unto the kingdom of heaven.
Why then, it is asked, did not Christ exercise His
influence upon Plato, and upon Pythagoras? Because the mind of Peter was
30
much more philosophical(1) than their minds. They were in truth
children shifted about on all sides by vain glory'; but this man was a
philosopher, one apt to receive grace. If you laugh at these words, it
is no wonder; for those aforetime laughed, and said, the men were full
of new wine. But afterwards, when they suffered those bitter
Calamities, exceeding all others in misery; when they saw their city
falling in ruins, and the fire blazing, and the walls hurled to the
ground, and those manifold frantic horrors, which no one can find words
to express, they did not laugh then. And you will laugh then, if you
have the mind to laugh, when the time of hell is close at hand, when
the fire is kindled for your souls. But why do I speak of the future?
Shall I show you. what Peter is, and what Plato, the philosopher? Let
us for the present examine their respective habits, let us see what
were the pursuits of each. The one wasted his time about a set of idle
and useless dogmas, and philosophical, as he says,(2) that we may learn
that the soul of our philosopher becomes a fly.[*] Most truly said, a
fly! not indeed changed into one, Gut a fly must have entered upon
possession of the soul which dwelt in Plato; for what but a fly is
worthy of such ideas! The man was full of irony, and of jealous
feelings against every one else, as if he made it his ambition to
introduce nothing useful, either out of his own head or other people's.
Thus he adopted the metempsychosis from another, and from himself
produced the Republic, in which he enacted those laws full of gross
turpitude. Let the women, he says, be in common, and let the virgins go
naked, and let them wrestle before the eyes of their lovers, and let
there also be common fathers, and let the children begotten be common.
But with us, not nature makes common fathers, but the philosophy of
Peter does this; as for that other, it made away with all paternity.(8)
For Plato's system only tended to make the real father next to unknown,
while the false one was introduced. It plunged the soul into a kind of
intoxication and filthy wallowing. Let all, he says, have intercourse
with the women without fear. The reason why I do not examine the maxims
of poets, is, that I may not be charged with ripping up fables. And yet
I am speaking of fables much more ridiculous than even those. Where
have the poets devised aught so portentous as this? But (not to enter
into the discussion of his other maxims), what say you to these--when
he equips the females with arms, and helmets, and greaves, and says
that the human race has no occasion to differ from the canine! Since
dogs, he says, the female and the male, do just the same things in
common, so let the women do the same works as the men, and let all be
turned upside down. For the devil has always endeavored by their
means(4) to show that our race is not more honorable than that of
brutes; and, in fact, some have gone to such a pitch of
(<greek>kenodoxias</greek> absurdity, as to affirm that the
irrational creatures are endued with reason. And see in how many
various ways he has run riot in the minds of those men! For whereas
their leading men affirmed that our soul passes into flies, and dogs,
and brute creatures; those who came after them, being ashamed of this,
fell into another kind of turpitude, and invested the brute creatures
with all rational science, and made out that the creatures--which were
called into existence on our account--are in all respects more
honorable than we! They even attribute to them foreknowledge and piety.
The crow, they say, knows God, and the raven likewise, and they possess
gifts of prophecy, and foretell the future; there is justice among
them, and polity, and laws. Perhaps you do not credit the things I am
telling you. And well may you not, nurtured as you have been with sound
doctrine; since also, if a man were fed with this fare, he would never
believe that there exists a human being who finds pleasure in eating
dung. The dog(5) also among them
31
is jealous, according to Plato. But when we tell them that these things
are fables, and are full of absurdity, 'You do not enter
(<greek>enohsate</greek>) into the higher meaning,' say
they. No, we do not enter into this your surpassing nonsense, and may
we never do so: for it requires (of course!(1)) an excessively
profound mind, to inform me, what all this impiety and confusion would
be at. Are you talking, senseless men, in the language of crows, as the
children are wont (in play)? For you are in very deed children, even as
they. But Peter never thought of saying any of these things: he uttered
a voice, like a great light shining out in the dark, a voice which
scattered the mist and darkness of the whole world. Again, his
deportment, how gentle it was, how considerate
(<greek>epieikes</greek>); how far above all vainglory; how
he looked towards heaven without all self-elation, and this, even when
raising up the dead! But if it had come to be in the power of any one
of those senseless people (in mere fantasy of course) to do anything
like it, would he not straightway have looked for an altar and a temple
to be reared to him, and have wanted to be equal with the gods? since
in fact when no such sign is forthcoming, they are forever indulging
such fantastic conceits. And what, pray you, is that Minerva of theirs,
and Apollo, and Juno? They are different kinds of demons among them.
And there is a king of theirs, who thinks fit to die for the mere
purpose of being accounted equal with the gods. But not so the men
here: no, just the contrary. Hear how they speak on the occasion of the
lame man's cure. "Ye men of Israel, why look ye so earnestly on us, as
though by our own power or holiness we had made him to walk? (ch. iii.
12.) We also are men of like passions with you. (Ibid. xiv. 14.) But
with those, great is the self-elation, great the bragging; all for the
sake of men's honors, nothing for the pure love of truth and virtue.
(<greek>filosofias</greek>
<greek>eneken</greek>) For where an action is done for
glory, all is worthless. For though a man possess all, yet if he have
not the mastery over this (lust), he forfeits all claim to true
philosophy, he is in bondage to the more tyrannical and shameful
passion. Contempt of glory; this it is that is sufficient to teach all
that is good, and to banish from the soul every pernicious passion. I
exhort you therefore to use the most strenuous endeavors to pluck out
this passion by the very roots; by no other means can you have good
esteem with God, and draw down upon you the benevolent regard of that
Eye which never sleepeth. Wherefore, let us use all earnestness to
obtain the enjoyment of that heavenly influence, and thus both escape
the trial of present evils, and attain unto the future blessings,
through the grace and lovingkindness of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost be glory, power, honor, now and
ever, and to all ages. Amen.
HOMILY V.
ACTS II. 14.
"Ye men of Judea, and all ye that dwell at Jerusalem, be this known
unto you, and hearken to my words."
["Ye men of Judea, and all ye that dwell at
Jerusalem,"] whom the writer above described as strangers. Here he
directs his discourse to those others, the mockers,(2) and while he
seems to reason with those, he sets these right. For indeed it was
divinely ordered that "some mocked," that he might have a
starting-point for his defence, and by means of that defence, might
teach. ["And all ye that dwell in Jerusalem."] It seems they accounted
it a high encomium to dwell in Jerusalem too.(3) "Be this," says he,
"known unto you, and hearken unto my words." In the first instance he
made them more disposed
32
to attend to him. "For not as ye(1) suppose," says he, "are these
drunken." Do you observe the mildness of his defence? (v. 15.) Although
having the greater part of the people on his side, he reasons with
those others gently; first he removes the evil surmise, and then he
establishes his apology. On this account, therefore, he does not say,
"as ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make
it appear that they had not said this in earnest, and for the present
taxing them with ignorance rather than with malice. "For these are not
drunken, as ye suppose, seeing it is but the third hour of the day."
And why this? Is it not possible at the third hour to be drunken? But
he did not insist upon this to the letter; for there was nothing of the
kind about them; the others said it only in mockery.(*) Hence we learn
that on unessential points one must not spend many words. And besides,
the sequel is enough to bear him out on this point: so now the
discourse is for all in common. "But this is that which was spoken by
the prophet Joel, And it shall come to pass in the last days, saith the
Lord God. (v. 16. 17. Joel ii. 28.) Nowhere as yet the name of Christ,
nor His promises but the promise is that of the Father. Observe the
wisdom: observe the considerate forbearance:
(<greek>sugkatabasin</greek>.) He did not pass on to speak
at once of the things relating to Christ; that He had promised this
after His Crucifixion; truly that would have been to upset all. And
yet, you will say, here was sufficient to prove His divinity. True, it
was, if believed (and the very point was that it should be believed);
but if not believed, it would have caused them to be stoned. "And I
will pour out of My Spirit upon all flesh." He offers even to them
excellent hopes, if they would have them. And so far, he does not leave
it to be regarded as the exclusive advantage of himself and his
company; which would have made them be looked upon with an evil eye;
thus cutting off all envious feeling. "And your sons shall prophesy."
And yet, he says, not yours this achievement, this distinction; the
gift has passed over to your children. Himself and his company he calls
their sons, and those [whom he is addressing] he calls his and their
fathers. "And your young men shall see visions, and your old men
shall dream dreams; and on My servants and on My handmaidens I will
pour out in those days of My Spirit; and they shall prophesy." So far
he shows that he and his have found favor, in that they had received
(<greek>kataxiwqentas</greek>) [the Spirit]; not so they
whom he is addressing; for that they had crucified [the Lord]. So
Christ also, willing to mitigate their wrath, said, "By whom do your
sons cast out devils?" (Matt. xii. 27.) He did not say, My disciples;
for indeed it seemed a flattering mode of expression. And so Peter also
did not say, 'They are not drunk, but speak(2) by the Spirit:' but he
takes refuge with the prophet, and under shelter of him, so speaks. As
for the accusation [of drunkenness], he cleared himself of that by his
own assertion; but for the grace, he fetches the prophet as witness. "I
will pour out of My Spirit upon all flesh." ["And your sons," etc.] To
some the grace was imparted through dreams, to others it was openly
poured forth. For indeed by dreams the prophets saw, and received
revelations.
Then he goes on with the prophecy, which has in it
also something terrible. "And I will show wonders in heaven above, and
signs" ["in the earth beneath"]. (v. 19.) In these words he speaks both
of the judgment to come, and of the taking of Jerusalem. "Blood and
fire, and vapor of smoke." Observe how he describes the capture. "The
sun shall be turned into darkness, and the moon into blood." (v. 20.)
This results from the (<greek>siaqesews</greek>) internal
affection of the sufferers. It is said, indeed, that many such
phenomena actually did occur in the sky, as Josephus attests. At the
same time the Apostle strikes fear into them, by reminding them of the
darkness which had lately occurred, and leading them to expect things
to come. "Before that great and notable day of the Lord come." For be
not confident, he means to say, because at present you sin with
impunity. For these things are the prelude of a certain great and
dreadful day. Do you see how he made their souls to quake and melt
within them, and turned their laughter into pleading for acquittal?(3)
For if these things are the prelude of that day, it follows that the
extreme of danger is impending. But what next? He again lets them take
33
breath, adding, "And it shall come to pass, that whosoever shall call
upon the name of the Lord, shall be saved." (Rom. x. 13.) This is said
concerning Christ, as Paul affirms, but Peter does not venture as yet
to reveal this.
Well, let us look over again what has been said. It
is well managed, that as against men laughing and mocking, he starts up
and begins with, "Be this known unto you all and hearken unto my
words." But he begins by saying, "Ye men of Judea." By the expression
'I<greek>oudaioi</greek>, I take him to mean those that
lived in Judea.--And, if you please, let us compare those expressions
in the Gospel, that you may learn what a sudden change has taken place
in Peter. "A damsel," it is written, "came out unto him, saying, Thou
also wast with Jesus of Nazareth." And, says he, "I know not the Man."
And being again questioned, "he began to curse and to swear." (Matt.
xxvi. 69-72.) But see here his boldness, and his great freedom of
speech.--He did not praise those who had said, "We do hear them speak
in our tongues the wonderful works of God;" but by his severity towards
those others, he made these more earnest, and at the same time his
address is clear from all appearance of adulation. And it is well to
remark, on all occasions, however the Apostles may condescend to the
level of their hearers (<greek>sugkatabasis</greek>), their
language is clear from all appearance both of adulation and of
insolence: which is a difficult point to manage.
Now that these things should have occurred at "the
third hour," was not without cause. For(1) the brightness of this fire
is shown at the very time when people are not engaged in their works,
nor at dinner; when it is bright day, when all are in the market-place.
Do you observe also the freedom which fills his speech? "And hearken to
my words." And he added nothing, but, "This," says he, "is that
which was spoken by the prophet Joel; And it shall come to pass in the
last days." He shows, in fact, that the consummation is nigh at hand,
and the words, "In the last days," have a kind of emphasis. ["I will
pour out," etc.] And then, that he may not seem to limit the privilege
to the sons only, he subjoins, "And your old men shall dream dreams."
Mark the sequence. First sons; just as David said, "Instead of thy
fathers, were begotten thy sons." (Ps. xlv. 17.) And again Malachi;
"They shall turn the hearts of the fathers to the children. And on my
handmaidens, and on my servants." (Mal. iv. 6.) This also is a token of
excellence, for we have become His servants, by being freed from sin.
And great is the gift, since the grace passes over to the other sex
also, not as of old, it was limited to just one or two individuals, as
Deborah and Huldah.(2) He did not say that it was the Holy Ghost,
neither did he expound the words of the prophet; but he merely brings
in the prophecy to fight its own battle. As yet also he has said
nothing about Judas; and yet it was known to all what a doom and
punishment he had undergone; for nothing was more forcible than to
argue with them from prophecy: this was more forcible even than facts.
For when Christ performed miracles, they often contradicted Him. But
when Christ brought forward the prophet, saying, "The Lord said unto my
Lord, Sit Thou on my right hand," they were silent, and "no man," we
read, "was able to answer Him a word." (Ps. xc. 1.) And on all
occasions He Himself also appealed to the Scriptures; for instance, "If
he called them gods to whom the word of God came." (John x. 35.) And in
many places one may find this. On this account here also Peter says, "I
will pour out of my spirit upon all flesh;" that is, upon the Gentiles
also. But he does not yet reveal this, nor give interpretations;
indeed,(3) it was better not to do so (as also this obscure saying, "I
will show wonders in heaven above," put them the more in fear because
it was obscure.) And it would have been more an offence, had it been
interpreted from the very first. Then besides, even as plain, he passes
over it, wishing to make them regard it as such. But after all, he does
interpret to them anon, when he discourses to them upon the
resurrection, and after he has paved the way by his discourse. (infra
v. 39.) For(4) since the good things were not sufficient to allure
them, [it is added, "And I will show wonders,
34
etc."]. Yet(1) this has never been fulfilled. For none escaped then [in
that former judgment], but now the faithful did escape, in Vespasian's
time. And this it is that the Lord speaks of, "Except those days had
been shortened, not all flesh should be saved."--["Blood, and fire, and
vapor of smoke."] (Matt. xxiv. 22.) The worst to come first;(2) namely,
the inhabitants to be taken, and then the city to be razed and burnt.
Then he dwelt upon the metaphor, bringing before the eyes of the
hearers the overthrow and the taking. "The sun shall be turned into
darkness, and the moon into blood." What means, the moon turned into
blood? It denotes the excess of the slaughter. The language is
fraught with helpless dismay. (supra p. 32.) "And it shall come to
pass, every one who shall call upon the name of the Lord shall be
saved. Every one," he says: though he be priest (but he does not vet
reveal the meaning), though bond, though free. For(3) there is no male
nor female in Christ Jesus, no bond, no free. (Gal. iii. 28.) Well may
it be so, for all these are but shadow. For if in king's palaces there
is no high-born nor low-born, but each appears according to his deeds;
and in art, each is shown by his works; much more in that school of
wisdom (<greek>qilosoqia</greek>). "Every one who shall
invoke." Invoke: not any how, for it is written, "Not every
one that saith unto Me, Lord, Lord:" but with
(<greek>diaqesews</greek>) inward earnest affection, with a
life more than commonly good, with the confidence which is meet. Thus
far, however, he makes the discourse light, by introducing that which
relates to faith, and that terrible which relates to the punishment.(4)
For in the invocation is the salvation.
What, I pray you, is this you say? Do you talk of
salvation for them after the Cross? Bear with me a little. Great is the
mercy of God. And this very fact does, no less than the resurrection,
prove him to be God, yea, no less than His miracles--the fact that He
calls these to Him. For surpassing goodness is, above all things,
peculiarly God's own. Therefore also He says, "None is good save one,
that is, God." (Luke xviii. 19.) Only let us not take this goodness for
an occasion of negligence. For He also punishes as God. In fact, the
very punishments here spoken of, He brought them to pass, even He who
said, "Every one who shall call on the name of the Lord, shall be
saved." I speak of the fate of Jerusalem;(*) that intolerable
punishment: of which I will tell you some few of the particulars,
useful to us in our contest, both with the Marcionites and many other
heretics. For, since they distinguish between Christ a good God, and
that evil God [of the Old Testament], let us see who it was that
effected these things. The evil God, taking vengeance for Christ? or
not so? How then alien to Him? But was it the good God? Nay, but it is
demonstrated that both the Father and the Son did these things. The
Father in many places; for instance, when He says in the parable of the
vineyard,(5) ["He will miserably destroy those wicked husbandmen"
(Matt. xxi. 41); again in the parable of the marriage feast, the King
is said] to send His armies (ib. xxii. 7): and the Son, when He says,
"But those Mine enemies, which would not that I should reign over them,
bring hither, and slay them before Me." (Luke xix. 27.) * * * .(6) And
they sent, saying, We will not have Thee to reign over us. Would you
like then to hear the things which actually came to pass? Moreover,
Christ Himself also speaks of the future tribulations, than which never
any thing more dreadful came to pass; never any thing more
ruthless, my beloved, than the deeds then done!(7) And He Himself
declared it. For what could you wish to see more grievous than these? *
* *--probed them with their dag-
35
gers!(1) * * * But shall I relate to you the shocking case of the
woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4. Did not the
actual events cast all misery into the shade? But shall I tell you of
famines and pestilences? One might speak of horrors without number:
nature was unknown; law unknown; they outdid wild beasts in ferocity.
True, these miseries came by the fate of wars; but because God, because
Christ so willed it to be. These facts will apply both against the
Marcionites and against those who do not believe that there is a hell:
for they are sufficient to silence their impudence. Are not these
calamities more severe than the Babylonian?(2) Are not these sufferings
more grievous than the famines of that time? Yes, for ["never was the
like from the beginning of the world"] "no, nor ever shall be such."
(Matt. xxiv. 21.) And this was Christ's own declaration. In what sense
then, think ye, is it said that Christ remitted them their sin?(3)
Perhaps it seems a commonplace question: but do ye solve it.--It
is not possible to show anywhere, even in fiction, any thing like what
the reality was here. And had it been a Christian that wrote this
history, the matter might be regarded with suspicion: but if he was a
Jew, and a Jewish zealot, and after the Gospel, how can the meaning of
the facts be otherwise than palpable to all men? For you will see the
man, how, everywhere, he always extols the concerns of the
Jews.--There is therefore a hell, O man! and God is good.--Aye, did you
shudder at hearing these horrors? But these, which take place
here, are nothing in comparison with what shall be in that world. Once
more I am compelled to seem harsh, disagreeable, stern. But what
can I do? I am set to this: just as a severe schoolmaster is set to be
hated by his scholars: so are we. For would it not be strange indeed,
that, while those who have a certain post assigned them by kings do
that which is appointed them, however disagreeable the task may be, we,
for fear of your censure, should leave our appointed task undone?
Another has a different work. Of you, many have it for their work, to
show mercy, to act humanely, to be pleasant and agreeable to the
persons to whom you are benefactors. But to those to whom we do good,
we seem stern and severe, troublesome and disagreeable. For we do good,
not by the pleasure we give, but by the pain we inflict. So it is also
with the physician: though he indeed is not excessively disagreeable,
for the benefit afforded by his art is had immediately; ours hereafter.
So again the magistrate is odious to the disorderly and seditious; so
the legislator is vexatious to them for whom he makes laws. But not so
he that invites to enjoyment, not so he that prepares public
festivities and entertainments, and puts all the people in garlands:
no, these are men that win acceptance, feasting, as they do, whole
cities with all sorts of spectacles; contributing largely, bearing all
the cost. And therefore those whom they have treated, requite them for
these enjoyments with words of welcome and benediction, with hanging
(<greek>parapetasmata</greek>) of tapestries, and a blaze
of lamps, and with wreaths, and boughs, and brilliant garments.
Whereas, at the sight of the physician, the sick become sad and
downcast: at sight of the magistrate, the rioters become subdued: no
running riot then, no gambolling, except when he also goes over into
their ranks.(4) Let us see, then, which render the best service to
their cities; those who provide these festivities, and banquetings, and
expensive entertainments, and manifold rejoicings; or those who
restrain all those doings, bearing before them stocks, scourges,
executioners, dreaded soldiers, and a voice fraught with much terror:
and issuing orders,
36
and making men hang down their heads, and with the rod dispersing the
idlers in the market-place. Let us see, I say; these are the
disagreeable, those the beloved: let us see where the gain rests.
(<greek>lhlei</greek>.) What comes then of your
pleasure-givers? A kind of frigid enjoyment, lasting till the evening,
and to-morrow vanished; mirth ungoverned, words unseemly and dissolute.
And what of these? Awe, sobriety, subdued thoughts; reasonableness of
mind, an end of idleness; a curb on the passions within; a wall of
defence, next to God,(1) against assailants from without. It is by
means of these we have each our property but by those ruinous
festivities we dissipate it. Robbers indeed have not invaded it, but
vainglory together with pleasure acts the part of robber. Each sees the
robber carrying off everything before his eyes, and is delighted at it!
A new fashion of robbery, this, to induce people to be glad when one is
plundering them! On the other part, there is nothing of the kind: but
God, as the common Father, has secured us as by a wall against all
[depredators], both seen and unseen.(2) For, "Take heed," saith He,
"that ye do not your alms before men." (Matt. vi. 1.) The soul learns
from the one, [excess;(3) from the other] to flee injustice. For
injustice consists not merely in grasping at more wealth than belongs
to us, but in giving to the belly more than its needful sustenance, in
carrying mirth beyond its proper bounds, and causing it to run into
frantic excesses. From the one, it learns sobriety; from the other,
unchastity. For it is unchastity, not merely to have carnal intercourse
with women, but even to look upon a woman with unchaste eyes. From the
one, it learns modesty; from the other, conceited self-importance. For,
"All things," says the Apostle, "are lawful for me, but not all things
expedient." (1 Cor. vi. 12.) From the one, decent behavior; from the
other unseemliness. For, as to the doings in the theatres, I pass
these. But to let you see that it is not even a pleasure either, but a
grief, show me, but a single day after the festival, both those who
spent their money in giving it, and those who were feasted with
spectacles: and you shall see them all looking dejected enough, but
most of all him, your (<greek>ekeinon</greek>) famous man
that has spent his money for it. And this is but fair: for, the day
before, he delighted the common man, and the common man indeed was in
high good humor and enjoyment, and rejoiced indeed in the splendid
garment, but then not having the use of it, and seeing himself stripped
of it, he was grieved and annoyed; and wanted to be the great man,
seeing even his own enjoyment to be small compared with his.(4)
Therefore, the day after, they change places, and now he, the great
man, gets the larger share in the dejection.
Now if in worldly matters, amusements are attended
with such dissatisfaction, while disagreeable things are so beneficial,
much more does this hold in things spiritual. Why is it that no one
quarrels with the laws, but on the contrary all account that matter a
common benefit? For indeed not strangers from some other quarter, nor
enemies of those for whom the laws are made, came and made these
orders, but the citizens themselves, their patrons, their benefactors:
and this very thing, the making of laws, is a token of beneficence and
good-will. And yet the laws are full of punishment and restraint, and
there is no such thing as law without penalty and coercion. Then is it
not unreasonable, that while the expositors of those laws are called
deliverers, benefactors, and patrons, we are considered troublesome and
vexatious if we speak of the laws of God? When we discourse about hell,
then we bring forward those laws: just as in the affairs of the world,
people urge the laws of murder, highway robbery, and the like, so do we
the penal laws: laws, which not man enacted, but the Only-Begotten Son
of God Himself. Let him that hath no mercy, He says, be punished (Matt.
37
xviii. 23); for such is the import of the parable. Let him that
remembereth injuries, pay the last penalty. Let him that is angry
without cause, be cast into the fire. Let him that reviles, receive his
due in hell. If you think these laws which you hear strange, be not
amazed. For if Christ was not intended to make new laws, why did He
come? Those other laws are manifest to us; we know that the murderer
and adulterer ought to be punished. If then we were meant only to be
told the same things over again, where was the need of a heavenly
Teacher? Therefore He does not say, Let the adulterer be punished, but,
whoso looketh on with unchaste eyes. And where, and when, the man will
receive punishment, He there tells us. And not in fine public
monuments, nor yet somewhere out of sight,(1) did He deposit His laws;
not pillars of brass did He raise up, and engrave letters thereon, but
twelve souls raised He up for us, the souls of the Apostles, and in
their minds has He by the Spirit inscribed this writing. This cite we
to you. If this was authorized to Jews, that none might take refuge in
the plea of ignorance, much more is it to us. But should any say, "I do
not hear, therefore have no guilt," on this very score he is most
liable to punishment. For, were there no teacher, it would be possible
to take refuge in this plea; but if there be, it is no longer possible.
Thus see how, speaking of Jews, the Lord deprives them of all excuse;
"If I had not come and spoken unto them, they had not had sin:" (John
xv. 22): and Paul again, "But I say, have they not heard? Nay, but into
all the earth went forth their sound." (Rom. x. 18.) For then there is
excuse, when there is none to tell the man; but when the watchman sits
there, having this as the business of his life, there is excuse no
longer. Nay, rather, it was the will of Christ, not that we should look
only upon these written pillars, but that we should ourselves be such.
But since we have made ourselves unworthy of the writing, at least let
us look to those. For just as the pillars threaten others, but are not
themselves obnoxious to punishment, nor yet the laws, even so the
blessed Apostles. And observe; not in one place only stands this
pillar, but its writing is carried round about in all the world.
Whether you go among the Indians, you shall hear this: whether into
Spain, or to the very ends of the earth, there is none without the
hearing, except it be of his own neglect. Then be not offended, but
give heed to the things spoken, that ye may be able to lay hold upon
the works of virtue, and attain unto the eternal blessings in Christ
Jesus our Lord, with Whom to the Father and Holy Ghost together be
glory, power, honor, now and ever, world without end. Amen.
HOMILY VI.
ACTS II. 22.
"Ye men of Israel, hear these my words."
["YE men of Israel"]: it is not for flattery that he
uses this term; but, as he has borne hard upon them, he relaxes a
little, and puts them in mind of their great ancestor(2) [Israel]. Here
again he begins with an introduction, that they may not become excited,
now that he is going to make express mention to them of Jesus: for in
what preceded, there was no reason why they should be excited, while
the Prophet was the subject of discourse: but the name of Jesus would
have given offence at the very outset.--And he does not say, "Do as I
bid you," but, Hear; as being not at all exacting. And observe how he
forbears to speak of the high matters, and begins with the very low:
"Jesus," he says: and then straightway mentions the place He belonged
to, being one which was held in mean estimation: "Jesus of Nazareth":
and does not say anything great about Him, nor even such as one would
say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man
proved (to be) from God among you." Observe; what great matter was
this, to say that He was sent from God?(8) For this was the point
38
which on all occasions both He and John and the Apostles were studious
to show. Thus hear John saying: "The same said unto me On whom thou
shalt see the Spirit descending, and abiding on him, this is He." (John
i. 33.) But Christ Himself does this to an extreme; Of Myself I am not
come, He sent Me. (ib. vii. 28.) And everywhere in the Scriptures this
seems the point most studiously insisted upon. Therefore also this holy
leader of the blessed company, the lover of Christ, the good shepherd,
the man put in trust with the keys of heaven, the man who received the
Spiritual Wisdom, when he has first subdued the Jews by fear; and has
shown what great things have been vouchsafed to the disciples, and what
a right they have to be believed, then first proceeds to speak
concerning Him. Only think what boldness it was to say it, in the midst
of the murderers--that He is risen! And yet he does not all at once
say, He is risen; but what?--" He came," says he, "from God: this is
manifest by the signs which"--he does not yet say, Jesus Himself
wrought: but what?--"which God wrought by Him in the midst of you." He
calls themselves as witnesses. "A man proved (to be sent) from God
among you, by miracles and wonders and signs, which God wrought by him
in the midst of you, as also ye yourselves know." Then, having fallen
upon the mention of that their sacrilegious outrage, observe how he
endeavors to quit them of the crime: "Him," he says, "being by the
determinate counsel and foreknowledge of God delivered up": (v. 23)
[adding however,] "ye have taken, and by wicked hands have crucified
and slain:" for though it was predetermined, still they were
murderers.(1) ["By the determinate counsel and foreknowledge of God:"]
all but using the same words as Joseph did; just as he said to his
brethren; "Be not angry one with another by the way: God sent me
hither." (Gen. xlv. 5, 24.) It is God's doing. "What of us, then?" (it
might be said,) "it was even well done on our part." That they may not
say this, therefore it is that he adds, "By wicked hands ye have
crucified and slain."(*) Here then he hints at Judas; while at the same
time he shows them that it was not from any strength of theirs, and
would not have been, if He had not Himself permitted it: it was God
that delivered Him up. He has transferred the evil entire upon the head
of Judas, now already parted from them; for he it was that delivered
Him over to them by the kiss. Or, "By wicked hands," refers to the
soldiers: for neither is it simply, "Ye have slain," but, By wicked men
ye have done this.(2) And observe how everywhere they make it of great
importance that the Passion should first be confessed. WHOM GOD RAISED
UP (v. 24), says he. This was the great thing; and observe how he sets
it in the middle of his discourse: for the former matters had been
confessed; both the miracles and the signs and the slaying--"Whom God,"
says he, "raised up, having loosed the pains of death, because it was
not possible that He should be kept in its power." It is something
great and sublime that he has hinted at here. For the expression, "It
was not possible," even itself is that of one assigning something.(3) It
39
shows that death itself in holding Him had pangs as in travail, and was
sore bestead:(*) whereas, by pains, or, travail-pangs, of death, the
Old Testament means danger and disaster: and that He so rose as never
more to die. For the assertion, "Seeing that it was not possible that
He should be holden of it," means this, that His rising was not common
to the rest. Then, however, before their thoughts can enter at all into
his meaning, he brings David upon them, an authority which sets aside
all human reasoning. "For David saith (with reference) to Him." (v.
25.) And observe how, once more, the testimony is lowly. For therefore
he begins the citation further up, with the matters of lowlier import
therefore(1) was death not in the number of grievous things [because],
says he, "I foresaw the Lord always before my face, that He is on my
right hand that I should not be moved:" (v. 25-27) and," that Thou wilt
not leave my soul in hell." Then, having finished the citation from the
Prophet, he adds; "Men and brethren." (v. 29.) When he is about to say
anything great, he uses this opening address, to rouse and to
conciliate them. "Let me be allowed," he says, "to speak freely to you
of the patriarch David." Remarkable lowliness, in a case where he was
giving no hurt, nor was there any reason why the hearers should be
angry. For he did not say, This is not said concerning David, but
concerning the Christ. But in another point of view: by his reverential
expression towards the blessed David, he awed them; speaking of an
acknowledged fact as if it were a bold thing to say, and therefore
begging them to pardon him for saying it. And thereupon his expression
is not simply "concerning David," but "concerning the patriarch David,
that he is both dead and buried:" he does not also say, "and is not
risen again," but in another way (though this too would have been no
great thing to say), "And his sepulchre is with us unto this day," he
has said what comes to the same thing. Then--and even so he does not
come to the mention of Christ, but what next?--he goes on with his
encomium upon David, "Being therefore a prophet, and knowing that with
an oath God had sworn unto him." (v. 30.) But this he says, that were
it but on account of the honor shown to David, and the descent from
him, they may accept what is said concerning Christ's resurrection, as
seeing that it would be an injury to the prophecy, and a derogating
from (<greek>ths</greek> <greek>eis</greek>
<greek>autous</greek> <greek>timht</greek>)
their honor, if this were not the fact. "And knowing," he says, "that
with an oath God had sworn unto him"--he does not say simply
"promised"--"of the fruit of his loins after the flesh to raise up
Christ, to seat Him upon his throne." Observe how he has again only
hinted at what is sublime. For now that he has soothed them with his
expression, he confidently adds this: The prophet [saith it] "of His
resurrection, that neither was His soul left in hell, nor did His flesh
see corruption." (v. 31.) This again is wonderful: it shows that His
resurrection was not like that of other men. For though death laid hold
on Him, yet it did not its own work then.--And, as regards the sin, he
has spoken of that, covertly and darkly; of the punishment, he forbore
to add anything; but that they had slain Him, this he has spoken out;
for the rest he now comes to the sign given by God. And when it is once
proved, that He, the slain, was just, was dear to God, then, though
thou be silent of the punishment, be sure that he which did the sin
will condemn himself more than ever thou canst condemn him: So then,
that he refers all to the Father, is in order that they may receive
what is said: and that assertion, "Not possible," he fetches in from
the prophecy. Well then, let us again look over what has been said.
"Jesus of Nazareth, a man proved (to be sent) from
God unto you." (Recapitulation of v. 22-31): one, of whom, by reason of
His works, there can be no doubt; but who, on the contrary, is
demonstrated. Thus also Nicodemus said, "No man can do these miracles
which Thou doest--By miracles, and
40
wonders, and signs which God wrought by Him in the midst of you" (John
iii. 2): not secretly. Setting out from facts notorious to those whom
he was addressing, he then comes to things hidden. Thereupon [in
saying, "By the determinate counsel and foreknowledge of God,"] (v. 23)
he shows that it was not because they had the power to do it, and that
there was a wisdom and a Divine arrangement in the event, seeing it was
from God He rapidly passes over the unpleasant part, [adding, "Whom God
raised up," etc.] (v. 24). For it is always a point of great importance
with them to show that He was once dead. Though ye should deny it, says
he, (<greek>ekeinoi</greek>) those (present) will bear
witness to the fact. ["Having loosed the pangs of death."] He that
gives Death trouble, may much more give trouble to them that crucified
Him: however, nothing of the kind is here said, as that He had power to
slay you. Meanwhile,(1) let us also learn thus to hold. For one that is
in pain like a woman in travail, does not hold the thing held, and is
not active but passive; and makes haste to cast it off. And it is well
said: "For David saith in reference to him" (v. 25); that you may not
refer that saying to the Prophet.--["Therefore being a Prophet, and
knowing," etc.] (v. 30, 31.) Do you observe how he now interprets the
prophecy, and does not(2) give it bare of comment? How did He "seat Him
upon" David's "throne?" For the kingdom after the Spirit is in heaven.
Observe how, along with the resurrection, he has also declared the
kingdom in the fact of His rising again. He shows that the Prophet was
under constraint: for the prophecy was concerning Him. Why does he say,
not, Concerning His kingdom (it was a great matter), but "Concerning
His resurrection?" And how did He seat Him upon his (David's) throne?
Why, He reigns as King over Jews also, yea, what is much more, over
them that crucified Him. "For His flesh saw no corruption." This seems
to be less than resurrection, but it is the same thing.
"This Jesus"--observe how he does not call Him
otherwise--"hath God raised up; whereof all we are witnesses. Being
therefore by the right hand of God exalted" (v. 33, 34): again he takes
refuge with the Father, and yet it had been enough to say what
precedes: but he knows what a great point this is. Here he has hinted
at the Ascension also, and that Christ is in heaven: but neither does
he say this openly. "And having received," says he, "the promise of the
Holy Ghost." Observe how, in the beginning of his discourse, he does
not say that Jesus Himself had sent It, but the Father: now, however,
that he has mentioned His signs and the things done to Him by the Jews,
and has spoken of His resurrection, he boldly introduces what he has to
say about these matters, again adducing themselves as witnesses by both
senses: ["He hath shed forth this, which ye do see and hear."] And of
the resurrection he has made continual mention, but of their outrageous
deed he has spoken once for all. "And having received the promise of
the Holy Ghost," This again is great. "The promise," he says; because
[promised] before His Passion. Observe how he now makes it all His ["He
hath poured forth this"], covertly making a great point. For if it was
He that poured it forth, it is of Him that the Prophet has spoken
above, "In the last days I. will pour forth of My Spirit on My
Servants, and on Mine handmaids, and I will do wonders in the heaven
above. (supra, v. 17.) Observe what he secretly puts into it! But then,
because it was a great thing, he again veils it with the expression of
"His having received of the Father." He has spoken of the good things
fulfilled, of the signs; has said, that He is king, the point that
touched them; has said, that it is He that gives the Spirit. (Arist.
Rhet. 1, 3.) (For, however much a person may say, if it does not issue
in something advantageous, he speaks to no purpose.) Just as John: "The
same," says he, "shall baptize you with the Holy Ghost." (Matt. iii.
11.) And it shows that the Cross not only did not make Him less, but
rendered Him even more illustrious, seeing that of old God promised it
to Him, but now has given it. Or fit may be], "the promise" which He
promised to us. He so foreknew it about to be, and has given it to us
greater after the resurrection. And, "hath poured it out," he says;
not(3) requiring worthiness: and not
41
simply gave, but with abundance. Whence(1) does this appear? Henceforth
after the mention of His giving the Spirit, he confidently speaks also
of His ascension into heaven; and not only so, but again adducing the
witness, and reminding them of that Person concerning Whom Christ once
spake. (Matt. xxii. 43) "For not David," says he "ascended into the
heavens. (v. 34.) Here he no longer speaks in lowly phrase,(2) having
the confidence which results from the things said nor does he say, "Be
it permitted me to speak," or the like: "But he saith himself; The Lord
said unto my Lord, Sit Thou on My right hand, until I make Thine
enemies Thy footstool." Now if He be David's Lord, much more shall they
not disdain Him. "Sit thou on My right hand;" he has set the whole
matter here; "until I make Thine enemies Thy footstool:" here also he
has brought upon them a great terror, just as in the beginning he
showed what He does to His friends, what to his enemies. And again, as
to the act of subjugation, not to provoke unbelief, he ascribes it to
the Father. Since then these are great things that he has uttered, he
again brings his discourse down to lowly matters. "Let therefore," he
says, "the whole house of Israel know assuredly: i.e. question ye not,
nor doubt ye: then also in the tone of command it follows; "that God
hath made Him both Lord--" this he says from David-- "and Christ," (v.
36), this from the Psalm:(3) For when it would have been rightly
concluded, "Let therefore the whole house of Israel know assuredly
that" He sitteth on the right hand of God, this, which would have been
great, he forbears, and brings in a different matter which is much more
humble, and the expression "Hath made;" i.e. hath ordained: so that
there is nothing about (<greek>ousiwsis</greek>)
communication of substance here, but the expression relates to this
which has been mentioned. "Even this Jesus, Whom ye crucified." He does
well to end with this, thereby agitating their minds. For when he has
shown how great it is, he has then exposed their daring deed, so as to
show it to be greater, and to possess them with terror. For men are not
so much attracted by benefits as they are chastened by fear.(*)
But the admirable and great ones, and beloved of
God, need none of these motives: men, such as was Paul: not of the
kingdom, not of hell, made he account. For this is indeed to love
Christ, this to be no hireling, nor to reckon it a matter of
trafficking and trading, but to be indeed virtuous, and to do all for
the love of God. (Rom. ix. 3.) Then what tears does it not deserve,
when, owing so large a measure, we do not even like traders seek the
kingdom of heaven! He promises us so great things, and not even so is
He worthy to be heard? What can come up to this enmity!(4) And yet,
they are mad after money-making, though it be with enemies, though it
be with slaves, though it be with persons most hostile to them, that
they come in contact, though it be with persons utterly evil, if only
they expect that they shall be enabled by their means to make money,
they will do everything, will flatter, and be obsequious, and make
themselves slaves, and will esteem them more to be revered than all
men, to get some advantage out of them: for the hope of money does not
allow them to give a thought to any such considerations as these. But
the Kingdom is not so powerful as money is; nay, rather, not in the
smallest proportion as powerful. For(5) it is no ordinary Being that
promises: but this is greater than even the Kingdom itself that we
receive it 'from such a Giver! But now the case is the same as if a
king, wishing, after ten thousand other benefits, to make us his heirs
and coheirs with his son [should be despised]: while some captain of a
band of robbers, who has done ten thousand wrongs to us and to our
parents, and is himself fraught with ten thousand wickednesses, and has
utterly marred our honor and our welfare, should, on presenting a
single penny,
42
receive our worship. God promises a Kingdom, and is despised: the Devil
helps us to hell, and he is honored! Here God, there Devil. But let us
see the difference of the tasks enjoined. For if there were none of
these considerations in the case: if it were not, here God, there
Devil; not, here one helping to a kingdom, there to a hell: the nature
itself of the tasks enjoined were sufficient to induce us to comply
with the former For what does each enjoin? The one,(1) the things which
make glorious; the other the things which put to shame: one, the things
which involve in ten thousand calamities and disgraces; the other, the
things which have with them abundant refreshment. For look: the one
saith, "Learn ye of Me, for I am meek and lowly of heart, and ye shall
find rest unto your souls." (Matt. xi. 29): the other saith, Be thou
savage, and ungentle, and passionate, and wrathful, and more a wild
beast than a man. Let us see which is more useful, which, I pray you,
more profitable. "Speak not of this," say you.(2) * * * But consider
that he is the devil: above all indeed, if that be shown: there is need
also to undergo toils, and, on the other hand, the prize of victory
will be greater. For not he that enjoins easy tasks is the kind
(<greek>khsemwn</greek>)benefactor, but he that enjoins
what is for our good. Since fathers also enjoin disagreeable tasks; but
for this(8) they are fathers: and so again do masters to slaves: but
kidnappers and destroyers (<greek>lumepnes</greek>) on the
other hand, do just the reverse. And(4) yet that the commands of Christ
are attended with a pleasure, is manifest from that saying. For to what
sort do you take the passionate man to belong, and to what the
forbearing and meek? Does not the soul of the
(<greek>ekeinou</greek>) one(5) seem to be in a kind of
solitary retreat, enjoying exceeding quiet; while that of
(<greek>toutou</greek>) the other is like a market-place
and tumult and the midst of cities, where great is the clamor of those
:going out, the noise of camels, mules, asses: of men shouting loud to
those that meet them, that they may not be trodden under foot: and
again, of silver-beaters, of braziers, of men thrusting and pushing
this way and that and some overborne, some overbearing? But the soul of
(<greek>toutou</greek>) the former is like some
mountain-top, with its delicate air, its pure sunshine, its limpid
gushing fountains, its multitude of charming flowers, while the vernal
meads and gardens put on their plumage of shrubs and flowers, and
glance with rifling waters: and if any sound is heard there, it is
sweet, and calculated to affect the ear with a sense of much delight.
For either the warbling birds perch on the outermost spray of the
branching trees, and cicadas, nightingales and swallows, blended in one
harmony, perform a kind of concerted music; or the zephyr gently
stirring the leaves, draws whistling tones from pines and firs,
resembling oft the notes of the swan: and roses, violets, and other
flowers, gently swayed, and (<greek>kuanizonta</greek>)
dark-dimpling, show like a sea just rippled over with gentle
undulations. Nay, many are the images one might find. Thus, when one
looks at the roses, one shall fancy that he beholds in them the
rainbow; in the violets a waving sea; in the lilies, the sky. But(6)
not by the spectacle alone, and the beholding, does such an one then
cause delight: but also in the very body of him that looks to the
meadow, rather it refreshes him, and causes him to breathe freely, so
that he thinks himself more in heaven than on
43
earth. There is withal a sound of a different kind, when water from the
mountain-steep, borne by its own force through ravines gently plashes
over its pebbly bed with lulling noise, and so relaxes our frame with
the pleasurable sensations, as quickly to draw over our eyes the soft
languor of slumber. You have heard the description with pleasure:
perhaps also it has made you enamored of solitude. But sweeter far than
this solitude is the soul * * of the long-suffering. For it was not for
the sake of describing a meadow, nor for the sake of making a display
of language, that we have broached this similitude: but the object was,
that, seeing how great is the delight of the long suffering, and how,
by converse with a long suffering man, one would be far more both
delighted and benefited, than by frequenting such spots, ye may follow
after such men. For when not even a breath of violence proceeds from
such a soul, but mild and engaging words, then indeed does that gentle
softness of the zephyr find its counterpart: entreaties also, devoid of
all arrogance, but forming the resemblance to those winged
warblers,--how is not this far better? For not the body is fanned by
the soft breeze of speech; no, it refreshes our souls(1) heated and
glowing. A physician, by ever so great attention, could not so speedily
rid a man of the fever, as a patient man would cool, by the breath of
his own words, a person who was passionate and burning with wrath. And
why do I speak of a physician? Not even iron, made red-hot and dipped
into water, so quickly parts with its heat, as does the passionate man
when he comes in contact with the soul of the long-suffering. But as,
if it chance that singing birds find their way into the market, they go
for nothing there, just so is it with our precepts when they light upon
souls addicted to wrathful passions. Assuredly, sweeter is gentleness
than bitterness and frowardness. --Well, but the one was God's bidding,
the other the devil's. Do you see that it was not for nothing that I
said, even if there were no devil or God in the case, the things
enjoined would be enough in themselves to
(<greek>aposthsai</greek>) revolt us? For the one is both
agreeable to himself, and serviceable to others, the other displeasing
to himself, and hurtful to others. Nothing is more unpleasant than a
man in a passion, nothing more noisome, more odious, more shocking, as
also nothing more pleasing than one who knows not what it is to be in a
passion. Better dwell with a wild beast than with a passionate man. For
the beast, when once tamed, abides by its law; but the man, no matter
how often you have tamed him, again turns wild, unless(2) however he
should of himself settle down into some such habit (of gentleness). For
as a bright sunny day and winter with all its gloom, so are the soul of
the angry and that of the gentle. However, let us at present look not
to the mischievous consequences resulting to others, but to those which
affect the persons themselves: though indeed it is also no slight
mischief (to one's self) to cause ill to another, for the present,
however, let that be the consideration. What executioner with his lash
can so lacerate the ribs, what red-hot lancets
(<greek>obeliskoi</greek>) ever so pierced the body, what
madness can so dispossess a man of his natural reason, as anger and
rage do,? I know many instances of persons engendering diseases by
giving loose to anger: and the worst of fevers are precisely these. But
if they so injure the body, think of the soul. For do not argue that
you do not see the mischief, but rather consider, if that which is the
recipient of the malignant passion is so hurt, what must be the hurt
sustained by that which engenders it! Many have lost their eyes, many
have fallen into most grievous disease. Yet he that bears bravely,
shall endure all things easily. But, however, both such are the
troublesome tasks the devil enjoins, and the wages he assigns us for
these is hell. He is both devil and foe to our salvation, and we rather
do his bidding than Christ's, Saviour as He is, and Benefactor and
Defender, and speaking as He does such words, which are both sweeter,
and more reverend, and more profitable and beneficial, and are both to
ourselves and to those who live in our company the greatest of
blessings. Nothing worse than anger, my beloved, nothing worse than
unseasonable wrath. It will not have any long delay; it is a quick,
sharp passion. Many a time has a mere word been blurted out in anger,
which needs for its curing a whole lifetime, and a deed been done which
was the ruin of the man for life. For the worst of it is this, that in
a little moment, and by one act, and by a single word, full oft has it
cast us out from the possession of eternal good, and brought
44
to nought a world of pains. Wherefore I beseech you to do all you can
to curb this savage beast. Thus far, however, I have spoken concerning
meekness and wrath; if one should take in hand to treat of other
opposites, as covetousness and the mad passion for glory, contrasted
with contempt of wealth and of glory; intemperance with sobriety; envy
with benevolence; and to marshal them each against its opposite, then
one would know how great the difference. Behold how from the very
things enjoined it is plainly shown, that the one master is God, the
other the devil! Why then, let us do God's bidding, and not cast
ourselves into bottomless pits; but while there is time, let us wash
off all that defiles the soul, that we may attain unto the eternal
blessings, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and Holy Ghost together be glory, power, honor, now
and ever, and world without end. Amen.
HOMILY VII.
ACTS II. 37.
"Now when they heard these words (E. V. 'this,') they were pricked in
their heart, and said unto Peter and to the rest of the Apostles, Men
and brethren, what shall we do?"
Do you see what a great thing gentleness is? More
than any vehemence, it pricks our hearts, inflicts a keener wound. For
as in the case of bodies which have become callous the man that strikes
upon them does not affect the sense so powerfully, but if he first
mollify them and make them tender, then he pierces them effectually; so
in this instance also, it is necessary first to mollify. But that which
softens, is not wrath, not vehement accusation, not personal abuse; it
is gentleness. The former indeed rather aggravate the callousness, this
last alone removes it. If then you are desirous to reprove any
delinquent, approach him with all possible mildness. For see here; he
gently reminds them of the outrages they have committed, adding no
comment; he declares the gift of God, he goes on to speak of the grace
which bore testimony to the event, and so draws out his discourse to a
still greater length. So they stood in awe of the gentleness of Peter,
in that he, speaking to men who had crucified his Master, and breathed
murder against himself and his companions, discoursed to them in the
character of an affectionate father and teacher. Not merely were they
persuaded; they even condemned themselves, they came to a sense of
their past behavior. For he gave no room for their anger to be roused,
and darken their judgment, but by means of humility he dispersed, as it
were, the mist and darkness of their indignation, and then pointed out
to them the daring outrage they had committed. For so it is; when we
say of ourselves that we are injured, the opposite party endeavor to
prove that they have not done the injury; but when we say, we have not
been injured, but have rather done the wrong, the others take the
contrary line. If, therefore, you wish to place your enemy
(<greek>eis</greek> <greek>agpna</greek>) in
the wrong, beware of accusing him; nay
(<greek>agpnisai</greek>), plead for him, he will be sure
to find himself guilty. There is a natural spirit of opposition in man.
Such was the conduct of Peter. He did not accuse them harshly; on the
contrary, he almost endeavored to plead for them, as far as was
possible. And this was the very reason that he penetrated into their
souls. You will ask, where is the proof that they were pricked? In
their own words; for what say they? "Men and brethren, what shall we
do?" Whom they had called deceivers, they call "brethren:" not that
hereby they put themselves on an equality with them, but rather by way
of attracting their brotherly affection and kindness: and besides,(1)
because the Apostles had deigned to call them by this title. And, say
they, "What shall we do?" They did not straightway say, Well then, we
repent; but they surrendered themselves to the disciples. Just as a
person on the point of shipwreck, upon seeing the pilot, or in sickness
the physician, would put all into his hands, and do his bidding in
everything; so have these also confessed that they are in extreme
peril, and destitute of all hope of salvation. They did not say, How
shall we be saved? but, "What shall we do?" Here again Peter, though
the question is put to all, is the man to answer. "Repent," says he,
"and be bap-
45
tized every one of you, in the name of Jesus Christ." (v. 38.) He does
not yet say, Believe, but, "Be baptized every one of you." For(1) this
they received in baptism. Then he speaks of the gain; "For the
remission of sins, and ye shall receive the gift of the Holy Ghost." If
you are to receive a gift, if baptism conveys remission, why delay? He
next gives a persuasive turn to his address, adding, "For the promise
is unto you" (v. 39): for he had spoken of a promise above. "And to
your children," he says: the gift is greater, when these are to be
heirs of the blessings. "And to all," he continues, "that are afar
off:" if to those that are afar off, much more to you that are near:
"even as many as the Lord our God shall call." Observe the time he
takes for saying, "To those that are afar off." It is when he finds
them conciliated and self-accusing. For when the soul pronounces
sentence against itself, no longer can it feel envy. "And with many
other words did he testify, and exhort, saying." (v. 40.) Observe how,
throughout, the writer studies brevity, and how free he is from
ambition and display. "He testified and exhorted, saying." This is the
perfection of teaching, comprising something of fear and something of
love. "Save yourselves from this untoward generation." He says nothing
of the future, all is about the present, by which indeed men are
chiefly swayed; he shows that the Gospel releases from present(2) evils
as well. "Then they that gladly received his word were baptized; and
the same day there were added unto them about three thousand souls."
(v. 41.) Think you not this cheered the Apostles more than the miracle?
"And they continued steadfastly and with one accord in the Apostles'
doctrine and fellowship."(*) (v. 42.) Here are two virtues,
perseverance and concord. "In the Apostles' doctrine," he says: for
they again taught them; "and fellowship, and in breaking of bread, and
in prayer." All in common, all with perseverance. "And fear came upon
every soul" (v. 43): of those that believed. For they did not despise
the Apostles, like common men, nor did they fix their regard on that
which was visible merely. Verily, their thoughts were kindled into a
glow.(8) And as Peter had before spoken much, and declared the
promises, and the things to come, well might they be beside themselves
with fear. The wonders also bore witness to the words: "Many wonders
and signs were done by the Apostles." As was the case with Christ;
first there were signs, then teaching, then wonders; so was it now.
"And all that believed were together, and had all things common." (v.
44.) Consider what an advance was here immediately! For the fellowship
was not only in prayers, nor in doctrine alone, but also in
(<greek>politeia</greek>) social relations. "And sold their
possessions and goods, and parted them to all men, as every man had
need." See what fear was wrought in them! "And they parted them," he
says, showing the (<greek>to</greek>
<greek>oionomikon</greek>) wise management: "As every man
had heed." Not recklessly, like some philosophers among the Greeks, of
whom some gave up their land, others cast into the sea great quantities
of money; but this was no contempt of riches, but only folly and
madness. For universally the devil has made it his endeavor to
disparage the creatures of God, as if it were impossible to make good
use of riches. "And continuing daily with one accord in the temple" (v.
46), they enjoyed the benefit of teaching. Consider how these Jews did
nothing else great or small, than assiduously attend at the temple.
For, as having become more earnest, they had increased devotion also to
the place. For the Apostles did not for the present pluck them away
from this object, for fear of injuring them. "And breaking bread from
house to house, did take their portion of food with gladness and
singleness of heart, praising God, and having favor with all the
people." (v. 47.) It seems to me that in mentioning "bread," he here
signifies fasting and hard life; for they "took their portion of food,"
not of dainty fare. "With gladness," he says. Seest thou that not the
dainty fare, but the (<greek>trofhs</greek>
<greek>on</greek> <greek>trufhs</greek>) food
made the enjoyment. For they that fare daintily are under punishment
and pain; but not so these. Do you see that the words of Peter contain
this also, namely, the regulation of life? ["And single-
46
ness of heart."] For no gladness can exist where there is no
simplicity. How had they "favor with all the people?" On account of
their alms deeds. For do not look to the fact, that the chief priests
for envy and spite rose up against them, but rather consider that "they
had favor with the people."--" And the Lord added to the Church daily
(<greek>epi</greek> <greek>to</greek>
<greek>auto</greek>) [together] such as should be
saved.--And(1) all that believed were together." Once more, the
unanimity, the charity, which is the cause of all good things!(*)
["Now when they heard this," etc. "Then Peter said
unto them," etc.] (Recapitulation, v. 37.) What had been said was not
enough. For those sayings indeed were sufficient to bring them to
faith; but these are to show what things the believer behooves to do.
And he said not, In the Cross, but, "In the name of Jesus Christ let
every one of you be baptized." (v. 38.) And he does not put them
continually in mind of the Cross, that he may not seem to reproach
them, but he says simply, "Repent: and why? That we may be punished?
No: "And let each of you be baptized in the name of Jesus Christ, for
the remission of sins." And yet quite other is the law; of this world's
tribunals: but in the case of the Gospel proclamation
(<greek>khrulmatos</greek>); when the delinquent has
confessed, then is he saved! Observe how Peter does not instantly hurry
over this, but he specifies also the conditions, and adds, "Ye shall
receive the gift of the Holy Ghost;" an assertion accredited by the
fact, that the Apostles themselves had received that gift. ["For the
promise," etc.] (v. 39.) "The promise," i.e. the gift of the Holy
Ghost.(2) So far, he speaks of the easy part, and that which has with
it a great gift; and then he leads them to practice: for it will be to
them a ground of earnestness, to have tasted already of those so great
blessings ["and with many other words did he testify," etc.] (v. 40).
Since, however, the hearer would desire to learn what was the sum and,
substance of these further words, he tells us this: ["Saying, save
yourselves from this untoward generation."] ["They then, that gladly
received his words," etc.] (v. 41) they approved of what had been said,
although fraught with terror, and after their assent given, proceed at
once to baptism.(8) "And they continued" it is written, "steadfastly in
the doctrine" (or, "teaching") "of the Apostles" (v. 42): for it was
not for one day, no nor for two or three days that they were under
teaching as being persons who had gone over to a different course of
life.(4) ["And they continued with one accord in the Apostles'
doctrine," etc.] The expression is not, <greek>omou</greek>
"together," but <greek>omoqumadon</greek>, "with one
accord;" ("and daily," he says [afterwards], "they were continuing with
one accord in the temple,") i. e. with one soul.(5) And here again in
his conciseness, he does not relate the teaching given; for as young
children, the Apostles nourished them with spiritual food. "And fear
came upon every soul" (v. 43): clearly, of those, as well, who did not
believe; namely, upon seeing so great a change all at once effected,
and besides in consequence of the miracles. ["And all that believed
were together, and had all things in common," etc.] (v. 44.) They are
all become angels on a sudden; all of them continuing in prayer and
hearing, they saw that spiritual things are common, and no one there
has more than other, and they speedily came together
(<greek>epi</greek> <greek>to</greek>
<greek>aito</greek>), to the same thing in common, even to
the imparting to all.(6) "And all the believing" (v. 44), it says,
47
were <greek>epi</greek> <greek>?o</greek>
<greek>auto</greek>: and to see that this does not mean
that they were together in place, observe what follows ["And had all
things common"]. "All," it says: not one with the exception of another.
This was an angelic commonwealth, not to call anything of theirs their
own. Forthwith the root of evils was cut out. By what they did, they
showed what they had heard: this was that which he said, "Save
yourselves from this untoward generation."-- "And daily continuing with
one accord in the temple." (v. 46.) Since they are become three
thousand, they take them abroad now: and(1) withal, the boldness
imparted by the Spirit being great: and daily they went up as to a
sacred place, as frequently we find Peter and John doing this: for at
present they disturbed none of the Jewish observances. And this honor
too passed over to the place; the eating in the house. In what house?
In the Temple.(2) Observe the increase of piety: They cast away their
riches, and rejoiced, and had great gladness, for greater were the
riches they, received without labor (<greek>apona</greek>
Cat. al. <greek>agaqa</greek>). None reproached, none
envied, none grudged; no pride, no contempt was there. As children they
did indeed account themselves to be under teaching: as new born babes,
such was their disposition. Yet why use this faint image? If you
remember how it was when God shook our city with an earthquake, how
subdued all men were. (Infra, Hom. xli. § 2.) Such was the case
then with those converts. No knavery, no villany then: such is the
effect of fear, of affliction! No(3) talk of "mine" and "thine" then.
Hence gladness waited at their table; no one seemed to eat of his own,
or of another's;--I grant this may seem a riddle. Neither did they
consider their brethren's property foreign to themselves; it was(4) the
property of a Master; nor again deemed they aught their own, all was
the brethren's. The poor man knew no shame, the rich no haughtiness.
This is gladness. The latter deemed himself the obliged and fortunate
party; the others felt themselves as honored herein, and closely were
they bound together. For indeed, because when people make doles of
money, there are apt to be insults, pride, grudging; therefore says the
Apostle, "Not grudgingly, or of necessity."--(2 Cor. ix. 7.) ["With
gladness and simplicity of heart," etc.] See of how many things he
bears witness to them! Genuine faith, upright conduct, perseverance in
hearing, in prayers, in singleness, in cheerfulness. ["Praising God."]
(v. 47.) Two things there were which might deject them; their
abstemious living, and the loss of their property. Yet on both these
accounts did they rejoice. ["And having favor with all the people."]
For who but must love men of this character, as common fathers? They
conceived no malice toward each other; they committed all to the grace
of God. ["With all the people."] Fear there was none; yea, though they
had taken their position in the midst of dangers.(5) By singleness,
however, he denotes their entire virtue, far surpassing their contempt
of riches, their abstinence, and their preseverance in prayer. For thus
also they offered pure praise to God: this is to praise God. But
observe also here how they immediately obtain their reward. "Having
favor with all the people." They were engaging, and highly beloved. For
who would not prize and admire their simplicity of character; who would
not be linked to one in whom was nothing underhand? To whom too does
salvation belong, but to these? To whom those great marvels? Was it not
to shepherds that the Gospel was first preached? and to Joseph,(6)
being a man of simple mind, insomuch that he did not let a suspicion of
adultery frighten him into doing wrong? Did not God elect rustics,
those artless men? For it is written, "Blessed is every simple soul."
(Prov. xi. 25.) And again, "He that walketh simply, walketh surely."
(Prov. x. 9.) "True," you will say, "but prudence also is needed." Why,
what is simplicity, I pray you, but prudence? For when you suspect no
evil, neither can you fabricate any: when you have no annoyances,
neither can you remember injuries. Has any one insulted you? You were
not pained. Has any one reviled you? You were nothing hurt. Has he
envied you? Still you had no hurt. Simplicity is a high road to true
philosophy. None so beautiful in soul as the simple. For as in regard
of personal appearance, he that is sullen, and downcast, and reserved
(<greek>sunnous</greek>), even if he
48
be good-looking, loses much of his beauty; while he that relaxes his
countenance, and gently smiles, enhances his good looks; so in respect
of the soul, he that is reserved, if he have ten thousand good points,
disfigures them; but the frank and simple, just the reverse. A man of
this last description may be safely made a friend, and when at variance
easily reconciled. No need of guards and outposts, no need of chains
and fetters with such an one; but great is his own freedom, and that of
those who associate with him. But what, you will say, will such a man
do if he fall among wicked people? God, Who has commanded us to be
simple-minded, will stretch out His hand. What was more guileless than
David? What more wicked than Saul? Yet who triumphed? Again, in
Joseph's case; did not he in simplicity approach his master's wife, she
him with wicked art? Yet what, I pray, was he the worse? Furthermore,
what more simple than was Abel? what more malicious than Cain? And
Joseph again, had he not dealt artlessly with his brethren? Was not
this the cause of his eminence, that he spoke out unsuspiciously, while
they received his word sin malice? He declared once and again his
dreams unreservedly; and then again he set off to them carrying
provisions; he used no caution; he committed all to God: nay, the more
they held him in the light of an enemy, the more did he treat them as
brothers. God had power not to have suffered him to fall into their
hands; but that the wonder might be made manifest, how, though they do
their worst, he shall be higher than they: though the blow do come upon
him, it comes from another, not from himself. On the contrary, the
wicked man strikes himself first, and none other than himself. "For(1)
alone," it is said, "shall he bear his troubles." (Prov. ix. 12.) Ever
in him the soul is full of dejection, his thoughts being ever
entangled: whether he must hear aught or say aught, he does all with
complaints, with accusation. Far, very far from such do friendship and
harmony make their abode: but fightings are there, and enmities, and
all unpleasantness. They that are such suspect even themselves. To
these not even sleep is sweet, nor anything else. And have they a wife
also, lo, they are enemies and at war with all: what endless
jealousies, what unceasing fear! Aye, the wicked,
<greek>ponhros</greek> has his name from
<greek>ponein</greek>, "to have trouble." And, indeed, thus
the Scripture is ever calling "wickedness" by the name of labor; as,
for instance, "Under his tongue is toil and labor;" and again, "In the
midst of them is toil and labor." (Ps. x. 7; xc. 10; and lv. 11.)
Now if any one should wonder, whence those who had
at first been of this last class, now are so different, let him learn
that affliction was the cause, affliction, that school-mistress of
heavenly wisdom, that mother of piety. When riches were done away with,
wickedness also disappeared. True, say you, for this is the very thing
I am asking about; but whence comes all the wickedness there is now?
How is it that it came into the minds of those three thousand and five
thousand straightway, to choose virtue, and that they simultaneously
became Christian philosophers, whereas now hardly one is to be found?
how was it that they then were in such harmony? What was it, that made
them resolute and active? What was it that so suddenly inflamed them?
The reason is, that they drew near with much piety; that honors were
not so sought after as they are now; that they transferred their
thoughts to things future, and looked for nothing of things present.
This is the sign of an ardent mind, to encounter perils; this was their
idea of Christianity. We take a different view, we seek our comfort
here. The result is, that we shall not even obtain this, when the time
is come. "What are we to do?" asked those men. We, just the
contrary--"What shall we do?" What behooved to be done, they did. We,
quite the reverse.(2) Those men condemned themselves, despaired of
saving themselves. This is what made them such as they were. They knew
what a gift they had received. But how can you become like them, when
you do everything in an opposite spirit? They heard, and were forthwith
baptized. They did not speak those cold words which we do now, nor did
they contrive delays (p. 47, note 3); and yet they had heard all the
requirements: but that word, "Save yourselves from this generation,"
made them to be not sluggish; rather they welcomed the exhortation; and
that they did welcome it, they proved by their deeds, they showed what
49
manner of men they were. They entered at once the lists, and took off
the coat; whereas we do enter, but we intend to fight with our coat on.
This is the cause that our antagonist has so little trouble, for we get
entangled in our own movements, and are continually thrown down. We do
precisely the same thing as he who, having[1] to cope with a man
frantic, breathing fire; and seeing him, a professed wrestler, covered
with dust, tawny, stripped, clotted with dirt from the sand and sun,
and running down with sweat and oil and dirt; himself, smelling of
perfumes, should put on his silken garments, and his gold shoes, and
his robe hanging down to his heels, and his golden trinkets on the
head, and so descend into the arena, and grapple with him. Such a one
will not only be impeded, but being taken up with the sole idea of not
staining or rending his fine clothes, will tumble at the very first
onset, and withal will suffer that which he chiefly dreaded, the damage
of those his fond delights. The time for the contest is come, and say,
are you putting on your silks? It is the time of exercise, the hour of
the race, and are you adorning yourself as for a procession? Look not
to outward things, but to the inward. For by the thoughts about these
things the soul is hampered on all sides, as if by strong cords, so
that she cannot let you raise a hand, or contend against the adversary;
and makes you soft and effeminate. One may think himself, even when
released from all these ties, well off, to be enabled to conquer that
impure power. And on this account Christ too did not allow the parting
with riches alone to suffice, but what saith He? "Sell whatsoever thou
hast, and give to the poor, and come and follow Me." (Mark x. 21.) Now
if, even when we cast away our riches, we are not yet in a safe
position, but stand still in need of some further art and close
practice; much more, if we retain them, shall we fail to achieve great
things, and, instead thereof, become a laughing-stock to the
spectators, and to the evil one himself. For even though there were no
devil, though there were none to wrestle with us, yet ten thousand
roads on all sides lead the lover of money to hell. Where now are they
who ask why the devil was made (<greek>diati</greek>
<greek>o</greek> <greek>d</greek>.
<greek>gegonen</greek>;)? Behold here the devil has no hand
in the work, we do it all ourselves. Of a truth they of the hills might
have a right to speak thus, who after they had given proof of their
temperance, their contempt of wealth and disregard of all such things,
have infinitely preferred to abandon father, and houses, and lands, and
wife, and children. Yet, they are the last to speak so: but the men who
at no time ought to say it, these do say it. Those are indeed
wrestlings with the devil; these he does not think worth entering into.
You will say, But it is the devil who instils this same covetousness.
Well, flee from it, do not harbor it, O man. Suppose now, you see one
flinging out filth from some upper story, and at the same time a person
seeing it thrown out, yet standing there and receiving it all on his
head: you not only do not pity him, but you are angry, and tell him it
serves him right; and, "Do not be a fool," everyone cries out to him,
and lays the blame not so much on the other for shooting out the filth,
as on him for letting it come on him. But now, you know that
covetousness is of the devil; you know that it is the cause of ten
thousand evils; you see him flinging out, like filth, his noisome
imaginations; and do you not see that you are receiving on your bare
head his nastiness, when it needed but to turn aside a little to escape
it altogether? Just as our man by shifting his position would have
escaped; so, do you refuse to admit such imaginations, ward off the
lust. And how am I to do this? you will ask. Were you a Gentile, and
had eyes for things present alone, the matter perhaps might be one of
considerable difficulty, and yet even the Gentiles have achieved as
much; but you--a man in expectation of heaven and heavenly bliss--and
you to ask, "How am I to repel bad thoughts?" Were I saying the
contrary, then you might doubt: did I say, covet riches, "How shall I
covet riches," you might answer, "seeing such things as I do?" Tell me,
if gold and precious stones were set before you, and I were to say,
Desire lead, would there not be reason for hesitation? For you would
say, How can I? But if I said, Do not desire it; this had been plainer
to understand. I do not marvel at those who despise, but at those who
despise not riches. This is the character of a soul exceeding full of
stupidity, no better than flies and gnats, a soul crawling upon the
earth, wallowing in filth, destitute of all high ideas. What is it you
say? Are you destined to inherit eternal life; and do you say, how
shall I despise the present life for the future? What, can the things
be put in competition?[2] You are to receive a royal vest; and say you,
How shall I despise these rags? You are going to be led into the king's
50
palace; and do you say, How shall I despise this present hovel? Of a
truth, we ourselves are to blame in every point, we who do not choose
to let ourselves be stirred up ever so little. For the willing have
succeeded, and that with great zeal and facility. Would that you might
be persuaded by our exhortation, and succeed too, and become imitators
of those who have been successful, through the grace and mercy of our
Lord Jesus Christ, with Whom to the Father and the Holy Ghost together
be glory, and power, and honor, now and ever, and world without end.
Amen.
HOMILY VIII.
ACTS III. 1.
"Now Peter and John went up together into the temple, at the hour of
prayer, being the ninth hour."
EVERYWHERE we find these two Apostles in great
harmony together. "To him Simon Peter beckoned." (John xiii. 24.) These
two also "came together to the sepulchre. (Ib. xx. 3 et seq.) And
concerning John, Peter said unto Christ, "And what shall this man do?"
(Ib. xxi. 21.) Now as for the other miracles, the writer of this book
omits them; but he mentions the miracle by which they were all[1] put
in commotion. Observe again that they do not come to them purposely; so
clear were they of ambition, so closely did they imitate their Master.
Why now did they go up to the temple? Did they still live as Jews? No,
but for expediency (<greek>krhsimws</greek>).[*] A
miraculous sign again takes place, which both confirms the converts,
and draws over the rest; and such, as they were a sign for having
wrought.[2] The disease was in the nature of the man, and baffled the
art of medicine. He had been forty years lame (ch. iv. 20), as the
writer says afterwards, and no one during all that time had cured him.
And the most obstinate diseases are those which are born with men. It
was a great calamity, insomuch that even to provide for himself his
necessary sustenance was impossible for him. The man was conspicuous
both from the place, and from his malady. Hear how the matter is
related. "And a certain man, lame from his mother's womb, was carried,
whom they laid daily at the gate of the temple which is called
Beautiful, to ask alms of them that entered into the temple." (v. 2.)
He sought to receive alms, and he did not know who the men were. "Who
seeing Peter and John about to go into the temple, asked an alms. And
Peter, fastening his eyes upon him, with John, said, Look on us." (v.
3, 4.) Yet, not even so were the man's thoughts elevated, but he
persisted in his importunity. For such is poverty; upon a refusal, it
compels people still to persist. Let this put us to shame who fall back
in our prayers. But observe, I pray you, Peter's gentleness: for he
said, "Look on us." So truly did their very bearing, of itself, betoken
their character. "And he gave heed unto them, expecting to receive
something of them. Then Peter said, Silver and gold have I none; but
such as I have I give thee." (v. 5, 6.) He did not say, I give thee
something much better than silver or gold: but what? "In the name of
Jesus Christ of Nazareth, rise up and walk. And he took him by the
right hand, and lifted him up." (v. 7.) Such was also the way of
Christ. Often He healed by word, often by an act, often also He
stretched forth the hand, where men were somewhat weak in faith, that
the cure might not appear to be spontaneous. "And he took him by the
right hand, and lifted him up." This act made manifest the
Resurrection, for it was an image of the Resurrection. "And immediately
his feet and ankle bones received strength. And he leaping up stood,
and walked." (v. 8.) Perhaps it was by way of trying himself that he
put it thus to further proof, whether perchance the thing done might
not be to no purpose. His feet were weak; it was not that he had lost
them.
51
Some say that he did not even know how to walk.[1] "And entered with
them into the temple." Of a truth it was marvellous. The Apostles do
not urge him; but of his own accord he follows, by the act of following
pointing out his benefactors. "And leaping and praising God;" not
admiring them, but God that wrought by them. The man was grateful.
["Now[2] Peter and John went up together into the
temple," etc.] You observe how they continued in prayer. "The ninth
hour:" there they prayed together. ["And a certain man," etc.] The man
was in the act of being carried at that instant. ["Whom they laid
daily:"] (his bearers carried him away :) ["at the gate," etc.] just
when people went into the temple. And that you may not suppose that
they carried him for some other purpose, but that it was in order that
he might receive alms, hear what the writer says: "so that he might
receive alms of those entering into the temple." (Recapitulation of vv.
1-8.) And this is the reason why he also makes mention of the places,
to give evidence of what he relates. "And how was it," you may ask,
"that they did not present him to Christ?" Perhaps they were certain
unbelieving men, that haunted the temple, as in fact neither did they
present him to the Apostles, when they saw them entering, after having
done such great miracles. "He asked," it is written, "to receive an
alms." (v. 3.) Their bearing marked them as certain devout and
righteous men. ["And Peter fastening his eyes upon him, with John,
said," etc.] (v. 4, 5.) And observe how John is everywhere silent,
while Peter makes excuse for him also; "Silver and gold," he says,
"have I none." (v. 6.) He does not say, I have none here, as we are
wont to speak, but absolutely, I have none. "What then?" he might say,
"do you take no notice of me, your suppliant?" Not so, but of what I
have, receive thou. Do you remark how unassuming Peter is, how he makes
no display even to the object of his beneficence? ["In the name," etc.
"And he took him by the hand," etc.] (v. 7.) And the mouth and the hand
did all. Such[3] sort of persons were the Jews; lame, and the right
thing being to ask for health, these same ask for money, grovelling on
the ground: for this it was that they beset the temple--to get money.
What then does Peter? He did not despise him; he did not look about for
some rich subject; he did not say, If the miracle is not done to some
great one (<greek>eis</greek>
<greek>ekeinon</greek>), nothing great is done: he did not
look for some honor from him, no, nor heal him in the presence of
people; for the man was at the entrance, not where the multitude were,
that is, within. But Peter sought no such object; nor upon entering did
he proclaim the matter: no, it was by his bearing that he attracted the
lame man to ask. And the wonder is, that he believed so readily. For
those who are set free from diseases of long standing, hardly believe
their very eyesight. Once healed, he remains with the Apostles, giving
thanks to God. "And he entered," it is said, "with them into the
temple, walking, and leaping, and praising God." (v. 8.) Observe how
restless he is, in the eagerness of his delight, at the same time
shutting the mouths of the Jews. Also, that he leaped, was to prevent
the suspicion of hypocrisy; for after all, this was beyond the
possibility of deception. For if previously he was totally unable to
walk, even when hunger pressed hard (and indeed he would not have
chosen to share with his bearers the proceeds of his begging, if he had
been able to manage for himself), this holds still more in the present
ease. And how should he have feigned in behalf of those who had given
him no alms? But the man was grateful, even after his recovery. And
thus on either side his faith is shown, both by his thankfulness, and
by the recent event.
He was so[4] well known to all, that "they
recognized him. And all the people," it says, "saw him walking and
praising God; and they recognized
(<greek>epeginwskon</greek>) that it was he which sat for
alms at the Beautiful gate of the temple." (v. 9.) It is well said,
"they recognized," inasmuch as he was one unknown now by reason of what
had happened: for we use this term with regard to objects, which we
find a difficulty in recognizing. ["And they were filled with wonder
and amazement at
52
that which had happened unto him."] Needs must it be believed that[1]
the name of Christ remits sins, seeing it produces even such effects as
this. ("And as he held Peter and John, all the people came together at
the porch that is called Solomon's, greatly wondering." (v. 11.) From
his good feelings and love towards the Apostles, the lame man would not
leave them; perhaps he was thanking them openly, and praising them.
"And all the people," it is said, "ran together unto them. And when
Peter saw them, he answered." (v. 12.) Again it is he who acts, and
addresses the people.
And in the former instance, it was the circumstance
of the tongues that aroused them to hearing, now it was this miracle;
then, he took occasion to speak from their accusations now, from their
supposition. Let us then consider, in what this address differs from
the former, and in what it agrees with that. The former was held in a
house, before any one has come over, and before they themselves have
wrought anything; this, when all are wondering, and the healed man is
standing by; when none doubt, as in the other case where some said
"These men are full of new wine." (Acts xii. 13.) At the one, he was
surrounded by all the Apostles as he spoke; but at this, he has John
alone; for by this time he is bold, and become more energetic. Such is
the nature of virtue; once started, it advances, and never stops.
Observe also how it was divinely ordered, that the miracle should take
place in the temple, that others also might wax bold, while the
Apostles work not in holes (<greek>eis</greek>
<greek>kataduseis</greek>) and corners, and in secret:
though not in the interior of the temple either, where the greater
number were. How then, I pray you, was it believed? The man himself who
was healed proclaimed the benefit. For there was no reason why he
should lie, nor why he should have joined a different set of people.[2]
Either then it was because of the spaciousness of the place, that he
there wrought the miracle, or because the spot was retired. And observe
the event. They went up for one object, and they accomplished another.
Thus also did Cornelius: he prayed and fasted[3] * * *. But hitherto
they always call Him, "of Nazareth." "In the name of Jesus Christ of
Nazareth," said Peter, walk. For in the first instance, the thing
required was, that He should be believed in.
Let us not, I pray you, give over at the beginning
of the story:[4] and if one has named some particular achievement of
virtue, and then has dropped it for awhile, let us begin over again. If
we get into the right mood (<greek>en</greek>
<greek>exei</greek>), we shall soon arrive at the end, soon
reach the summit. For earnestness, it is said, begets earnestness, and
dulness begets dulness. He who has effected some little reformation,
thereby receives encouragement to approach greater things, and thence
again to go on something more than that; and just as it is with fire,
the more wood it lays hold on, the more vehement it becomes, so
likewise zeal, the more pious reflections it kindles, the more
effectually is it armed against their opposites. As, for example: There
are set in us, like so many thorns, perjury, falsehood hypocrisy,
deceit, dishonesty, abusiveness, scoffing, buffoonery, indecency,
scurrility; again under another head, covetousness, rapacity,
injustice, calumny, insidiousness; again, wicked lust, uncleanness,
lewdness, fornication, adultery; again, envy, emulation, anger, wrath,
rancor, revenge, blasphemy, and numberless others. If we effect a
reformation in the first instances, not only in them will the success
have been achieved, but through them in the following cases also. For
reason has then gained more strength to overthrow those other vices.
For instance, if he, who has frequently sworn, once extirpates that
satanic habit, he has not only gained this point, but a habit of piety
in other respects will have been brought in. For no one, I suppose,
averse to swearing would easily consent to do any other wicked act; he
will feel a reverence for the virtue already acquired. Just as the man
who wears a beautiful robe, will blush to roll himself in the mire; so
is it also here. From this beginning he will come to learn not to be
angry, not to strike, not to insult. For if once he has come right in
little matters, the whole affair is done. Often, however, something of
this sort takes place, that a person has once reformed, and then again
through carelessness falls back into the old sins but too readily, so
that the case becomes irremediable. For instance, we have
53
made it a law to ourselves not to swear; we have got on well, for some
three, or even four days; after that being hard put to it, we scattered
away the whole of our collected gain; we then fall into indolence and
recklessness. Still it is not right to give over; one must set to work
zealously again. For it is said, he that has built up a house, and then
sees his building pulled down, will have less spirit for building
again. Yes, but for all this, one must not be dispirited, but must once
more set to work zealously.
Let us then lay down daily laws for ourselves. For a
time let us begin with the easier. Let us retrench all that superfluity
of paths, and put a bridle on our tongues; let no one swear by God.
Here is no outlay, here is no fatigue, here is no cost of time. It is
sufficient to will, and all is done. It is a matter of habit. I beseech
and entreat you, let us contribute thus much of zeal. Tell me, if I had
bid you contribute your money, would not each one of you readily cast
in according to his ability? If you saw me in extreme danger, would you
not, if it had been possible, have cut off your own flesh to give me?
Well, I am in danger now, and in great danger, such indeed that, were I
withal confined to a dungeon, or had I received ten thousand stripes,
or were a convict in the mines, I could not suffer more. Reach me then
the hand. Consider how great is the danger, that I should not have been
able to reform this which is least: I say "least" in regard to the
labor required. What shall I have to say hereafter, when thus called to
account? "Why did you not remonstrate? why did you not enjoin? why did
you not lay the law before them? why did you not cheek the
disobedient?" It will not be enough for me to say, that I did admonish.
It will be answered, "You ought to have used more vehement rebuke;
since Eli also admonished." (1 Sam. ii. 24.) But God forbid I should
compare you with Eli's sons. Indeed, he did admonish them and say,
"Nay, my sons, do not so; evil is the report that I hear of you." (1
Sam. iii. 13.) But subsequently the Scripture saith, that he did not
admonish his sons: since he did not admonish them severely, or with
threats. For is it not strange indeed, that in the synagogues of the
Jews the laws are in such force, and whatever the teacher enjoins is
performed; while here we are thus despised and rejected? It is not my
own glory that I care for (my glory is your good report), but it is for
your salvation. Every day we lift up our voice, and shout in your ears.
But there is none to hear. Still we take no strong measures. I fear we
shall have to give an account at the coming Day of this excessive and
unseasonable leniency.
Wherefore, with a loud and clear voice, I proclaim
to all and testify, that those who are notorious for this
transgression, who utter words which come "of the evil one," (Matt. v.
37.) (for such is swearing,) shall not step over the threshold of the
Church. Let this present month be the time allowed you for reforming in
this matter. Talk not to me, "Necessity of business compels me to use
oaths, else people do not believe me." To begin with this, retrench
those oaths which come merely of habit. I know many will laugh, but it
is better to be laughed at now, than wept for hereafter. They will
laugh, who are mad. For who, I ask, in his right mind would laugh at
the keeping of the commandment? But suppose they do; why, it will not
be at us, but at Christ, that such men will laugh. You shudder at the
word! I knew you would. Now if this law were of my making, at me would
be the laughing ; but if Another be the Lawgiver, the jeering passes
over to Him. Yes, and Christ was once spit upon, and smitten with the
palm, smitten upon the face. Now also He bears with this, and it is no
wonder (<greek>ouden</greek>
<greek>apeikos</greek>)! For this, hell is prepared; for
this, the worm that dieth not. Behold, again I say and testify; let him
laugh that will, let him scoff that listeth. Hereunto are we set, to be
laughed at and mocked, to suffer all things. We are "the offscouring"
(1 Cor. iv. 13) or the world, as blessed Paul says. If any man refuse
to conform to this order, that man I, by my word, as with a trumpet's
blast, do prohibit to set foot over the Church's threshold, be he
prince, be he even the crowned head. Either depose me from this
station, or if I am to remain, expose me not to danger. I cannot bear
to ascend this throne, without effecting Some great reformation. For if
this be impossible, it is better to stand below. Nothing more wretched
than a ruler who does his people no good. Do exert yourselves, and
attend to this, I entreat you; and let us strive, and of a surety more
will come of it. Fast, entreat God (and we will do the same with you)
that this pernicious habit may be eradicated. It is no great matter,[1]
to become teachers to the world; no small honor to have it said
everywhere, that really in this city there is not a man that swears. If
this come to pass,
54
you will receive the reward not only of your own good works; indeed
what I am to you, this you will become to the world. Assuredly others
also will emulate you; assuredly you will be a candle set upon a
candlestick.
And is this, you will say, the whole matter? No,
this is not all, but this is a beginning of other virtues. He who
swears not, will certainly attain unto piety in other respects, whether
he will or not, by dint of self-respect and awe. But you will urge that
most men do not keep to it, but fall away. Well, better one man that
doeth the will of the Lord, than ten thousand transgressors. In fact,
hereby is everything subverted, everything turned upside down, I mean,
because after the fashion of the Theatre we desire numbers not a select
number. For what indeed will a multitude be able to profit? Would you
learn that it is the saints, not the numbers, which make the multitude?
Lead out to war ten hundred thousand men, and one saint, and let us see
who achieves the most? Joshua the son of Nun went out to war, and alone
achieved all; the rest were of no use.[1] Wouldest thou see, beloved,
that the great multitude, when it does not the will of God, is no
better than a thing of naught? I wish indeed, and desire, and with
pleasure would be torn in pieces, to adorn the Church with a multitude,
yea, but a select multitude; yet if this be impossible, that the few
should be select, is my desire. Do you not see, that it is better to
possess one precious stone, than ten thousand farthing pieces? Do you
not see that it is better to have the eye sound, than to be loaded with
flesh, and yet deprived of sight? Do you not see that it is better to
have one healthy sheep, than ten thousand with the murrain; that fine
children, though few, are better than many children diseased withal;
that in the Kingdom there will be few, but in hell many? What have I to
do with a multitude? what profit therein? None. Rather they are a
plague to the rest. It is as if one who had the option of ten healthy
persons of ten thousand sick folks, should take to himself the latter
in addition to the ten. The many who do nothing well, will avail us
only for punishment hereafter, and disgrace for the time being. For no
one will urge it as a point in our favor that we are many; we shall be
blamed for being unprofitable. In fact, this is what men always tell
us, when we say, We are many; "aye, but bad," they answer.
Behold again: I give warning, and proclaim with a
loud voice, let no one think it a laughing matter: I will exclude and
prohibit the disobedient; and as long as I sit on this throne, I will
give up not one of its rights. If any one depose me from it, then I am
no longer responsible; as long as I am responsible, I cannot disregard
them; on account not of my own punishment, but of your salvation. For I
do exceedingly long for your salvation. To advance it, I endure pain
and vexation. But yield your obedience, that both here and hereafter
you may receive a plentiful reward, and that we may in common reap
eternal blessings; through the grace and mercy of the only-begotten Son
of God; to Whom with the Father and the Holy Ghost be glory, power, and
honor, now and ever, world without end. Amen.
HOMILY IX.
ACTS III. 12.
"And when Peter saw it, he answered unto the people, Ye men of Israel,
why marvel ye at this, or why look ye so earnestly on us, as though by
our own power or holiness we have made this man to walk?"
THERE is greater freedom of speech in this harangue,
than in the former. Not that he was afraid on the former occasion, but
the persons whom he addressed there, being jesters and scoffers, would
not have borne it. Hence in the beginning of that address he also
bespeaks their attention by his preamble; "Be this known unto you, and
hearken to my words." (ch. ii. 14.) But here there is no need of this
management. (<greek>kataskeuhs</greek>.) For his hearers
were not in a state of indifference. The miracle had aroused them all;
they were even full of fear and amazement. Wherefore also there was no
need of beginning at that point, but rather with a different topic; by
which, in fact, he powerfully conciliated them, namely, by rejecting
the glory which was to
55
be had from them. For nothing is so advantageous, and so likely to
pacify the hearers, as to say nothing about one's self of an honorable
nature, but, on the contrary, to obviate all surmise of wishing to do
so. And, in truth, much more did they increase their glory by despising
glory, and showing that what had just taken place was no human act, but
a Divine work; and that it was their part to join with the beholders in
admiration, rather than to receive it from them. Do you see how clear
of all ambition he is, and how he repels the honor paid to him? In the
same manner also did the ancient fathers; for instance, Daniel said,
"Not for any wisdom that is in me." (Dan. ii. 30.) And again Joseph,
"Do not interpretations belong to God?" (Gen. xi. 8.) And David, "When
the lion and the bear came, in the name of the Lord I rent them with my
hands." (1 Sam. xvii. 34.) And so likewise here the Apostles, "Why look
ye so earnestly on us, as though by our own power or holiness we had
made this man to walk?" (v. 13.) Nay, not even this;[1] for not by our
own merit did we draw down the Divine influence. "The God of Abraham,
and of Isaac, and of Jacob, the God of our fathers." See how
assiduously he thrusts himself (<greek>eiswqei</greek>)
upon the fathers of old, lest he should appear to be introducing a new
doctrine. In the former address he appealed to the patriarch David,
here he appeals to Abraham and the rest. "Hath glorified His Servant[2]
Jesus." Again a lowly expression, like as in the opening address.
But at this point he proceeds to enlarge upon the
outrage, and exalts the heinousness of the deed, no longer, as before,
throwing a veil over it. This he does, wishing to work upon them more
powerfully. For the more he proved them accountable, the better his
purpose were effected. "Hath glorified," he says, 'His Servant Jesus,
Whom ye delivered up, and denied Him in the presence of Pilate, when he
was determined to let him go." The charge is twofold: Pilate was
desirous to let Him go; you would not, when he was willing. "But ye
denied the Holy One and the Just, and desired a murderer to be granted
unto you; and killed the Prince (or Author) of Life: Whom God hath
raised from the dead; whereof we are witnesses." (v. 14, 15.) Ye
desired a robber instead of Him. He shows the great aggravation of the
act. As he has them under his hand, he now strikes hard. "The Prince of
Life," he says. In these words he establishes the doctrine of the
Resurrection. "Whom God hath raised from the dead." (ch. ii. 56.)
"Whence doth this appear?" He no longer refers to the Prophets, but to
himself, inasmuch as now he has a right to be believed. Before, when he
affirmed that He was risen, he adduced the testimony of David; now,
having said it, he alleges the College of Apostles. "Whereof we are
witnesses, he says.
"And His name, through faith in His name, hath made
this man strong, whom ye see and know: yea, the faith which is by Him
hath given him this perfect soundness in the presence of you all."
Seeking to declare the matter (<greek>zhtpn</greek>
<greek>to</greek> <greek>pragma</greek>
<greek>eipein</greek>), he straightway brings forward the
sign: "In the presence," he says, "of you all." As he hid borne hard
upon them, and had shown that He Whom they crucified had risen, again
he relaxes, by giving them the power of repentance; "And now, brethren,
I wot that through ignorance ye did it, as did also your rulers." (v.
17.) This is one ground of excuse. The second[3] is of a different
kind. As Joseph speaks to his brethren, "God did send me before you
(Gen. xlv. 5); what in the former speech he had briefly said, in the
words, "Him, being delivered by the determinate counsel and
foreknowledge of God, ye have taken,"--this he here enlarges upon: "But
what God before had showed by the mouth of all His Prophets, that His
Christ should suffer, He hath so fulfilled." (v. 18.) At the same time
showing, that it was not of their doing, if this be proved, that it
took place after God's counsel. He alludes to those words with which
they had reviled Him on the Cross, namely "Let Him deliver Him, if He
will have Him; for He said, I am the Son of God. If[4] He trust in God,
let Him now come down from the cross." (Matt. xxvii. 42, 43.) O foolish
men, were these idle words? It must needs so come to pass, and the
prophets bear witness
56
thereunto. Therefore if He descended not, it it was for no weakness of
His own that He did not come down, but for very power. And Peter puts
this by way of apology for the Jews, hoping that they may also close
with what he says. "He hath so fulfilled," he says. Do you see now how
he refers everything to that source? "Repent ye therefore," he says,
"and be converted." He does not add, "from your sins;" but, "that your
sins, may be blotted out," means the same thing. And then he adds the
gain: "So shall the times of refreshing come from the presence of the
Lord." (v. 19.) This betokens them in a sad state, brought low by many
wars.[1] For it is to the case of one on fire, and craving comfort,
that the expression applies. And see now how he advances. In his first
sermon, he but slightly hinted at the resurrection, and Christ's
sitting in heaven; but here he also speaks of His visible advent. "And
He shall send Jesus the Christ ordained[2] (for you), "Whom the heaven
must (i.e. must of necessity) receive, until the times of the
restitution of all things." The reason why He does not now come is
clear. "Which God hath spoken," he continues, "by the mouths of His
holy prophets since the world began. For Moses truly said unto the
fathers, A Prophet shall the Lord your God raise up unto you of your
brethren, like unto me; him shall ye hear in all things whatsoever he
shall say unto you." Before, he had spoken of David, here he speaks of
Moses. "Of all things," he says, "which He hath spoken." But he does
not say, "which Christ," but, "which God hath spoken[4] by the mouth of
all His holy prophets since the world began." (v. 20, 21.) Then he
betakes him to the ground of credibility, saying, "A Prophet shall the
Lord your God raise up unto you of your brethren, like unto me; Him
shall ye hear in all things." And then the greatness of the punishment:
"And it shall come to pass, that every soul which will not hear that
Prophet, shall be destroyed from among the people. Yea, and all the
prophets, from Samuel and those that follow, after, as many as have
spoken have likewise foretold of these days." (v. 23, 24.) He has done
well to set the distinction here. For whenever he says anything great,
he appeals to them of old. And he found a text which contained both
truths; just as in the other discourse he said, "Until He put His foes
under His feet." (ch. ii. 35.) The remarkable circumstance is, that the
two things stand together; that is, subjection and disobedience, and
the punishment. "Like unto me," he says. Then why are ye alarmed? "Ye
are the children of the prophets" (v. 25): so that to you they spake,
and for your sakes have all these things come to pass. For as they
deemed that through their outrage they had become alienated (and indeed
there is no parity of reason, that He Who now is crucified, should now
cherish them as His own), he proves to them that both the one and the
other are in accordance with prophecy. "Ye are the children," he says,
"of the Prophets, and of the covenant which God made with our fathers,
saying unto Abraham, 'And in thy seed shall all the kindreds of the
earth be blessed.' Unto you first," he continues, "God having raised up
His Son (<greek>ton</greek>
II<greek>aida</greek>) sent Him." "To others indeed also,
but to you first who crucified Him." "To bless you," he adds, "in
turning away every one of you from his iniquities." (v. 26.)
Now let us consider again more minutely what has
been read out. (Recapitulation.) In the first place, he establishes the
point that the miracle was performed by them[5]; saying, "Why marvel
ye?" And he will not let the assertion be disbelieved: and to give it
more weight, he anticipates their judgment. "Why look ye," he says, "so
earnestly on us, as though by our own power or holiness we had made
this man to walk?" (v. 12.) If this troubles and confounds you, learn
Who was the Doer, and be not amazed. And observe how on all occasions
when he refers to God, and says that all things are from Him, then he
fearlessly chides them: as above where he said,
57
"A man approved of God among you." (ch. ii. 22.) And on all occasions
he reminds them of the outrage they had committed, in order that the
fact of the Resurrection may be established. But here he also subjoins
something else; for he no more says, "of Nazareth," but what? "The God
of our fathers hath glorified His Servant Jesus." (v. 13.) Observe also
the modesty. He reproached them not, neither did he say at once,
"Believe then now: behold, a man that has been forty years lame, has
been raised up through the name of Jesus Christ." This he did not say,
for it would have excited opposition. On the contrary, he begins by
commending them for admiring the deed, and again calls them after their
ancestor: "Ye men of Israel." Moreover, he does not say, It was Jesus
that healed him: but, "The God of our fathers hath glorified," etc. But
then, lest they should say, How can this stand to reason--that God
should glorify the transgressor? therefore he reminds them of the
judgment before Pilate, showing that, would they but consider, He was
no transgressor; else Pilate had not wished to release Him. And he does
not say, "when Pilate was desirous," but, "was determined to let Him
go." "But ye denied the Holy One," etc. (v. 13, 14.) Him who had killed
others, ye asked to be released; Him Who quickeneth them that are
killed, ye did not wish to have! And that they might not ask again, How
should it be that God now glorifies Him, when before He gave no
assistance? he brings forward the prophets, testifying that so it
behooved to be. "But those things which God before had showed," etc.,
(infra v. 18.) Then, lest they should suppose that God's dispensation
was their own apology, first he reproves them. Moreover, that the
denying Him "to Pilate's face," was no ordinary thing; seeing that he
wished to release Him. And that ye cannot deny this, the man who was
asked in preference to Him is witness against you. This also is part of
a deep dispensation. Here it shows their shamelessness and effrontery;
that a Gentile, one who saw Him for the first time, should have
discharged Him, though he had heard nothing striking; while they who
had been brought up among His miracles, have done the very opposite!
For, as be has said, "When he (Pilate) had determined to let Him go,"
that it may not be imagined that he did this of favor, we read, "And he
said, It is a custom with you to release one prisoner: will ye
therefore that [ release unto you this man? (Matt. xxvii. 15.) "But ye
denied the Holy One and the Just." (Mark xv. 6.) He does not say, "Ye
delivered up;" but everywhere, "Ye denied." For, said they, "We have no
king but Caesar." (John xix. 15.) And he does not say only, Ye did not
beg off the innocent, and," Ye denied" Him but, "Ye slew" Him. While
they were hardened, he refrained from such language; but when their
minds are most moved, then he strikes home, now that they are in a
condition to feel it. For just as when men are drunk we say nothing to
them, but when they are sober, and are recovered from their
intoxication then we chide them; thus did Peter: when they were able to
understand his words, then he also sharpened his tongue, alleging
against them many charges; that, Whom God had glorified, they had
delivered up; Whom Pilate would have acquitted they denied to his face;
that they preferred the robber before Him.
Observe again how he speaks covertly concerning
Christ's power, showing that He raised Himself: just as in his first
discourse he had said, "Because it was not possible that He should be
holden of it" (ch. ii. 24), so here he says, "And killed the Prince of
Life." (v. 15.) It follows that the Life He had was not from another.
The prince (or author) of evil would be he that first brought forth
evil; the prince or author of murder, he who first originated murder;
so also the Prince (or Author) of Life must be He Who has Life from
Himself.[*] "Whom God raised up," he continues: and now that he has
uttered this, he adds, "And his name, upon faith in his name, hath made
this man strong, whom ye see and know; yea, the faith which is by Him
hath given Him this perfect soundness. [The faith which is by Him
<greek>h</greek> <greek>di</greek>
<greek>autou</greek> <greek>pistis</greek>.]
And[1] yet it was <greek>h</greek>
<greek>eit</greek> <greek>autou</greek>
<greek>pistis</greek>, "the faith which is in Him" (as its
object) that did all. For the Apostles did not say, "By the name," but,
"In the name," and it was in Him (<greek>eit</greek>
<greek>autou</greek>) that the man believed. But they did
not yet make bold to use the expression, "The faith which is in Him."
For, that the phrase "By Him" should not be too low, observe that after
saying, "Upon the faith of His name," he adds, "His name hath made him
strong," and then it is that he says, "Yea, the faith which is by Him
hath given him this perfect soundness." Observe how he implies, that in
58
the <greek>kai</greek> <greek>ekeino</greek>
former expression also "Whom God raised up," he did but condescend to
their low attainments. For that Person needed not Another's help for
His rising again, Whose Name raised up a lame man, being all one as
dead. Mark how on all occasions he adduces their own testimony. Thus
above, he said, "As ye yourselves also know;" and, "In the midst of you
:" and here again, "Whom ye see and know: in the presence of you all."
(ch. ii. 22.) And yet that it was, " In His name," they knew not: but
they did know that the man was lame, that he stands there whole.[1]
They that had wrought the deed themselves confessed, that it was not by
their own power, but by that of Christ. And had this assertion been
unfounded, had they not been truly persuaded themselves that Christ had
risen again, they would not have sought to establish the honor of a
dead man instead of their own, especially while the eyes of the
multitude were upon them. Then, when their minds were alarmed,
immediately he encourages them, by the appellation of Brethren, "And
now, brethren, I wot, etc." For in the former discourse he foretold[2]
nothing, but only says concerning Christ, "Therefore let all the house
of Israel know assuredly :" here he adds an admonition. There he waited
till the people spoke: here, he knew how much they had already
effected, and that the present assembly was better disposed toward
them. "That through ignorance ye did it." And yet the circumstances
mentioned above were not to be put to the score of ignorance. To choose
the robber, to reject Him Who had been adjudged to be acquitted, to
desire even to destroy Him--how should this be referred to ignorance?
Nevertheless, he gives them liberty to deny it, and to change their
mind about what had happened. "Now this indeed, that you put to death
the innocent, ye knew: but that you were killing "the Prince of Life,"
this, belike, ye did not know." And he exculpated not them alone, but
also the chief contrivers of the evil, "ye and your rulers :" for
doubtless it would have roused their opposition, had he gone off into
accusation. For the evil-doer, when you accuse him of some wickedness
that he has done, in his endeavor to exonerate himself, grows more
vehement. And he no longer says, "Ye crucified," "Ye killed," but, "Ye
did it;" leading them to seek for pardon. If those rulers did it
through ignorance, much more did these present.[*] "But these things
which God before had showed," etc. (v. 18.) But it is remarkable, that
both in the first and in the second discourse, speaking to the same
effect, that is, in the former, "By the determinate counsel and
foreknowledge of God;" and in this, "God before had showed that Christ
should suffer;" in neither does he adduce any particular text in proof.
The fact is, that each one of such passages is accompanied with many
accusations, and with mention of the punishment in store for them
[as];" I will deliver up," says one, "the wicked in requital for His
grave, and the rich in return for His death." (Is. liii. 9.) And again,
* * * "Those things," he says, "which God before had showed by the
mouth of all His prophets, that Christ should suffer, He hath so
fulfilled." It shows the greatness of that "counsel,"[8] in that all
spoke of it, and not one only. It does not follow, because the event
was through ignorance, that it took place irrespectively of God's
ordinance. See how great is the Wisdom of God, when it uses the
wickedness of others to bring about that which must be. "He hath
fulfilled," he says: that they may not imagine that anything at all is
wanting; for whatsoever Christ must needs suffer, has been fulfilled.
But do not think, that, because the Prophets said this, and because ye
did it through ignorance, this sufficeth to your exculpation. However,
he does not express himself thus, but in milder terms says, "Repent ye
therefore." (v. 19.) "Why? For[4] either it was through ignorance, or
by the dispensation of God." "That your sins may be blotted out." I do
not mean the crimes committed at the Crucifixion; perhaps they were
through ignorance; but so that your other sins may be blotted out:
this[6] only. "So shall the times of refreshing come unto
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you." Here he speaks of the Resurrection, obscurely.[*] For those are
indeed times of refreshing, which Paul also looked for, when he said,
"We that are in this tabernacle do groan, being burthened." (2 Cor. v.
4.) Then to prove that Christ is the cause of the days of refreshing,
he says, "And He shall send Jesus Christ, which before was for you
ordained." (v. 20.) He said not, "That your sin may be blotter out,"
but, "your sins;" for he hints at that sin also. "He shall send." And
whence?[1] "Whom the heaven must receive." (v. 21.) Still ["must"]
"receive?" And why not simply, Whom the heaven hath received? This, as
if discoursing of old times: so, he says, it is divinely ordered, so it
is settled: not a word yet of His eternal subsistence.--" For Moses
indeed said unto the fathers, A Prophet shall the Lord raise up for
you:" "Him shall ye hear in all things that He shall speak unto you:"
and having said, "All things which God hath spoken by the mouth of all
His holy Prophets," (v. 22) now indeed he brings in Christ Himself.
For, if He predicted many things and it is necessary to hear Him, one
would not be wrong in saying that the Prophets have spoken these
things. But, besides, he wishes to show that the Prophets did predict
the same things. And, if any one will look closely into the matter, he
will find these things spoken in the Old Testament, obscurely indeed,
but nevertheless spoken. "Who was purposely designed," says he: in
Whom[2] there is nothing novel. Here he also alarms them, by the
thought that much remains to be fulfilled. But if so, how says he,
"Hath fulfilled?" (v. 18.) The things which it was necessary "that
Christ should suffer," are fulfilled: the things which must come to
pass, not yet. "A prophet shall the Lord God raise up for you from
among your brethren, like unto me." This would most conciliate them. Do
you observe the sprinkling of low matters and high, side by side,--that
He Who was to go up into the heavens should be like unto Moses? And yet
it was a great thing too. For in fact He was not simply like unto
Moses,[3] if so be that "every soul which will not hear shall be
destroyed." And one might mention numberless other things which show
that He was not like unto Moses; so that it is a mighty text that he
has handled. "God shall raise Him up unto you," says Moses, "from among
your brethren," etc.: consequently Moses himself threatens those that
should not hear. "Yea, and all the prophets," etc.: all this[4] is
calculated to attract"Yea, and all the prophets," says the Apostle.
"from Samuel." He refrains from enumerating them singly, not to make
his discourse too long; but having alleged that decisive testimony of
Moses, he passes by the rest. "Ye," he says, "are the children of the
Prophets, and of the covenant which God made." (v. 25) "Children of the
covenant;" that is, heirs. For test they should think that they
received this offer from the favor of Peter, he shows, that of old it
was due to them, in order that they may the rather believe that such
also is the will of God. "Unto you first," he continues, '"God having
raised up His Son Jesus, sent Him. (v. 26.) He does not say simply,
"Unto you He sent His Son," but also, after the resurrection, and when
He had been crucified. For that they may not suppose that he himself
granted them this favor, and not the Father, he says, "To bless you."
For if He is your Brother, and blesses you, the affair is a promise.
"Unto you first." That is, so far are you from having no share in these
blessings, that He would have you become moreover promoters and authors
of them to others. For[5] you are not
60
to feel like castaways. "Having raised up": again, the Resurrection.
"In turning away," he says, "every one of you from his iniquities." In
this way He blesses you: not in a general way. And what kind of
blessing is this? A great one. For of course not the turning a man away
from his iniquities is itself sufficient to remit them also. And if it
is not sufficient to remit, how should it be to confer a blessing? For
it is not to be supposed that the transgressor becomes forthwith also
blessed; he is simply released from his sins. But this,[1] "Like unto
me," would no wise apply. "Hear ye Him," he says; and not this alone,
but he adds, "And it shall come to pass, that every soul, which will
not hear that Prophet, shall be destroyed from among the people." When
he has shown them that they had sinned, and has imparted forgiveness to
them, and promised good things, then indeed, then he says, "Moses also
says the same thing." What sort of connection is this: "Until the times
of the restitution;" and then to introduce Moses, saying, that[2] all
that Christ said shall come to pass? Then also, on the other hand, he
says, as matter of encomium (so that for this reason also ye ought to
obey): "Ye are the children of the prophets and of the covenant:" i.e.
heirs. Then why do you stand affected towards that which is your own,
as if it were another's? True, you have done deeds worthy of
condemnation; still you may yet obtain pardon. Having said this, with
reason he is now able to say, "Unto you God sent his Son Jesus to bless
you." He says not, To save you, but what is greater; that the crucified
Jesus blessed His crucifiers.
Let us then also imitate Him. Let us cast out that
spirit of murder and enmity. It is not enough not to retaliate (for
even in the Old Dispensation this was exemplified); but let us do all
as we would for bosom-friends, as we would for ourselves so for those
who have injured us. We are followers of Him, we are His disciples, who
after being crucified, sets everything in action in behalf of his
murderers, and sends out His Apostles to this end. And yet we have
often suffered justly; but those acted not only unjustly, but
impiously; for He was their Benefactor, He had done no evil, and they
crucified Him. And for what reason? For the sake of their reputation.
But He Himself made them objects of reverence. "The scribes and the
pharisees sit in Moses' seat; all therefore whatsoever they bid you
observe, that do ye, but after their works do ye not." (Matt. xxiii.
2.) And again in another place, "Go thy way, show thyself to the
priest." (ib. viii. 4.) Besides, when He might have destroyed them, He
saves them. Let us then imitate Him, and let no one be an enemy, no one
a foe, except to the devil.
Not a little does the habit of not swearing
contribute to this end: I mean to the not giving way to wrath:[3] and
by not giving way to wrath, we shall not have an enemy either. Lop off
the oaths of a man, and you have clipt the wings of his anger, you have
smothered all his passion. Swearing, it is said, is as the wind to
wrath. Lower the sails; no need of sails, when there is no wind. If
then we do not clamor, and do not swear, we have cut the sinews of
passion. And if you doubt this, just put it to experiment. Impose it as
a law upon the passionate man that he shall never swear, and you will
have no necessity of preaching moderation to hint. So the whole
business is finished. For[4] even though you do not forswear yourselves
[yet], by swearing at all, do you not know in what absurd consequences
you involve yourselves--binding yourselves to an absolute necessity and
as with a cord, and putting yourselves to all manner of shifts, as men
studying how to
61
rescue their soul from an evil which there is no escaping, or, failing
of that, obliged [by that self-imposed necessity] to spend your life
thenceforth in vexation, in quarrels, and to curse your wrath? But all
is in vain, and to no purpose. Threaten, be peremptory
(<greek>diorisai</greek>), do all, whatever it be, without
swearing; [so]: it is in your power to reverse
<greek>analusai</greek>) both what you have said and what
you have done if you have the mind. Thus on the present day I must
needs speak more gently to you. For since ye have heard me, and the
greater part of the reformation is achieved by you, now then let us see
for what purpose the taking of oaths was introduced, and why allowed to
be. In relating to you their first origin, and when they were
conceived, and how, and by whom we shall give you this account in
requital for your obedience. For it is fit that he who has made his
practice right, should be taught the philosophy of the matter, but he
who is not yet doing the right, is not worthy to be told the history.
They made many covenants in Abraham's time, and slew
victims, and offered sacrifices, and as yet oaths were not. Whence then
did they come in? When evil increased, when all was confusion, upside
down, when men had turned aside to idolatry: then it was, then, when
men appeared no longer worthy to be believed, that they called God as
witness, as if thereby giving an adequate surety for what they said.
Such in fact is the Oath: it is a security where men's principles
cannot be trusted.[1] So that in the indictment of the swearer the
first charge is this,--that he is not to be trusted without a surety,
and a great surety too: for such is the exceeding faithlessness, that
they ask not man as surety, but will needs have God! Secondly, the same
charge lies against him who receives the oath: that, in a question of
compact, he must drag in God for warranty, and refuse to be satisfied
unless he get Him. O the excessive stupidity, the insolence of such
conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag in
thy Lord as the, surety, and to compel the other to drag Him in
likewise! Tell me, if your servants were disputing with each other, and
exchanging[2] assurances with each other, and the fellow-servant should
declare that for his part he would not be satisfied till he had their
common master given him for surety, would he not have stripes given him
without number, and be made to know that the master is for other
purposes, and not to be put to any such use as this? Why do I speak of
a fellow-servant?[3] For should he choose any respectable person, would
not that person consider it an affront? But I do not wish to do this,
say you.[4] Well: then do not compel the other to do so either: since
where men only are in question, this is done--if your party says, "I
give such an one as my surety," you do not allow him. "What then," say
you, "am I to lose what I have given?" I am not speaking of this; but
that you allow him to insult God. For which reason greater shall be the
inevitable punishment to him who forces the oath upon another, than to
him who takes it: the same holds with regard to him who gives an oath
when no one asks him. And what makes it worse, is, that every one is
ready to swear, for one farthing, for some petty item, for his own
injustice. All this may be said, when there is no perjury; but if
perjury follow in the train, both he that imposes and he that takes the
oath have turned everything upside down. "But there are some things,"
you will say, "which are unknown." Well take these into account, and do
nothing negligently; but, if you do act negligently, take the loss to
yourself as your punishment. It is better to be the loser thus, than in
a very different way. For tell me--you force a man to take an oath,
with what expectation? That he will forswear himself? But this is utter
insanity; and the judgment will fall upon your own head; better you
should lose your money, than he be lost. Why act thus to your own
detriment, and to the insulting of God? This is the spirit of a wild
beast, and of an impious man. But you do this in the expectation that
he will not forswear himself? Then trust him without the oath. "Nay,
there are many," you reply, "who in the absence of an oath would
presume to defraud; but, once the oath taken, would refrain." You
deceive yourself, man. A man having once learnt to steal, and to wrong
his neighbor, will presume full oft to trample upon his oath; if on the
contrary he shrinks from swearing, he will much more shrink from
injustice. "But he is influenced against his will." Well then, he
deserves pardon.
But why am I speaking of this kind of oaths, while I
pass over those in the market-place? For as regards these last, you can
urge none
62
of these pleas. For ten farthings you there have swearing and
forswearing. In fact, because the thunderbolt does not actually fall
from heaven, because all things are not overthrown, you stand holding
God in your bonds: to get a few vegetables, a pair of shoes, for a
little matter of money, calling Him to witness. What is the meaning of
this? Do not let us imagine, that because we are not punished,
therefore we do not sin; this comes of God's mercy; not of our merit.
Let your oath be an imprecation upon your own child, upon your own
self: say, "Else let the hangman lash my ribs." But you dare not. Is
God less valuable than thy ribs? is He less precious than thy pate? Say
"Else let me be struck blind." But no. Christ so spares us, that He
will not let us swear even by our own head; and yet we so little spare
the honor of God, that on all occasions we must drag Him in! Ye know
not what God is, and with what sort of lips he behooves to be invoked.
Why, when we speak of any man of eminent worth, we say, "First wash
your mouth, and then make mention of him:" and yet, that precious Name
which is above every name, the Name which is marvellous in all the
earth, the Name which devils hear and tremble, we haul about as we
list! Oh! the force of habit! thereby has that Name become cheap. No
doubt, if you impose on any one the necessity of coming into the sacred
edifice to take his oath there, you feel that you have made the oath an
awful one. And yet how is it that it seems awful in this way, but
because we have been in the habit of using that at random, but not
this? For ought not a shudder of awe to be felt when God is but named?
But now, whereas among the Jews His Name was held to be so reverend,
that it was written upon plates, and none was allowed to wear the
characters except the high-priest alone: we bandy about His Name like
any ordinary word. If simply to name God was not allowed to all; to
call Him to witness, what audacity is it! nay, what madness! For if
need were (rather than this)to fling away all that you have, ought you
not readily to part with all? Behold, I solemnly declare and testify;
reform these oaths of the forum, these superfluous oaths,[1] and bring
to me all those who wish to take them. Behold, in the presence of this
assembly, I charge those who are set apart for the tending of the
Houses of Prayer, I exhort and issue this order to them, that no person
be allowed to take such oaths at his own discretion: or rather, that
none be allowed to swear in any other way, but that the person be
brought to me, whosoever he be, since even for these matters less will
not serve but they must needs come before us, just as if one had to do
with little children. May there be no occasion! It is a shame in some
things still to need to be taught. Do you dare to touch the Holy Table,
being a person unbaptized? No, but what is still worse, you the
baptized dare to lay your hand upon the Holy Table, which not even all
ordained persons are allowed to touch, and so to take your oath. Now
you would not go and lay your hand upon the head of your child? and yet
do you touch the Table, and not shudder, not feel afraid? Bring these
men to me; I will judge, and send them away rejoicing, both the one and
the other.[3] Do what you choose; I lay it down as a law that there be
no swearing at all. What hope of salvation, while we thus make all to
have been done in vain? Is this the end of your bills, and your bonds,
that you should sacrifice your own soul? What gain do you get so great
as the loss? Has he forsworn himself? You have undone both him and
yourself. But has he not? even so still you have undone (both), by
forcing him to transgress the commandment.[4] Let us cast out this
disease from the soul: at any rate let us drive it out of the forum,
out of our shops, out of our other work-places; our profits will but be
the greater. Do not imagine that the success of your worldly plans is
to be ensured by transgressions of the Divine laws. "But he refuses to
trust me," say you; and in fact I have sometimes heard this said
63
by some: "Unless I swear oaths without number, the man will not trust
me." Yes, and for this you may thank yourself, because you are so
off-hand with your oaths. For were it not so, but on the contrary were
it clear to all men that you do not swear, take my word for it, you
would be more readily believed upon your mere nod, than those are who
swallow oaths by thousands. For look now: which do you more readily
believe? me who do not swear, or those that do swear? "Yes," say you,
"but then you are ruler and bishop." Then suppose I prove to you that
it is not only for that reason? Answer me with truth, I beseech you;
were I in the habit of perpetually swearing, would my office stand me
in that stead? Not a whir. Do you see that it is not for this reason?
And what do you gain at all? Answer me that. Paul endured hunger; do
you then also choose to hunger rather than to transgress one of the
commandments of God. Why are you so unbelieving? Here are you, ready to
do and suffer all things for the sake of not swearing: and shall not He
reward you? Shall He, Who sustains day by day both takers and breakers
of oaths, give you over to hunger, when you have obeyed Him? Let all
men see, that of those who assemble in this Church not one is a
swearer. By this also let us become manifest, and not by our creed
alone; let us have this mark also to distinguish us both from the
Gentiles and from all men. Let us receive it as a seal from heaven,
that we may everywhere be seen to be the King's own flock. By our mouth
and tongue let us be known, in the first place, just as the barbarians
are by theirs: even as those who speak Greek are distinguished from
barbarians, so let us be known. Answer me: the birds which are said to
be parrots, how are they known to be parrots? is it not by speaking
like men? Let us then be known by speaking like the Apostles; by
speaking like the Angels. If any one bid you swear tell him, "Christ
has spoken, and I do not swear." This is enough to make a way for all
virtue to come in. It is a gate to religion, a high road leading to the
philosophy of piety;[1] a kind of training-school. These things let us
observe, that we may obtain also the future blessings, through the
grace and mercy of our Lord Jesus Christ, to Whom with the Father and
the Holy Ghost together be glory, power and honor, now and ever, world
without end. Amen.
HOMILY X.
ACTS IV. 1.
"And as they spake unto the people, there came unto them the priests,
and the captain of the temple."
ERE yet their had time to take breath after their
first trials, straightway they enter into others. And observe how the
events are disposed. First, they were all mocked together; this was no
small trial: secondly, they enter into dangers. And these two things do
not take place in immediate succession; but when first the Apostles
have won admiration by their two discourses, and after that have
performed a notable miracle, thereupon it is that, after they are waxen
bold, through God's disposal, they enter the lists. But I wish you to
consider, how those same persons, who in the case of Christ must need
look out for one to deliver Him up to them, now with their own hands
arrest the Apostles, having become more audacious and more impudent
since the Crucifixion. In truth, sin, while it is yet struggling to the
birth, is attended with some sense of shame; but when once fully born,
it makes those more shameless who practise it. "And the captain of the
temple," it is said. The object again was to attach a public
criminality to what was doing, and not to prosecute it as the act of
private individuals: such in fact was constantly their plan of
proceeding.
"Being grieved that they taught the people." (v. 2.)
Not merely because they taught, but because they declared, not alone
that Christ Himself was risen from the dead, but moreover, that we
through Him do rise again. "Because they taught the people, and
preached through Jesus the resurrection of the dead." So mighty was His
Resurrection, that to others also He is the cause of a resurrection.[*]
"And they laid hands on
64
them, and put them in hold unto the next day; for it was now eventide.
(v. 3.) What impudence! They[1] feared not the multitude; for this also
the captain of the temple was with them: they had their hands still
reeking with the blood of the former victim. "For it was now eventide,"
it is said. It was with the wish to abate their spirit that those men
did this, and guarded them; but the delay only served to make the
Apostles more intrepid. And consider who these are who are arrested.
They are the chiefs of the Apostles, who are now become a pattern to
the rest, that they should no longer crave each other's support, nor
want to be together. "Howbeit, many having heard the word, believed;
and the number of the men was about five thousand." (v. 4.) How was
this? Did they see them in honor? Did they not behold them put in
bonds? How then did they, believe? Do you see the evident efficacy? And
yet even those that believed already might well have become weaker. But
no, it is no longer so: for Peter's sermon had laid the seed deep into
them, and had taken a hold upon their understandings. Therefore were
[their enemies] incensed, that they did not fear them, that they made
no account of their present troubles. For, say they, if He that was
crucified effects such great things, and makes the lame to walk, we
fear not these men either.[2] This again is of God's ordering. For
those who now believe were more numerous than the former. Therefore it
was that in their presence they bound the Apostles, to make them also
more fearful. But the reverse took place. And they examine them not
before the people, but privately, that the hearers may not profit by
their boldness.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes, and Annas the High Priest, and
Caiaphas, and John, and Alexander, and as many as were of the kindred
of the High Priest, were gathered together at Jersualem." (v. 5, 6.)
For now along with the other evils (of the times[3]), the Law was no
longer observed. And again they set off the business with the form of a
tribunal, to constitute them guilty by their iniquitous sentence. "And
when they had set them in the midst, they asked, By what power, or by
what name, have ye done this?" (v. 7.) And yet they knew it well; for
it was because they were "grieved that they preached through Jesus the
resurrection" that they arrested them. Then for what purpose do they
question them? They expected the numbers present would make them
recant, and thought by this means to have put all right again. Observe
then what they say: "And by what name have ye done this? Then Peter,
filled with the Holy Ghost, said unto them." (v. 8.) And now, I pray
you, call to mind Christ's saying; "When they deliver you up unto the
synagogues, take ye no thought how or what thing ye shall speak; for it
is the Spirit of your Father which speaketh in you. (Luke xii. 11, 14.)
So that it was a mighty Power they enjoyed. What then says Peter? "Ye
rulers of the people, and elders of Israel." Mark the Christian wisdom
of the man; how full of confidence it is: he utters not a word of
insult, but says with respect, "Ye rulers of the people, and elders of
Israel, if we be this day called to account of the good deed done to
the impotent man." He takes them in hand right valiantly; by the
opening of his speech he exposes[4] them, and reminds them of the
former things: that it is for a work of beneficence they are calling
them to account. As if he had said, "In all fairness we ought to have
been crowned for this deed, and proclaimed benefactors; but since "we
are even put upon our trial for a good deed done to an impotent man,"
not a rich man, not powerful, not noble--and yet who would feel envy in
a case like this?" It is a most forcible
(<greek>apaggelia</greek>, al.
<greek>epaggelia</greek> way of putting the case; and he
shows that they are piercing their own selves :--" By what means this
man is made whole: be it known unto you all, and to all the people
Israel; that by the Name of Jesus Christ of Nazareth: "--this is what
would vex them most. For this was that which Christ had
65
told the disciples, "What ye hear in the ear that preach ye upon the
housetops.--That in the name of Jesus Christ," he says, "of Nazareth,
Whom ye crucified, WhOm God raised from the dead, even by Him doth this
man stand here before you whole." (v. 10). (Matt. x. 27.) Think not, he
says that we conceal the country, or the nature of the death. "Whom ye
crucified, Whom God raised from the dead, even by Him doth this man
stand before you whole." Again the death, again the resurrection. "This
is the stone," he says, "which was set at nought of you builders, which
is become the head of the corner." (v. 11.) He reminds them also of a
saying which was enough to frighten them. For it had been said,
"Whosoever shall fall on this stone shall be broken; but on whomsoever
it shall fall, it will grind him to powder. (Matt. xxi. 44.)--Neither
is there salvation in any other, (v. 12.) Peter says. What wounds,
think you, must these words inflict on them! "For there is none other
name," he continues, "under heaven given among men, whereby we must be
saved." Here he utters also lofty words. For when[1] the object is, not
to carry some point successfully, but only to show boldness he does not
spare; for he was not afraid of striking too deep. Nor does be say
simply, "By another;" but, "Neither is there salvation in any other:
that is, He is able to save us. In this way he subdued their
threatening.
"Now when they saw the, boldness of Peter and John,
and perceived that they were unlearned and ignorant men, they marvelled
and they took knowledge of them, that they had been with Jesus." (v.
13.) The two unlearned men beat down with their rhetoric them and the
chief priests. For it was not they that spake, but the grace of the
Spirit. "And beholding the man which was healed standing with them,
they could say nothing against it." (v. 14.) Great was the boldness of
the man; that even in the judgment-hall he has not left them. For had
they said that the fact was not so, there was he to refute them. "But
when they had commanded them to go aside out of the council, they
conferred among themselves, saying, What are we to do to these men?"
(v. 15.) See the difficulty they are in, and how the fear of men again
does everything. As in the case of Christ, they were not able (as the
saying is) to undo what is done,[2] nor to cast it into the shade, but
for all their hindering, the Faith did but gain ground the more; so was
it now. "What shall we do?" O the folly! to suppose that those who had
tasted of the conflict, would now take fright at it: to expect,
impotent as their efforts had proved in the beginning, to effect
something new, after such a specimen of oratory as had been exhibited!
The more they wished to hinder, the more the business grew upon their
hands. But what say they? "For that indeed a notable miracle hath been
done by them is manifest to all them that dwell in Jerusalem; and we
cannot deny it. But that it spread no further among the people, let us
straightly threaten them, that they speak henceforth to no man in this
name. And they called them, and commanded them not to speak at all, nor
teach, in the name of Jesus." (v. 16-18.) See what effrontery is shown
by these, and what greatness of mind by the Apostles. "But Peter and
John answered and said unto them, Whether it be right in the sight of
God to hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard. So when they had further
threatened them, they let them go, finding nothing how they might
punish them, because of the people." (v. 19-21.) The miracles shut
their mouths: they would not so much as let them finish their speech,
but cut them short in the middle, most insolently. "For all men
glorified God for that which was done. For the man was above forty
years old, on whom this miracle of healing was showed." (v. 22.) But
let us look over what has been said from the beginning.
"And as they spake unto the people, etc. Being
grieved that they taught the people, and preached through Jesus the
resurrection of the dead." (Recapitulation, v. 1, 2.) So[3] then at
first they did all for the sake of man's opinion (or glory): but now
another motive was added: that they should not be thought guilty of
murder, as they said subsequently, "Do ye wish to bring this man's
blood on us?" (ch. v. 28.) O the folly! Persuaded that He was risen,
and having received this proof of it,[4] they expected that He Whom
death could not hold, could be cast into the shade by their
machinations! What
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can match the folly of this![1] Such is the nature of wickedness: it
has no eyes for anything, but on all occasions it is thrown into
perturbation. Finding themselves overborne, they felt like persons who
have been outwitted: as is the case with people who have been
forestalled and made a sport of in some matter. And yet[2] they
everywhere affirmed that it was God that raised Him: but[3] it was "in
the Name of Jesus" that they spake showing that Jesus was risen.
"Through Jesus, the resurrection of the dead": for they themselves also
held a resurrection: a cold and 'puerile doctrine, indeed, but still
they held it. Why this alone, was it not sufficient to induce them to
do nothing to them--I mean, that the disciples with such boldness bore
themselves in the way they did? Say, wherefore, O Jew, dost thou
disbelieve? Thou oughtest to have attended to the sign done, and to the
words, not to the evil disposition of the many. "By their teaching the
people."[4] For already they were in ill repute with them by reason of
what they had done to Christ; so that they were rather increasing their
own obloquy. "And they laid hands on them, and put them in hold until
the morrow; for it was now eventide." (v. 3.) In the case of Christ,
however, they did not so; but having taken Him at midnight, they
immediately led him away, and made no delay, being exceedingly in fear
of the multitude: whereas in the case of the Apostles here, they were
bold. And they no more take them to Pilate, being ashamed and blushing
at the thought of the former affair, lest they should also be taken to
task for that.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes. were gathered together at Jerusalem."
(v. 5.) Again in Jerusalem: and there it is that men's blood is poured
out; no reverence for their city either; "And Annas, and Caiaphas,"
etc. (v. 6.) "And Annas," it says, "and Caiaphas." His maid-servant it
was that questioned Peter, and he could not bear it: in his house it
was that Peter denied, when Another was in bonds there: but now, when
he has come into the midst of them all, see how he speaks! "'By what
name have ye done this?" Why dost thou not speak it, what it is, but
keepest that out of sight? "By what name have ye done this?" (v. 7.)
And yet he affirmed, It was not we that did it. "Ye rulers of the
people," etc. (v. 8.) Observe his wisdom: he does not say outright, "In
the Name of Jesus we did it," but how? "In His Name this man "--He does
not say, "was made whole by us;" but--" doth stand here before you
whole." And again, "If we be examined concerning the good deed done to
the impotent man." (v. 9.) He hits them hard, that they are always
making a crime of such acts, finding fault with works of beneficence
done to men: and he reminds them of their former doings, that they run
to do murder, and not only so, but make a crime of doing good deeds. Do
you observe too (in point of rhetoric) with what dignity they express
themselves?[5] Even in the use of words they were becoming expert by
practice, and henceforth they were not to be beaten down.[*] "Be it
known unto you all," etc. (v. 10.) Whereby he shows them that they
rather do, in spite of themselves, preach Christ; themselves extol the
doctrine, by their examining and questioning. O exceeding boldness--"
Whom ye crucified! Whom God raised up"--this is bolder still! Think not
that we hide what there is to be ashamed of. He says this all but
tauntingly: and not merely says it, but dwells upon the matter. "This,"
says he, "is the Stone which was set at naught by you builders ;" and
then he goes on to teach them, saying in addition, "Which is made the
head of the corner" (v. 11.); that is to say, that the Stone is indeed
approved! Great was the boldness they now had, in consequence of the
miracle. And when there was need to teach, observe how they speak and
allege many prophecies; but when the point was to use boldness of
speech, then they only speak peremptorily. Thus "Neither," says he, "is
there any other name under heaven given among men whereby we must be
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saved." (v. 12.) It is manifest to all, he says, because not to us
alone was that Name given; he cites even themselves as witnesses. For,
since they asked, "In what name did ye it?" "In Christ's," says he:
"there is none other name. How is it that ye ask? On all hands this is
palpable. "For there exists not another name under heaven, whereby we
must be saved." This is the language of a soul which has renounced
(<greek>kategnwkuias</greek>) this present life. His
exceeding out-spokenness proves here, that when he speaks in lowly
terms of Christ, he does it not of fear, but of wise forbearance
(<greek>sugkatabainwn</greek>): but now that it was the
fitting time, he speaks not in lowly terms: by this very thing
intending to strike dismay into them. Behold another miracle not less
than the former. "And beholding the boldness of Peter and John," etc.
"And they took knowledge of them that they had been with Jesus." (v.
13.) Not without a meaning has the Evangelist set down this passage;
but in saying, "they recognized them that they had been with Jesus," he
means, in His Passion: for only these were [with Him] at that time, and
then indeed they had seen them humble, dejected: and this it was that
most surprised them: the greatness of the change. For in fact Annas and
Caiaphas with their company were there, and these then also had stood
by Him, and their boldness now amazed them. "And beholding the
boldness." For(1) not only their words; their very bearing showed it;
that they should stand s there so intrepidly to be tried in a cause
like t this, and with uttermost peril impending over them! Not only by
their words, but by their t gesture also, and their look and voice,
and, in short, by everything about them, they manifested the boldness
with which they confronted the people. From the things they uttered,
they marvelled, perhaps: "that they were unlearned and common men:" for
one may be unlearned, yet not a common or private man, and a common
man, yet not unlearned. "Having perceived," it says. Whence? From(2)
what they said? Peter does not draw out long speeches, but then by his
very manner and method (<greek>ths</greek>
<greek>apaggelias</greek> <greek>kai</greek>
<greek>ths</greek> <greek>sunqhkhs</greek> he
declares his confidence. "And they recognized them that they had been
with Jesus." Which circumstance made them believe that it was from Him
they had learned these things, and that they did all in the character
of His disciples.(*) But not less than the voice of these, the miracle
uttered a voice of its own: and that sign itself stopped their mouths.
"And beholding the man," etc.] So that they would have been peremptory
(<greek>epeskhyan</greek>) with them, if the man had not
been with them. "We cannot deny it." So that they would have denied it,
if the thing had not been so: if the testimony had not been that of the
people in general. "But that it spread no further among the people."
(v. 17.) And yet it was palpable to all men! But such is the nature of
wickedness: everywhere it is shamed. "Let us straitly threaten them."
What sayest thou? Threaten? And expect ye to stop the preaching? And(3)
yet all beginnings are hard and trying. Ye slew the Master, and did not
stop it: and now, if ye threaten, do ye expect to turn us back? The
imprisonment did not prevail with us to speak submissively, and shall
ye prevail? "And they called them, and commanded them," etc. (v. 18,
119.) It(4) had been much better for them to let them go. "And Peter
and John answered and said unto them, Whether it be right in the sight
of God to hearken unto you more than unto God, judge ye." When the
terror was abated (for that command was tantamount to their being
dismissed), then also the Apostles speak more mildly: so far were they
from
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mere bravery: "Whether(1) it be right," says he: and "We cannot [but
speak]. Whether it be right in the sight of God to obey you rather than
God." (v. 20.) Here [by "God"] they mean Christ, for he it was that
commanded them. And once more they confirm the fact of His
Resurrection. "For we cannot but speak the things we have seen and
heard:" so that we are witnesses who have a right to be believed. "So
when they had further threatened them." (v. 21.) Again they threatened
in vain. "They let them go, finding nothing how they might punish them,
because of the people: for all men glorified God for that which was
done." So then the people glorified God, but these endeavored to
destroy them: such fighters against God were they! Whereby they made
them more conspicuous and illustrious. "For My strength," it is said,
"is made perfect in weakness." (2 Cor. xii. 9.)
Already these as martyrs have borne testimony: set
in the battle against all, they said, "We cannot but speak the things
we have seen and heard." If the things we speak be false, reprehend
them; if true, why hinderest thou? Such is philosophy! Those, in
perplexity, these in gladness: those covered with exceeding shame,
these doing all with boldness: those in fear, these in confidence. For
who, I would ask, were the frightened? those who said, "That it spread
no further among people," or these who said, "we cannot but speak the
things we have seen and heard?" And these had a delight, a freedom of
speech, a joy surpassing all; those a despondency, a shame, a fear; for
they feared the people. But these were not afraid of those; on the
contrary, while these spake what they would, those did not what they
would. Which were in chains and dangers? was it not these last?
Let us then hold fast to virtue; let not these words
end only in delight, and in a certain elevation of the spirits. This is
not the theatre, for singers (<greek>kiqarwdwn</greek>),
and tragedians, and musicians (<greek>kiqaristwn</greek>),
where the fruit consists only in the enjoyment and where the enjoyment
itself passes with the passing day. Nay, would that it were enjoyment
alone, and not mischief also with the enjoyment! But so it is: each man
carries home with him much of what he has witnessed there, sticking to
him like the infection of a plague: and one indeed, of the younger
sort, having culled such snatches of song here and there of those
satanic plays,(2) as he could fix in his memory, goes singing them
about the house: while another, a senior, and forsooth too staid for
such levity, does not this indeed, but what is there spoken, both the
preachments and the very words, he remembers it all; and another again,
some filthy and absurd ditty. From this place you depart, taking
nothing with you.--We have laid down a law--nay, not we: God forbid!
for it is said, "Call no man your master upon the earth" (Matt. xxiii.
8); Christ has laid down a law that none should swear. Now, say, what
has been done with regard to this law? For I will not cease speaking of
it; "lest," as the Apostle saith, "if I come again, I must not spare."
(2 Cor. xiii. 2.) I ask then, have you laid the matter to heart? have
you thought of it seriously? have you been in earnest about it, or must
we again take up the same subject? Nay, rather, whether you have or
not, we will resume it, that you may think seriously about it, or, if
you have laid it to heart, may again do this the more surely, and
exhort others also. With what then, I pray you, with what shall we
begin? Shall it be with the Old Testament? For indeed this also is to
our shame, that the precepts of the Law, which we ought to surpass, we
do not even thus observe! For we ought not to be hearing such matters
as these: these are precepts adapted to the poor Jewish level
(<greek>ths</greek> 'I<greek>oudaikhs</greek>
<greek>euteleias</greek>: we ought to be hearing those
counsels of perfection; "Cast away thy property, stand courageously,
and give up thy life in behalf of the Gospel, scorn all the goods of
earth, have nothing in common with this present life; if any wrong
thee, do him good; if any defraud thee, bless him; if any revile thee,
show him honor; be above everything." (S. Ambros. de Off. i. 2.) These
and such as these are what we ought to be hearing. But here are we
discoursing about swearing; and our case is just the same as if, when a
person ought to be a philosopher, one should take him away from the
great masters, and set him to spell syllables letter by letter! Just
think now what a disgrace it would be for a man having a flowing beard,
and with staff in hand, and cope on shoulders,(3) to go to school with
chil-
69
dren, and be set the same tasks with them would it not be above measure
ridiculous? And yet the ridicule which belongs to us is even greater.
For not as the difference between philosophy and the spelling-lesson,
so is that between the Jewish polity and ours: no indeed, but as the
difference between angels and men. Say now, if one could fetch down an
angel from heaven, and should bid him stand here and listen to our
preaching, as one whose duty it is to conform himself thereto, would it
not be shameful and preposterous? But if to be yet, like children,
under teaching about these things be ridiculous; what must it be, not
even to attend to these things: how great the condemnation, how great
the shame To be Christians still, and to have to learn that it is not
right to swear! However, let us put up with that, lest we incur even
worse ridicule.
Well, then, let us speak to you to-day from the Old
Testament. What does it tell us? "Accustom not thy mouth to swearing;
neither use thyself to the naming of the Holy One." And why? "For as a
servant that is continually beaten shall not be without a blue mark, so
he that sweareth." (Ecclus. xxiii. 10.) See the discernment of this
wise man. He did not say, "Accustom not to swearing" thy mind, but "thy
mouth"; because being altogether an affair of the mouth, thus it is
easily remedied. For at last it becomes a habit without intention; as
for instance, there are many who entering the public baths, as soon as
they have passed the threshold, cross (Hom. in 1 Cor. xi. 7) themselves
(<greek>sfragizontai</greek>).(1) This the hand has got to
do, without any one's bidding, by force of habit. Again, at the
lighting of a candle, often when the mind is intent on something else,
the hand makes the sign. In the same way also the mouth, without
concurrence of the mind, articulates the word, from mere habit, and the
whole affair is in the tongue. "Neither use thyself," he says, "to the
naming of the Holy One. For as a servant that is continually beaten
shall not be without a blue mark, so he that sweareth." He speaks not
here of false oaths, but he cuts down all oaths, and to them also
assigns their punishment. Why then, swearing is a sin. For such in
truth is the soul; full of all these ulcers, all these scars. But you
do not see them? Yes, this is the mischief of it; and yet you might see
if you wished; for God has given you eyes. With eyes of this kind did
the Prophet see, when he said, "My wounds stink, and are corrupt,
because of my foolishness." (Ps. xxxviii. 5.) We have despised God, we
have hated that good Name, we have trodden Christ under foot, we have
lost all reverence, none names the Name of God with honor. Yet if you
love any one, even at his name you start to your feet; but God you thus
continually invoke, and make nothing of it. Call upon Him for the
benefit of your enemy; call upon Him for the salvation of your own
soul; then he will be present, then you will delight Him; whereas now
you provoke Him to anger. Call upon Him as Stephen did; "Lord," he
said, "lay not this sin to their charge." (ch. vii. 59.) Call upon Him
as did the wife of Elkanah, with tears and sobs, and prayers. (1 Sam.
i. 10.) I prevent you not, rather I earnestly exhort you to it. Call
upon him as Moses called upon Him, yea, cried, interceding for those(2)
who had driven him into banishment. For you to make mention at random
of any person of consideration, is taken as an insult: and do you bandy
God about in your talk, in season, out of season? I do not want to
hinder you from keeping God always in your mind: nay, this I even
desire and pray for, only that you should do this, so as to honor Him.
Great good would this have done us, if we had called upon God only when
we ought, and for what we ought. And why, I would ask, were such
miracles wrought in the Apostles' times, and not in ours? And yet it is
the same God, the same Name. But no, the case is not the same. For then
they called upon Him only for those objects which I have mentioned;
whereas we call upon Him not for these, but quite other purposes.--If a
man refuse to believe you, and that is why you swear, say to him,
"Believe me:" however, if you will needs make oath, swear by yourself.
I say this, not to set up a law against Christ's law; God forbid; for
it is said. "Let your yea be yea, and your nay, nay (Matt. v. 37): but
by way of coming down to your present level, that I may more easily
lead you to the practice of this commandment, and divert you from this
tyrannical habit. How many who have done well in other respects, have
been undone by these practices! Shall I tell you why it was permitted
the ancients to take oaths? (for to
70
take false oaths, was not permitted to them either.) Because they swore
by idols. But are you not ashamed to rest in laws, by which they in
their infirmity were led on to something better? It is true, when I
take a Gentile in hand, I do not immediately lay this injunction upon
him, but in the first place I exhort him to know Christ; but if the
believer, who has both learnt Him and heard Him, must needs crave the
same forbearance with the Gentile, what is the use, what the gain (of
his Christianity?)--But the habit is strong, and you cannot detach
yourself from it? Well then, since the tyranny of habit is so great,
transfer it into another channel. And how is this to be done? you will
ask. What I have said often, I say also now; let there be many monitors
(<greek>logistai</greek>), let there be many examiners and
censors
(<greek>ex</greek>s210><greek>tastai</greek>,
<greek>dokimastai</greek>). Say, if you chance to put on
your(1) mantle inside out, you allow your servant to correct your
mistake, and are ashamed to learn of him, although there is much to be
ashamed of in this; and here when you are getting hurt to your soul,
are you ashamed to be taught better by another? You suffer your menial
to put your dress in order, and to fasten your shoes, and will you not
endure him that would put your soul in order? Let even your menial,
your child, your wife, your friend, your kinsman, your neighbor, be
your teachers on this point. For as when a wild beast is hunted down
from all sides, it is impossible for it to escape; so he that has so
many to watch him, so many to reprove him, who is liable to be struck
at from all sides, cannot help being on his guard. The first day he
will find it hard to put up with, and the second, and the third; but
after that it will come easier, and, the fourth passed, there will not
even be anything to do. Make the experiment, if you doubt me; take it
into consideration, I beseech you. It is not a trifling matter to be
wrong in, nor yet to come fight in; on both sides it is great for evil
and for good. May the good be effected, through the grace and
loving-mercy of our Lord Jesus Christ, to Whom with the Father and the
Holy Ghost be glory, power, and honor, now and ever, world without end.
Amen.
HOMILY XI.
ACTS IV. 23.
"And being let go, they went to their own company, and reported all
that the chief priests and elders had said unto them."
NOT for their own glory did they tell the tale--how
should such be their motive?--but what they displayed was the proofs
therein exhibited of the grace of Christ. All that their adversaries
had said, this they told; their own part, it is likely, they omitted:
this made the hearers all the more courageous. What then? These again
flee to the true Succor, to the Alliance invincible, and again, "with
one accord. And when they heard that," it is said, "with one accord
they lifted up their voice to God, and said:" (v. 24) and with great
earnestness, for it is no prayer made at random. Observe with what
exquisite propriety their prayers are framed: thus, when they besought
to be shown who was meet for the Apostleship, they said, "Thou, Lord,
which knowest the heart of all men, show:" (ch. i. 24) for it was a
subject for Prescience there: but here, where the thing needed was that
the mouths of their adversaries should be stopped, they speak of
lordship; wherefore they begin thus: Lord,
"(<greek>Despota</greek>) the God that madest heaven and
earth, and the sea, and all that in them is: Who,(2) by the Holy Ghost
through the mouth of Thy servant, David our father, didst say, Why did
the heathen rage, and the people imagine vain things? The kings of the
earth stood up, and the rulers were gathered together against the Lord,
and against His Christ." (v. 24-26.) It is to sue God, as one may say
upon His own covenants, that they thus produce this prophecy: and at
the same time to comfort themselves with the thought, that in vain are
all the imaginations of their foes. This then is what they say: Bring
those words into accomplishment, and show that they "imagine vain
things.--For of a truth," they proceed, "there were gathered together
in this city, against Thy holy Child Jesus,
(<greek>Paida</greek>) Whom Thou hast anointed, both Herod,
and Pontius
71
Pilate, together with the Gentiles and the people of Israel, for to do
whatsoever Thy hand and Thy counsel determined before to be done. And
now, Lord, behold their threatenings." (v. 27-29.) Observe their
largeness of mind (<greek>filosofian</greek>). These are
not words of imprecation. In saying, "their threatenings, they do not
mean this or that thing specifically threatened, but only in general,
the fact of their threatening, perhaps, as being formidable. In fact,
the writer is concise in his narrative. And observe, they do not say,
"Crush them, cast them down;" but what? "And grant unto Thy servants,
that with all boldness they may speak Thy word." Let us also learn thus
to pray. And yet how full of wrath one would be, when fallen among men
intent upon killing him, and making threats to that effect? how full of
animosity? But not so these saints. "By stretching forth Thine hand to
heal, and that signs and wonders may be done by the Name of Thy holy
Child Jesus." (v. 30.) If in that Name the mighty deeds are wrought,
great will be the boldness.
"And when they had prayed, the place was shaken
where they were assembled together." (v. 31.) This was the proof that
they were heard, and of His visitation. "And they were all filled with
the Holy Ghost." What means, "They were filled?" It means, They were
inflamed; and the Gift burned up within them. "And they spake the word
of God with boldness. And the multitude of them that believed were of
one heart and of one soul." (v. 32.) Do you see that together with the
grace of God they also contributed their part? For everywhere it ought
to be well observed, that together with the grace of God they do their
part likewise. Just as Peter said above, "Silver and gold have I none";
and again, that "they were all(1) together." (ch. iii. 6.) But in this
place, having mentioned that they were heard, the sacred writer
proceeds to speak also of them, what virtue they showed. Moreover, he
is just about to enter upon the narrative of Sapphira and Ananias, and
with a view to show the detestable conduct of that pair, he first
discourses of the noble behavior of the rest. Now say, did their love
beget their poverty, or the poverty the love? In my opinion, the love
begat the poverty, and then the poverty drew tight the cords of love.
For observe what he says: "They were all of one heart and of one soul."
Behold,(2) heart and soul are what make the "together." "Neither said
any of them that aught of the things which he possessed was his own;
but they had all things common. And with great power the Apostles
rendered their testimony (<greek>apedidoun</greek>) of the
resurrection." (v. 33.) The phrase betokens them to be as persons put
in trust with a deposit: he speaks of it as a debt or obligation: that
is, their testimony they with boldness did render, or pay off, to all.
"And great grace was upon them all. Neither was there any among them
that lacked." (v. 34.) Their feeling was just as if they were under the
paternal roof, all for awhile(3) sharing alike. It is not to be said,
that though indeed they maintained the rest, yet they did it with the
feeling that the means whereof they maintained them were still their
own. No, the admirable circumstance is this, that they first alienated
their property, and so maintained the rest, on purpose that the
maintenance might not come as of their own private means, but as of the
common property. "For as many as were possessors of lands or houses
sold them, and brought the price of the things that were sold, and laid
them down at the Apostles' feet; and distribution was made unto every
man according as he had need." (v. 35.) A great mark of honor this,
that "they laid them at the Apostles' feet. And Joses, who by the
Apostles was surnamed Barnabas, ('which is, being interpreted, The son
of consolation.')" (v. 36.) I do not think that this is the same with
the companion of Matthias; for that person was also called Justus and
[Barsabas, but this, Joses and] "Barnabas" ["son of consolation "]. I
suppose he also received the name from his virtue, as being qualified
and suited for this duty. "A Levite, and of the country of Cyprus by
birth." Observe on all occasions how the writer indicates the breaking
up of the Law. But how was he also a "Cyprian by birth?" Because they
then even removed to other countries, and still were called Levites.
"Having land, sold it, and brought the price, and laid it at the
Apostles' feet.(4)"
Let us now look over again what has been said. ["And
being let go, they went to their own company, and reported all that the
chief priests and elders had said unto them."] (Recapitulation, v. 23.)
See the unostentatious
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conduct of the Apostles, and their largeness of mind. They did not go
about boasting, and say, "How we served
(<greek>apekrhsameqa</greek>) the priests!" nor were they
ambitious of honor: but, we read, "they came unto their own company.
Observe how they do not cast themselves upon temptations, but when the
temptations present themselves, with courage endure them. Had it been
some other of the disciples, perhaps, emboldened by the countenance of
the multitude, he might have insulted, might have vented ever so many
harsh expressions. But not so these true philosophers; they do all with
mildness and with gentleness. "And when they heard that, we read, with
one accord they lifted up their voice to God. (v. 24.) That shout
proceeded from delight and great emotion. Such indeed are the prayers
which do their work, prayers replete with true philosophy, prayers
offered up for such objects, by such persons, on such occasions, in
such a manner; whereas all others are abominable and profane. "Lord,
Thou the God that madest heaven and earth, the sea, and all that in
them is." Observe how they say nothing idle, no old wives' talk and
fables, but speak of His power. Just as Christ Himself said to the
Jews, "If I by the Spirit of God do cast out devils: behold the Father
also speaks by the Spirit. For what saith it? "Lord, the God Who,(1) by
the Holy Ghost, through the mouth of our father Thy servant David didst
say, Why did the nations rage?" (v. 25.) Scripture is wont thus to
speak of one as of many. "For of a truth, Lord, against Thy Holy Child
Jesus, Whom Thou didst anoint,(2) both Herod and Pontius Pilate, etc.
(v. 27.) Observe how, even in prayer, they circumstantially describe
the Passion, and refer all to God.--That is, Not they had power to do
this: but Thou didst it all, Thou(8) that didst permit, that dost call
to account, and yet didst bring to accomplishment, Thou the All-skilful
and Wise, that didst serve Thee of Thine enemies for Thine own
pleasure. (v. 28.) "For to do whatever Thy hand," etc. Here they
discourse of His exceeding Skill and Wisdom and Power. So then, as
enemies they came together, and with murderous purpose, and as opposing
themselves, but they did what things Thou wouldest: 'For to do," as it
is said, "whatsoever Thy hand and Thy purpose determined before to be
done." What means, "Thy hand?" Here he seems to me to denote(4) one and
the same thing by power and purpose, meaning that for Thee it is enough
but to will: for it is not by power that one determines. "Whatsoever
Thy hand," etc. i.e. Whatsoever Thou didst ordain: either this is the
meaning, or, that by His hand He did effect. "And now, Lord, regard
their threatenings." (v. 29.) As at that time, it is said, they
"imagined vain things," so "now," grant that their imaginations may be
in vain: i.e. let not their threatenings come into accomplishment. And
this they said not because they would themselves deprecate any
hardship, but for the preaching's sake. For they do not say, "and
deliver us out of dangers;" but what? "And grant unto Thy servants,
that with all boldness they may speak Thy word." Thou Who didst bring
to pass the former designs, bring these also to accomplishment.
Observe,(5) how they affirm God to be the Author of their confidence;
and how they ask all for God's sake, nothing for their own glory or
ambition. They promise for their own part, that they will not be
dismayed; but they pray that signs may be wrought "by stretching forth
Thy hand to heal, and that signs and wonders may be done :" (v. 30) for
without these, however great the zeal they showed, they would be
striving to no purpose. God assented to their prayer, and manifested
this, by shaking the place. For "when they had prayed," it is said,
"the place was shaken. (v. 31.) And wherefore this was done, hear from
the prophet, when he says, "He looketh on the earth, and maketh it to
tremble. (Ps.
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civ. 32.) For by this He made it manifest that He is present to their
prayers. And again, another prophet saith, "The earth was shaken, and
did tremble at the presence of the Lord." (Ps. xviii. 7; lxviii, 8.)
And God did this, both to make it more awful, and to lead them on to a
courageous trust. "And they were all filled with the Holy Ghost, and
they spake the word of God with boldness." They(1) gained increased
boldness. As it was the beginning (of their work), and they had
besought a sensible sign for their persuasion
(<greek>pros</greek> <greek>to</greek>
<greek>peisqhnai</greek>
<greek>autous</greek>)--but after this we nowhere find the
like happening--therefore great was the encouragement they received. In
fact, they had no means of proving that He was risen, save by
miraculous signs. So that it was not only their own assurance
(<greek>asfaleian</greek>) that they sought: but that they
might not be put to shame, but that they might speak with boldness.
"The place was shaken," and that made them all the more unshaken. For
this is sometimes a token of wrath, sometimes of favor and providence,
but on the present occasion, of wrath. For(2) in those times it took
place in an unusual manner. Thus, at the Crucifixion, the earth was
shaken: and the Lord Himself says, "Then there shall be famines, and
pestilences, and earthquakes in divers places. (Matt. xxiv. 7.) But
then the wrath of which it was a sign was against the adversaries: as
for the disciples, it filled them with the Spirit. Observe, even the
Apostles, after the prayer, are "filled with the Holy Ghost." "And(8)
the multitudes of them that believed," etc. (v. 32.) Great, you
perceive, is the virtue of this thing, seeing their was need of this
(grace) even in that Company. For this is the foundation of all that is
good, this of which he now for the second time makes mention, exhorting
all men to the. contempt of riches: "Neither(4) said any of them that
aught of the things he possessed was his own," "but they had. all
things common." For that this was in consequence not merely of the
miraculous signs, but of their own purpose, is manifest by the case of
Sapphira and Ananias. "And with great power gave the Apostles witness,"
etc. (v. 33.) Not in word, but with power the Apostles exhibited their
testimony of the Resurrection: just as Paul saith, "And my preaching
was not with persuasive words of human wisdom, but with manifestation
of the Spirit and of power." And it is not merely, With power, but,
"With great power." (1 Cor. ii. 4.) "And great grace," it says, "was
upon them all; for neither was there any among them that lacked. (v.
34.) This is why the grace (was upon them all,) for that "there was
none that lacked:" that is, from the exceeding ardor of the givers,
none was in want. For they did not give in part, and in part reserve:
nor yet in giving all, give it as their own. And they lived moreover in
great abundance: they removed all inequality from among them, and made
a goodly order. "For as many as were possessors," etc. And with great
respect they did this: for they did not presume to give into their
hands, nor did they ostentatiously present, but brought to the
Apostles' feet. To them they left it to be the dispensers, made them
the owners, that thenceforth all should be defrayed as from common, not
from private, property.(*)
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This was also a help to them against vain-glory. If this were done now,
we should ire more pleasant lives, both rich and poor, nor would it be
more pleasant to the poor than to the rich themselves. And if you
please, let us now for awhile depict it in words, and derive at least
this pleasure from it, since you have no mind for it in your actions.
For at any rate this is evident, even from the facts which took place
then, that by selling their possessions they did not come to be in
need, but made them rich that were in need. However, let us now depict
this state of things in words, and let all sell their possessions, and
bring them into the common stock--in words, I mean: let none be
excited, rich or poor. How much gold think you would be collected? For
my part, I conjecture--for of course it is not possible to speak
exactly--that supposing all here, men and women, to empty out their
whole property, lands, possessions, houses,--for I will not speak of
slaves, since at that time there was no such thing, but doubtless such
as were slaves they sat at liberty,--perhaps ten hundred thousand
pounds weight of gold would be the amount collected: nay, twice or
thrice as much. For consider; at what number of "juga"(1) (yokes) is
our city rated? How many (of the population) shall we say are
Christians? shall we say an hundred thousand, and the rest Greeks and
Jews? Then what thousands (of pounds)of gold would be collected! And
what is the number of poor? I do not think more than fifty thousand.
Then to feed that number daily, what abundance there would bet And yet
if the food were received in common, all taking their meals together,
it would require no such great outlay after all. But, you will ask,
what should we do after the money was spent? And do you think it ever
could be spent? Would not the grace of God be ten thousand fold
greater? Would not the grace of God be indeed richly poured out? Nay,
should we not make it a heaven upon earth? If, where the numbers were
three thousand and five thousand, the doing of this thing had such
splendid success, and none of them complained of poverty, how much more
glorious would this be in so vast a multitude? And even of those that
are without, who would not contribute?--But, to show that it is the
living separately that is expensive and causes poverty, let there be a
house in which are ten children: and the wife and the man, let the one
work at her wool, the other bring his earnings from his outdoor
occupation: now tell me, in which way would these spend most? by taking
their meals together and occupying one house, or by living separately?
Of course, by living separately. For if the ten children must live
apart, they would need ten several rooms, ten tables, ten attendants,
and the income otherwise in proportion. Is it not for this very reason,
that where there is a great number of servants, they have all one
table, that the expense may not be so great? For so it is, division
always makes diminution, concord and agreement make increase. The
dwellers in the monasteries live just as the faithful did then: now did
ever any of these die of hunger? was ever any of them not provided for
with plenty of everything? Now, it seems, people are more afraid of
this than of falling into a boundless and bottomless deep. But if we
had made actual trial of this,(2) then indeed we should boldly venture
upon this plan (<greek>tou</greek>
<greek>pragmatos</greek>). What grace too, think you, would
there not be! For if at that time, when there was no believer but only
the three thousand and the five thousand: when all, throughout the
world, were enemies, when they could nowhere look for comfort, they yet
boldly entered upon this plan with such success; how much more would
this be the case now, when by the grace of God there are believers
everywhere throughout the world? What Gentile would be left? For my
part, I think there would not be one: we should so attract all, and
draw them to us? But yet if we do but make(3) fair progress, I trust in
God that even this shall be realized. Only do as I say, and let us
successfully achieve things in their regular order; if God grant life,
75
I trust that we shall soon bring you over to this way of life.
In the first place, as regards that law about
swearing: accomplish that; establish it firmly: and let him that has
kept it make known him that has not, and call him to account withal and
rebuke him sternly. For the supra, Hom. viii.) appointed time
(<greek>h</greek> <greek>proqesmia</greek>), is
at hand and I am holding inquisition in the matter, and him that is
found guilty I will banish and exclude. But God forbid that any such
should be found among us; rather may it appear, that all have strictly
kept this spiritual watchword. And as in war it is by the watchword
that friends and strangers are shown, so let it be now; for indeed now
also we are engaged in a war; that we may know our brethren that are
properly such. For what a good thing it is that we should have this to
be our cognizance both here and in a foreign land! What a weapon this,
against the very head of the devil! A mouth that cannot swear will soon
both engage God in prayers, and smite the devil a deadly blow. A mouth
that cannot swear will also be incapable of using insulting language.
Cast out this fire from your tongue, as you would from a house: this
fire, drag it out. Give your tongue a little rest: make the sore less
virulent. Yea, I beseech you, do this, that I may go on to set you
another lesson: for as long as this is not rightly done, I dare not
pass on to any other. Let this lesson be got perfectly, and you shall
have a consciousness of the achievement, and then I will introduce you
to other laws, or rather not I, but Christ. Implant in your soul this
good thing, and by little and little ye shall be a paradise of God, far
better than that paradise of old. No serpent among you, no deadly tree,
nor any such thing. Fix this habit deep. If this be done, not ye only
that are present shall be benefitted, but all that are in all the
world; and not they alone, but those that are to succeed hereafter. For
a good habit having once entered, and being kept by all, will be handed
on to long ages, and no circumstances shall be able to erase it. If he
that gathered sticks on the sabbath was stoned,--the man that is doing
a far more heinous work than that gathering, the man that is amassing a
lead of sins, for such is the multitude of oaths, what shall he
undergo? what shall he not have to endure? You will receive great
assistance from God, if this be well achieved by you. If I were to say,
Be not abusive, immediately you will plead to me your indignation;
should I say, Be not envious, you will urge some other excuse. But in
this case you have nothing of the kind to say. On which account I began
with the easy precepts, which indeed is also the uniform practice in
all arts. And thus one comes to the higher duties, by learning first
those which are easier far. How easy it is you will see, when by the
grace of God having succeeded in this, you shall receive another
precept.
Put it in my power to speak out boldly, in the
presence both of Gentiles and of Jews, and, above all, of God. Yea, I
entreat you by the love, by the pangs wherewith I have travailed for
your birth, "my little children." I will not add what follows, "of whom
I travail in birth again;" nor will I say, "until Christ be formed in
you." (Gal. iv. 19). For I am persuaded, that Christ has been formed in
you. Other language I will use towards you; "My brethren, dearly
beloved and longed for, my joy and my crown." (Phil. iv. 1.) Believe me
that I shall use no other language. If at this moment there were placed
upon my head ten thousand richly-jewelled royal crowns, they could not
give me the joy which I feel at your growth in holiness; or rather, I
do not think the monarch himself has such a joy, as that wherewith I
joy over you. Let him have come home, victorious over all the nations
at war with him, let him have won many other crowns besides the crown
of his right; and receive other diadems as tokens of his victory: I do
not think he would joy over his trophies, as I joy over your soul's
progress. For I exult, as if I had a thousand crowns on my head; and
well may I rejoice. For if by the grace of God you achieve this good
habit, you will have gained a thousand battles far more difficult than
his; by wrestling and fighting with malicious demons, and fiendish
spirits, with the tongue, not with sword, but by the will. For consider
how much is gained, if so be that you do succeed! You have eradicated,
first, a heinous habit; secondly, an evil conceit, the source of all
evil, namely, the opinion that the thing is indifferent and can do no
hurt; thirdly, wrath; fourthly, covetousness; for all these are the
offspring of swearing. Nay, hence you will acquire a sure footing in
the way to all other virtues. For as when children learn their letters,
they learn not them alone, but by means of them are gradually taught to
read; so shall it be With you. That evil conceit will no longer deceive
you, you will not say, This is indifferent; you will no longer speak by
mere habit, but will manfully stand against all, so that having
perfected in all parts that virtue which is after God, you may reap
eternal blessings, through the grace and loving-kindness of His
Only-Begotten Son, to Whom with the Father and the Holy Ghost be glory,
power and honor, now and ever, world without end. Amen.
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HOMILY XII.
ACTS IV. 36, 37.
And Joses, who by the Apostles was surnamed Barnabas (which is, being
interpreted, The son of consolation), a Levite, and of the country of
Cyprus, having land, sold it, and brought the money, and laid it at the
Apostles' feet."
THE writer is now about to relate the affair of
Ananias and Sapphira, and in order to show that the man's sin was of
the worst description, he first mentions him who performed the virtuous
deed; that, there being so great a multitude all doing the same, so
great grace, so great miracles, he, taught by none of these, but
blinded by covetousness, brought destruction upon his own head. "Having
land,--meaning that this was all he possessed,--sold it, and brought
the money, and laid it at the Apostles' feet. But a certain man named
Ananias, with Sapphira his wife, sold a possession, and kept back part
of the price, his wife also being privy to it, and brought a certain
part, and laid it at the Apostles' feet." (ch. v. 1, 2.) The
aggravating circumstance was, that the sin was concerted, and none
other saw what was done. How came it into the mind of this hapless
wretch to commit this crime? "But Peter said, Ananias, why hath Satan
filled thine heart to lie to the Holy Ghost, and to keep back part of
the price of the land?" (v. 3.) Observe even in this, a great miracle
performed, greater far than the former. "Whiles it remained," say she,
"was it not thine own? and after it was sold, was it not in thine own
power?" (v. 4.) That is, "Was there any obligation and force? do we
constrain you against your will?" "Why hast thou conceived this thing
in thine heart? thou hast not lied unto men, but unto God. And Ananias
hearing these words fell down, and gave up the ghost." (v. 5.) This
miracle is greater than that of the lame man, in respect of the death
inflicted, and the knowing what was in the thought of the heart, even
what was done in secret.(*) "And great fear came on all them that heard
these things. And the young men arose, and wound him up, and carried
him out, and buried him. And it was about the space of three hours
after, when his wife, not knowing what was done, came in. And Peter
answered unto her, Tell me whether ye sold the land for so much?" (v.
6-8.) The woman he would fain save, for the man had been the author of
the sin: therefore he gives her time to clear herself, and opportunity
for repentance, saying, "Tell me whether ye sold the land for so much?
And she said, Yea, for so much. Then Peter said unto her, How is it
that ye have agreed together to tempt the Holy Ghost? Behold, the feet
of them which have buried thy husband are at the door, and shall carry
thee out. Then she fell down straightway at his feet, and yielded up
the ghost; and the young men came in, and found her dead, and, carrying
her forth, buried her by her husband. And great fear came upon all the
Church, and upon as many as heard these things." (v. 9-11.)
After this fear had come upon them, he wrought more
miracles; both Peter and the rest; "And by the hands of the Apostles
were many signs and wonders wrought among the people; and they were all
with one accord in Solomon's porch. And of the rest durst no man join
himself to them," i.e. to the Apostles; "but the people magnified
them," i.e. the Jewish people. If(1) "no man durst join himself unto
them," the Apostles, "there were," however, "the more added unto the
Lord, believers, multitudes both of men and of women, insomuch that
they brought out into the streets their impotent folk, and laid them
upon couches and beds, that at the least the shadow of Peter passing by
might overshadow some of them." (v. 12-15.) For Peter was the
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wonderful one, and he to whom they more gave heed both because of his
public harangue, the first and the second and the third, and because of
the miracle; for he it was that wrought the miracle, the first, the
second, the third: for the present miracle was twofold: first, the
convicting the thoughts of the heart, and next the inflicting of death
at his word of command. "That at the least the shadow of Peter passing
by," etc. This had not occurred in the history of Christ; but see here
what He had told them actually coming to pass, that "they which believe
on Me, the works that I do shall they do also; and greater works than
these shall they do." (John xiv. 12.) "There came also a multitude out
of the cities round about unto Jerusalem, bringing sick folks, and them
that were vexed with unclean spirits; and they were healed every one."
(v. 116.)
And now I would have you observe the way in which
their whole life is interwoven. First there was despondency on account
of Christ taken from them, and then came joy because of the Spirit
descending upon them; again, dejection because of the scoffers, and
then joy in the result of their own apology. And here again we find
both dejection and gladness. In that they were become conspicuous, and
that God made revelations to them, there was gladness: in that they had
cut off some of their own company, there was sadness. Once more: again
there is gladness upon their success, and again sadness by reason of
the High Priest. And so it will be seen to be the case throughout. And
the same will be found to hold in the case of the ancient saints
likewise.--But let us look over again what has been said.
"They sold them," it is written, "and brought the
prices, and laid them down at the Apostles' feet." (Recapitulation. iv,
34-37.) See, my beloved brethren, how instead of leaving the Apostles
to sell, they themselves sold, and presented the prices to them.
"But(1) a certain man named Ananias," etc. (v. 1.) This history touches
Bishops too, and very forcibly. And the wife of Ananias was privy to
the thing done: therefore he examines her. But perhaps some one will
say that he dealt very harshly with her. What do you mean? What
harshness? If for gathering sticks a man is to be stoned, much rather
ought he for sacrilege; for this money was become sacred. He that has
chosen to sell his goods and distribute them, and then withdraws them,
is guilty of sacrilege. But if he is sacrilegious, who resumes from his
own, much more he who takes from what is not his own. And do not think
that because the consequence is not now the same, the crime will go
unpunished. Do you see that this is the charge brought against Ananias,
that having made the money sacred, he afterwards secreted it? Couldest
thou not, said Peter, after selling thy land, use the proceeds as thine
own? Wast thou forbidden? Wherefore after thou hadst promised it? See
how at the very beginning, the devil made his attack; in the very midst
of such signs and wonders, how this man was hardened! Something of the
same kind had happened upon a time in the Old Testament. The son of
Charmi coveted the devoted thing: for observe there also what vengeance
ensues upon the sin. Sacrilege, beloved, is a most grievous crime,
insulting, and full of contempt. We neither obliged thee to sell, the
Apostle says, nor to give thy money when thou hadst sold; of thine own
free choice thou didst it; why hast thou then stolen from the sacred
treasury? "Why," he says, "hath Satan filled thine heart?" (v. 3.)
Well, if Satan did the thing, why is the man made guilty of it? For
admitting the influence of the devil, and being filled with it. You
will say, they ought to have corrected him. But he would not have
received correction; for he that has seen such things as he had seen,
and is none the better, would certainly be none the better for anything
else that could be done; the matter was not one to be simply passed
over: like a gangrene, it must be cut out, that it might not infect the
rest of the body. As it is, both the man himself is benefitted in
regard that he is not left to advance further in wickedness, and the
rest, in that they are made more earnest; otherwise the contrary would
have ensued. In the next place, Peter proves him guilty, and shows that
the deed was not hidden from him, and then pronounces the sentence. But
wherefore, upon what purpose hast thou done this? Didst thou wish to
keep it? Thou oughtest to have kept it all along, and never to have
professed to give it. The sacrilege, beloved, is a grievous one. For
another, it may be, coveted what was not his own: but it was at thy
discretion to keep what was thine own. Why then didst thou first make
it sacred, and then take it? Out of excessive contempt hast thou done
this. The deed does not admit of pardon, it is past pleading
for.--Therefore let it be no stumbling-block to any, if at present also
there are sacrilegious persons. If there were such persons then, much
more now, when evils are
78
many. But let us "rebuke them before all, that others also may fear."
(1 Tim. v. 20.) Judas was sacrilegious, but it was no stumbling-block
to the disciples. Do you see how many evils spring from love of money?
"And great fear, it is said, came on all them that heard these things."
(v. 5.) That man was punished, and others profited thereby. Not without
cause. And yet, signs had been wrought before: true, but there was not
such a sense of fear. So true is that saying, "The Lord is known by
executing judgments." (Ps. ix. 16.) The same thing had occurred in the
case of the Ark: Uzzah was punished and fear came upon the rest. (2
Sam. vi. 7.) But in that instance the king through fear removed from
him the Ark; but here the disciples became more earnestly heedful. ["
And it was about the space of three hours after, when his wife, not
knowing what was done, came in," etc.] (v.7.) But observe how Peter,
instead of sending for her, waited till she entered; and how none of
the others durst carry out the intelligence. Such the teacher's
awfulness, such the disciples' reverence, such the obedience! "An
interval of three hours,"--and yet the woman did not hear of it, and
none of those present reported it, although there was time enough for
it to be noised abroad; but they were afraid. This circumstance the
Evangelist relates with wonder even, when he says, "Not knowing what
was done, came in." "And Peter answered unto her," etc. (v. 8.) And yet
she might have perceived even from this that Peter knew the secret. For
why, having questioned none other, does he question you? Was it not
clear that he asked because he knew? But so great was her hardness, it
would not let her attempt to evade the guilt; and with great confidence
she replied; for she thought she was speaking only to a man. The
aggravation of the sin was, that they committed it as with one soul,
just as upon a settled compact between them. "How is it that ye have
agreed together," he said, "to tempt the Spirit of the Lord? behold,
the feet of them which have buried thy husband are at the door." (v.
9.) First he makes her learn the sin, and then shows that she will
justly suffer the same punishment with her husband, since she has
committed the same wickedness: "And they shall carry thee out. And she
fell down straightway at his feet," for she was standing near him, and
yielded up the ghost." (v. 10.) So entirely by their own act had they
invited upon themselves the vengeance! Who after that would not be
struck with awe? who would not fear the Apostle? who would not marvel?
who not be afraid? "And they were with one accord, all of them in
Solomon's porch," (v. 12) no longer in a house, but having occupied the
very Temple, they there passed their time! No longer they guarded
themselves against touching the unclean; nay, without scruple they
handled the dead. And observe how, while to their own people they are
severe, against the aliens they do not exercise their power. "But(1)
the people," he says, "magnified them." (v. 13.) And as he had
mentioned their being "in Solomon's porch," that you may not wonder how
the multitude allowed this, he tells us that they did not dare even to
approach them: for "no man," he says, "durst join himself unto them."
"But believers were the more added unto the Lord, multitudes both of
men and women: insomuch that they brought forth the sick into the
streets, and laid them on beds and couches, that at the least the
shadow of Peter passing by might overshadow some of them." (v. 14, 15.)
Great faith, surpassing what had been shown in the case of Christ. How
comes this? Because Christ declared: "And greater works than these
shall he do, because I go unto My Father." (John xiv. 12.) And these
things the people do, while the Apostles remain there, and are not
moving about from place to place: also from other places they were all
bringing [their sick] on beds and couches: and from all quarters
accrued to them fresh tribute of wonder; from them that believed, from
them that were healed, from him that was punished; from their boldness
of speech towards those (their adversaries), from the virtuous behavior
of the believers: for certainly the effect produced was not owing to
the miracles only. For though the Apostles themselves modestly ascribe
it all to this cause, declaring that they did these things in the name
of Christ, yet at the same time the life and noble conduct of the men
helped to produce this effect. "And believers were more added unto the
Lord, multitudes both of men and women." Observe, how he now no longer
tells the number of them that believe; at such a rate was the faith
making way even to an immense multitude, and so widely was the
Resurrection proclaimed. So then "the people magnified them:" but they
were now no longer lightly to be despised as once they were: for in a
little moment, at a single turn of the scale, such have been the
effects produced by the fisherman and by the publican! Earth was become
a heaven, for manner of life, for boldness of speech, for wonders, for
all besides; like Angels were they looked upon with
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wonder: all unconcerued for ridicule, for threats, for perils:
compassionate(1) were they, and beneficent; some of them they succoured
with money, and some with words, and some with healing of their bodies
and of their souls; no kind of healing (<greek>pan</greek>
<greek>eidos</greek> <greek>iatreias</greek>)
but they accomplished.
Peter all but pleads for himself, when at the point
to inflict the punishment, and at the same time gives a lesson to the
rest. For because the act would seem exceeding stern, therefore it is
that he does so much(2) in the case.(*) In respect of the woman also
the process of judgment was terrible. But(3) see how many evils grow
out of the sacrilege covetousness, contempt of God, impiety; and upon
these too he pleaded for himself before the assembly, in that he did
not immediately proceed to punishment, but first exposed the sin. None
groaned, none lamented, all were terrified. For as their faith
increased, the signs also were multiplied, and great was the fear among
their own company: for the things which are from without do not so
militate (<greek>polemei</greek>) against our peace, as do
the acts of our own people. If we be firmly joined together, no(4)
warfare will be hard: but the mischief would be the being divided and
broken up. Now they went about in the public place: with boldness they
attacked even the market, and in the midst of enemies they prevailed,
and that saying was fulfilled, "Be Thou Ruler in the midst among Thine
enemies." (Ps. cx. 2.) This was a greater miracle, that they, arrested,
cast into prison, should do such acts as these!
If those for lying suffered such things, what shall
not the perjured suffer? Because she simply affirmed, "Yea, for so
much," ye see what she suffered. Bethink you then; they that swear and
forswear themselves, of what should they be worthy? It(5) comes in
opportunely to-day even from the Old Testament to show you the
heinousness of perjury. "There was," it says, "a flying sickle, ten
cubits in breadth." (Zech. v. 2.) The "flying" betokens the swift
advent of the vengeance which pursues oaths; that it is many cubits in
length and breadth, signifies the force and magnitude of the woes; that
it comes flying "from heaven," is to show that the vengeance comes from
the judgment-seat on high: that it is in the form of a sickle," denotes
the inevitableness Of the doom: for just as the sickle, where it comes
and has hooked the neck, is not drawn back with nothing but itself, but
with the head reaped off, even so the vengeance which comes upon the
sweaters is severe, and will not desist until it have completed its
work. But if we swear and escape, let us not be confident; this is but
to our woe. For what think ye? How many, since Ananias and Sapphira,
have dared the same with them? How is it then, say you, that they have
not met with the same fate? Not because it was allowed in them, but
because they are reserved. for a greater punishment. For those who
often sin and are not punished, have greater reason to fear and dread
than if they were punished. For the vengeance is increased for them by
their present impunity and the long-suffering of God. Then let us not
look to this, that we are not punished; but let us consider whether we
have not sinned: if sinning we are not punished, we have the more
reason to tremble. Say, if you have a slave, and you only threaten him,
and do not beat him; when is he most in fear, when most inclined to run
away? Is is not when you only threaten him? And hence we advise each
other not to be continually using
80
threats, thereby choosing rather to agitate the mind by the terror, and
lacerating it worse than with blows. For in the one instance the
punishment is momentary, but in the other it is perpetual. If then no
one feels the stroke of the sickle, do not look to this, but rather let
each consider whether he commits such sins. Many like things are done
now as were done before the Flood, yet no flood has been sent: because
there is a hell threatened, and vengeance. Many sin as the people did
in Sodom, yet no rain of fire has been poured down; because a river of
fire is prepared. Many go the lengths of Pharaoh; yet they have not
fared like Pharaoh, they have not been drowned in a Red Sea: for the
sea that awaits them, is the sea of the bottomless pit, where the
punishment is not accompanied with insensibility, where there is no
suffocation to end all, but in ever lengthened torture, in burning, in
strangling, they are consumed there. Many have offended like the
Israelites, but no serpents have devoured them: there awaits them the
worm that never dieth. Many have been like Gehazi, yet they have not
been struck with leprosy: for instead of leprosy, it remains for them
to be cut asunder, and numbered among the hypocrites. Many have both
sworn and forsworn; but if they have indeed escaped, let us not be
confident: the gnashing of teeth awaits them. Yea, here too they will
suffer many grievous woes, though, it may be, not immediately, but
after further transgressions, that the vengeance may be the greater;
for even we often set out at first with small sins, and then through
great offences lose all. Therefore when you see anything happening to
you, call to mind that particular sin of yours. The sons of Jacob are
an example of this. Remember Joseph's brothers; they had sold their
brother, they had even attempted to slay him; nay, they had slain him,
as far as inclination went; they had deceived and grieved the old man;
they suffered nothing. After many years they are brought into extreme
peril, and now they are put in remembrance of this their sin. Exceeding
wisely is this circumstance brought in. Hear what they say: "We are
verily guilty concerning our brother." (Gen. xlii. 21.) In this manner
then do thou also, when anything happens, say, We are verily guilty,
because we have not obeyed Christ; because we have sworn; my much
swearing, and my false swearing, has fallen upon my own head. Confess
thou; since they also confessed, and were saved. For what though the
punishment follow not immediately? Since Ahab also did not immediately
after his sin in the matter of Naboth suffer that vengeance which he
yet at last suffered. (1 Kings xxi. 19.) And what is the reason of
this? God sets thee a time, in which to wash thyself clean; but if thou
persist, at last He will send down the vengeance. You have seen the
fate of liars. Consider what is the fate of false swearers, consider,
and desist. It is impossible a swearer should not forswear himself,
whether he will or not; and no perjurer can be saved. One false oath
sufficeth to finish all, to draw down upon us the whole measure of
vengeance. Let us then take heed to ourselves, that we may escape the
punishment due to this offence, and be deemed worthy of the loving
kindness of God, through the grace and mercies of His only-begotten
Son, with Whom to the Father and the Holy Ghost be glory, power, and
honor, now and ever, and world without end. Amen.
HOMILY XIII.
ACTS V. 17, 18.
"Then having risen up, the high-priest and they that were with him
(which is the sect of the Sadducees) were filled with indignation, and
laid their hands on the Apostles, and put them in the common prison."
"Having risen up," that is, being(1) roused, being
excited at the things taking place, the high-priest and they which were
with him (which is the sect of the Sadducees) were
81
filled with indignation, and laid their hands on the Apostles:" they
now assault them more vigorously: "and put them in the common prison;"
but did not forthwith bring them to trial, because they expected them
again to be softened down. "But the Angel of the Lord opened the prison
doors, and brought them forth, and said, Go, stand and speak in the
temple to the people all the words of this life." "And when they heard
that, they entered into the temple early in the morning, and taught."
(v. 19-21.) This was done both for the encouragement of the disciples,
and for the benefit and instruction of the others. And observe how the
proceeding in the present instance is just the same as in what Christ
Himself did. Namely, in His miracles though He does not let men see
them in the act of being wrought, He furnishes the means whereby they
may be apprised of the things wrought: thus, in His Resurrection, He
did not let them see how He rose in the water made wine, the guests do
not see it done, for they have been drinking much, and the discernment
He loaves to others. Just so in the present case, they do not see them
in the act of being brought forth, but the proofs from which they might
gather what had been done, they do see. And it was by night that the
Angel put them forth. Why was this? Because(1) in this way they were
more believed than they would have been in the other: so, people would
not even have had occasion to put the question: they would not in some
other way have believed. So it was in the old times, in the case of
Nebuchadnezzar: he saw them praising God in the furnace, and then
indeed he was put in amazement. (Dan. iii. 24.) Whereas then these
priests ought as their first question to have asked, How came ye out?
instead of this, as if nothing had happened, they ask, "Did we not
straitly charge you not to speak?" (v. 28.) And observe, by report of
others they are apprised of all the circumstances: they see the prison
remaining closed with safety, and the guards standing before the
doors.(2) A twofold security this; as was the case at the sepulchre,
where was both the seal, and the men to watch. See how they fought
against God! Say, was this of man's doing, that happened to them? Who
led them forth, when the doors were shut? How came they out, with the
keepers standing before the door? Verily they must be mad or drunken to
talk so. Here are men, whom neither prison, nor bonds, nor closed
doors, had been able to keep in; and yet they expect to overpower them:
such is their childish folly! Their officers come and confess what has
taken place, as if on purpose to debar them from all show of reason. Do
you mark how there is miracle upon miracle, differing in kind, some
wrought by them, others on them, and these more illustrious than the
others? "And when they heard that, they entered into the temple early
in the morning, and taught. But the high-priest came, and they that
were with him, and called the council together, and all the senate of
the children of Israel, and sent to the prison to have them brought.
But when the officers came, and found them not in the prison, they
returned, and told, saying, The prison truly found we shut with all
safety, and the keepers standing without before the doors: but when we
had opened, we found no man within. Now when the high-priest and the
captain of the temple and the chief priests heard these things, they
doubted of them whereunto this would grow." (v. 21-25.) It(8) is well
ordered that the information was not brought to them at once, but they
are first utterly at a loss what to think, that when they have
considered it well and seen that there is a Divine Power in the case,
then they may learn the whole state of the case. "Then came one, and
told them, say-
82
ing, Behold, the men whom ye put in prison are standing in the temple,
and teaching the people. Then went the captain with the other officers,
and brought them without violence: for they feared the multitude, lest
they should have been stoned." (v. 25, 26.) O the folly of the men!
"They feared," saith he, "the multitude." Why, how had the multitude
helped the Apostles? When they ought to have feared that God Who was
continually delivering them like winged creatures out of their power,
instead of that, "they feared the multitude! "And the high-priest,"
shameless, reckless, senseless, "asked them, saying, Did not we
straitly command you that ye should not teach in this name? and, behold
ye have filled Jerusalem with your doctrine and intend to bring this
man's blood upon us." (v. 27, 28.) What then (say the Apostles)? Again
with mildness they address them; and yet they might have said, "Who are
ye, that ye countermand God?" But what do they say? Again in the way of
exhortation and advice, and with much mildness, they make answer. "Then
Peter and the other Apostles answered and said, We ought to obey God
rather than men." (v. 29.) High magnanimity! He shows them too that
they are fighting against God.(1) For, he says, Whom ye killed, Him
hath God raised up. "The God of our fathers raised up Jesus, Whom ye
slew and hanged on a tree. Him hath God exalted with His right hand to
be a Prince and a Saviour, for to give repentance to Israel, and
forgiveness of sins." (v. 30, 31.) And again they refer the whole to
the Father, that He should not seem to be alien to the Father. "And
hath exalted," saith He, "with his right hand." He affirms not merely
the Resurrection, but the Exaltation also. "For to give repentance to
Israel." Observe here as before the gain (to them): observe the
perfection of doctrine conveyed in the form of apology. "And we are
witnesses of these things." (v. 32.) Great boldness of speech! And the
ground of their credibility: "And so is also the Holy Ghost, Whom God
hath given to them that obey Him." Do you observe that they allege not
only the Spirits testimony? And they said not, "Whom He hath given" to
us, but, "to them that obey Him: therein alike showing their own
unassuming: temper, and intimating the greatness of the gift, and
showing the hearers that it was possible for them also to receive the
Spirit. See, how these people were instructed both by deeds and by
words, and yet they paid no heed, that their condemnation might be
just. For to this end did God suffer the Apostles to be brought to
trial, that both their adversaries might be instructed, and all might
learn, and that the Apostles might be invigorated to boldness of
speech. "And they hearing that, were cut to the heart." (v. 33.) The(2)
others (on a former occasion) "when they heard these things were
pricked;" here they were cut (as with a saw)
(<greek>dieprionto</greek>) "and desired to slay them."
(ch. ii. 37.)
But it is necessary now to look over again what we
have read. "But the angel of the Lord by night opened the prison doors,
and brought them forth, and said, Go, stand and speak in the temple to
the people all the words of this life. Brought(3) them forth."
(Recapitulation, v. 19, 20.) He did not bring them away to benefit
themselves thereby, but, "Stand," he says, "and speak in the temple to
the people." But if the guards had put them out, as those thought, they
would have fled, that is, supposing they had been induced to come out:
and if those had put them forth, they would not have stood in the
temple, but would have absconded. No one is so void of sense, as not at
once to see this. "Did we not straitly charge you?" (v. 28.) Well, if
they undertook to obey you, ye do well to call them to account: but if
even at the very time they told you they would not obey, what account
have you to call them to, what defence is there for them to make? "And
behold ye have filled Jerusalem with your doctrine, and intend to bring
this man's blood upon us."(*) Mark the inconsistency of the
83
accusations and the exceeding folly. They want to make it appear now,
that the dispositions of the Jews(1) are sanguinary, as if they were
doing these things not for the truth's sake, but in the wish to be
revenged. And for this reason too the Apostles do not answer them with
defiance (<greek>qrasews</greek>): for they were teachers.
And yet where is the man, who, with a whole city to back him, and
endowed with so great grace, would not have spoken and uttered
something big? But not so did these: for they were not angered; no,
they pitied these men, and wept over them, and marked in what way they
might free them from their error and wrath. And they no longer say to
them, "Judge ye:" (ch. iv. 19) but they simply affirm, saying, "Whom
God raised up, Him do we preach: it is by the will of God that these
things are done." They said not, Did not we tell you even then, that
"we cannot but speak the things which we have seen and heard?" (ib.
20.) for they are not contentious for glory; but they repeat again the
same story,--the Cross, the Resurrection. And they tell not, wherefore
He was crucified--that it was for our sakes: but they hint at this
indeed, but not openly as yet, wishing to terrify them awhile. And yet
what sort Of rhetoric is here? None at all,(2) but everywhere it is
still the Passion, and the Resurrection and the Ascension, and the end
wherefore: "The God of our fathers raised up Jesus," etc. (v. 30, 31.)
And yet what improbable assertions are these! Very improbable, no
doubt; but for all that, not rulers, not people, had a word to say
against them: but those had their mouths stopped, and these received
the teaching. "And we," saith he, "are witnesses of these things." (v.
32.) Of what things? Of His having promised forgiveness and repentance:
for the Resurrection indeed was acknowledged, now. But that He giveth
forgiveness, both we are witnesses, and "so is the Holy Ghost," Who
would not have come down, unless sins had been first remitted: so that
this is an indisputable proof. "When they heard that, they, were cut"
(to the heart), "and took counsel to slay them." (v. 33.) Hearest thou
of the forgiveness of sins, O wretched man, and that God doth not
demand punishment, and dost thou wish to slay them? What wickedness was
this! And yet, either they ought to have convicted them of lying, or if
they could not do that, to have believed: but if they did not choose to
believe, yet they ought not to slay them. For what was there deserving
of death? Such was their intoxication, they did not even see what had
taken place. Observe, how everywhere the Apostles, when they have made
mention of the crime, add the mention of forgiveness; showing, that
while what had been done was worthy of death, that which was given was
proffered to them as to benefactors! In what other way could any one
have persuaded them?
"Then stood up the high-priest," etc. As(3) men in
high repute, these(the Apostles) were about to take their place near to
the Prophets. The Sadducees were they that were most sore on the
subject of the Resurrection. But perchance some one will say: Why, what
man, endowed with such gifts as the Apostles were, would not have been
great? But consider,(4) I pray you, how, before that they were endowed
with the grace, "they were continuing steadfastly with one accord in
prayer" (ch. i. 14), and depending on the aid from above. And dost
thou, my beloved, hope for the kingdom of heaven, yet endurest naught?
And hast thou received the Spirit, yet sufferest not such things, nor
encounterest perils? But they, before they had breathing-time froth
their former dangers, were again led into others. And even this too,
that there is no arrogance, no conceit, how great a good
84
it is! To converse with mildness, what a gain it is! For not all that
they did was the immediate work of grace, but there are many marks of
their own zeal as well. That the gifts of grace shine forth in them,
this was from their own diligence. See, for instance, from the very
beginning, how careful Peter is; how sober and vigilant: how they that
believed east away their riches, had no private property, continued in
prayer, showed that they were of one mind, passed their time in
fastings. What grace, I ask (alone), did all this? Therefore it is that
He brings the evidence home to them through their own officers. Just as
in the case of Christ, it was their officers who said, "Never man spake
as this Man speaketh." (John vii. 46.) These(1) (proofs) are more apt
to be believed than the Resurrection.--Observe also the moderation
shown by (the rulers) themselves, and how they give way. "The
high-priest asked them, saying," etc. (v. 27): here he reasons with
them, forsooth, in a moderate tone; for he was frightened: indeed to
hinder was what he desired rather than to kill, since that he cannot
do: and with the view to rouse them all, and show them the extreme
danger they are in, "And intend," says he (to the Apostles)," to bring
this man's blood upon us." Dost thou still take Him to be but man? He
wants to make it appear that the injunction was necessary for their own
safety. But mark what (Peter) says: "Him hath God exalted with His
right hand to be a Prince and a Saviour, for to give repentance to
Israel, and forgiveness of sins." (v. 31.) Here he forbears to mention
the Gentiles, not to give them a handle against him. "And they
desired," it says, "to slay them." (v. 33.) See again these in
perplexity, these in pain: but those in quiet and cheerfulness and
delight. It is not merely, They were grieved, but "They were cut" (to
the heart). Truly this makes good that proverb, "Evil do, evil fare:"
as we may see in this case. Here were these men in bonds, set at the
bar of judgment, and the men that sit in judgment upon them were in
distress and helpless perplexity. For as he who strikes a blow upon the
adamant, gets the shock of the blow himself, so it was with these men.
But they saw that not only was their boldness of speech not stopped,
but rather their preaching increased the more, and that they discoursed
without a thought of fear, and afforded them no handles against them.
Let us imitate these, my beloved: let us be
undaunted in all our dangers. There is nothing dreadful to him that
fears God; but all that is dreadful is for others. For when a man is
delivered from his passions, and regards all present things as a
shadow, say, from whom shall he suffer anything dreadful? whom shall he
have to fear? whom shall he need plead to? Let us flee to this Rock
which cannot be shaken. If any one were to build for us a city, and
throw up a wall around it, and remove us to a land uninhabited, where
there were none to disturb us, and there supply us with abundance of
everything, and not suffer us to have aught to trouble us with anybody,
he would not set us in such perfect safety, as Christ hath done now. Be
it a city made of brass, if you will, surrounded on all sides with a
wall, lofty and impregnable, let there be no enemy near it; let it have
land plentiful and rich, let there be added abundance of other things,
let the citizens too be mild and gentle, and no evil-doer there,
neither robber, nor thief,' no informer, no court of justice, but
merely agreements (<greek>sunallalmata</greek>); and let us
dwell in this city: not even thus would it be possible to live in
security. Wherefore? Because there could not but be differences with
servants, with wives, with children, to be a groundwork of much
discomfort. But here was nothing of the kind; for here was nothing at
all to pain them or cause any discomfort. Nay, what is more wonderful
to say, the very things which are thought to cause discomfort, became
matter of all joy and gladness. For tell me, what was there for them to
be annoyed at? what to take amiss? Shall we cite a particular case for
comparison with them? Well, let there be one of consular dignity, let
him be possessed of much wealth, let him dwell in the imperial city,
let him have no troublesome business with anybody, but only live in
delight, and have nothing else but this to do, seated at the very
summit of wealth and honor and power: and let us set against him a
Peter, in bonds if you will, in evils without number: and we shall find
that he is the man that lives the most delightfully. For when there is
such excess of joy, as to be delighted when in bonds, think what must
be the greatness of that joy! For like as those who are high in office,
whatsoever evils may happen, are not sensible of them, but continue in
enjoyment: so did these the more rejoice on account of these very
evils. For it is impossible, impossible in words to express how great
pleasure falls to their lot, who suffer for Christ's sake: for they
rejoice in their sufferings, rather than in their good things. Whoso
85
loves Christ, knows what I say.--But what as regards safety? And who, I
ask, if he were ever so rich, could have escaped so many perils, going
about among so many different nations, for the sole purpose(1) of
bringing about a reformation in their manner of life? For it was just
as if by royal mandate that they carried all before them, nay, far more
easily, for never mandate could have been so effectual, as their words
were. For the royal edict compels by necessity, but these drew men
willingly and spontaneously, yea, and with hearts above measure
thankful. What royal edict, I ask, would ever have persuaded men to
part with all their property and their lives; to despise home, country,
kindred, yea, even serf-preservation? Yet the voices of fishermen and
tent-makers availed for this. So that they were both happy, and more
powerful and strong than all others. "Yes," say you, "those of course
were, for they wrought miracles." (supra, p. 83, note 4.) But I ask
what miracles did those who believed work. the three thousand, and the
five thousand; and yet these, we read, passed their time in gladness?
And well they might: for thai which is the groundwork of all
discomforts, the possession of riches, was done away with. For that,
that, I say, was ever the cause both of wars and fighting, and grief,
and discomfort, and all evils: the thing which makes life full of labor
and troubles, it is that. And indeed it would be found that many more
rich than poor have reason to be sad. If any think this is not true,
their notion is derived not from the nature of the things, but from
their own fancy. And if the rich do enjoy some sort of pleasure, this
is not to be wondered at: for even those who are covered all over with
the itch, have a good deal of pleasure. For that the rich are for all
the world like these, and their mind affected in the same sort, is
plain from this circumstance. Their cares annoy them, and they choose
to be engrossed with them for the sake of the momentary pleasure: while
those who are free from these affections, are in health and without
discomfort. Whether is more pleasant, I ask, whether of the two more
safe? To have to take thought only for a single loaf of bread and suit
of clothes, or for an immense family, both slaves and freemen, not
having care about himself (only)? For as this man has his fears for
himself, so have you for those who depend on your own person. Why,(2) I
pray you, does poverty seem a thing to be shunned? Just in the same way
as other good things are, in the judgment of many, things to be
deprecated. "Yes," say you, "but it is not that those good things are
subjects for deprecation, but that they are hard of attainment." Well,
so is poverty, not a thing to be deprecated, but hard of attainment: so
that if one could bear it, there would be no reason to deprecate it.
For how is it that the Apostles did not deprecate it? how is it that
many even choose it, and so far from deprecating, even run to it? For
that which is really a thing to be deprecated, cannot be an object of
choice save to madmen. But if it be the men of philosophic and elevated
minds that betake themselves to this, as to a safe and salubrious
retreat, no wonder if to the rest it wears a different appearance. For,
in truth, the rich man seems to me to be just like a city, unwalled,
situated in a plain, inviting assailants from all sides: but poverty, a
secure fortress, strong as brass can make it, and the way up to it
difficult. "And yet," say you, "the fact is just the reverse: for these
are they, who are often dragged into courts of law, these are they who
are overborne and ill-treated." No: not the poor, as poor, but those
who being poor want to be rich. But I am not speaking of them, but of
such as make it their study to live in poverty. For say, how comes it
that nobody ever drags the brethren of the hills into courts of law?
and yet if to be poor is to be a mark for oppression, those ought most
of all to be dragged thither, since they are poorer than all others.
How comes it that nobody drags the common mendicants into the
law-courts? Because they are come to the extreme of poverty. How is it
that none does violence to them, none lays vexatious informations
against them? Because they abide in a stronghold too safe for that. How
many think it a condition hard to struggle against, poverty, I mean,
and begging! What then, I ask, is it a good thing to beg? "It is good,
if there be comfort," say you; "if there be one to give: it is a life
so free from trouble and reverses, as every one knows." But I do not
mean to commend this; God forbid! what I advise is the not aiming at
riches.
For say, whom would you rather call blessed? those
who find themselves at home with virtue,
(<greek>epithdeious</greek> <greek>pros</greek>
<greek>arethn</greek>) or those who stand aloof? Of course,
those who are near. Say then, which of the two is the man to learn
anything that is profitable, and to shine in the true wisdom? the
former, or the latter? The first, all must see. If you doubt it,
Satisfy yourself in this way. Fetch hither from the market-place any of
the poor wretches there;
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let him be a cripple, lame, maimed: and then produce some other person,
comely of aspect, strong in body, full of life and vigor in every part,
overflowing with riches: let him be of illustrious birth, and possessed
of great power. Then let us bring both these into the school of
philosophy: which of them, I ask, is more likely to receive the things
taught? The first precept, at the outset, "Be lowly and moderate" (for
this is Christ's command): which will be most able to fulfil it, this
one or the other? "Blessed are they that mourn" (Matt. v. 4): which
will most receive this sap ing? "Blessed are the lowly:" which will
most listen to this? "Blessed are the pure in heart. Blessed are they
which do hunger and thirst after righteousness. Blessed are they which
are persecuted for righteousness' sake" (ib. 8, 6, 10). Which will with
ease receive these sayings? And, if you will, let us apply to all of
them these rules, and see how they will fit. Is not the one inflamed
and swollen all over, while the other is ever lowly minded and subdued
in his whole bearing? It is quite plain. Yes, and there is a saying to
that effect among those that are without: "(I was) a slave,(1)
Epictetus by name, a cripple in body, for poverty a very Irus,
and a friend of the Immortals." For how, I would ask, can it be
otherwise, but that the soul of the rich must teem with evils; folly,
vainglory, numberless lusts, anger and passion, covetousness, iniquity,
and what not? So that even for philosophy, the former is more
congenially (<greek>epithdeia</greek>) disposed than the
latter. By all means seek to ascertain which is the more pleasant: for
this I see is the point everywhere discussed, whether such an one has
the more enjoyable way of life. And yet even as regards this, we need
not be in doubt; for to be near to health, is also to have much
enjoyment. But whether of the two, I would ask, is best disposed
(<greek>epithdeios</greek>) to the matter now in hand, that
which we will needs carry into accomplishment--our law, I mean--the
poor man or the rich? Whether of them will be apt to swear? The man who
has children to be provoked with, the man who has his covenants with
innumerable parties, or the man who is concerned to apply for just a
loaf of bread or a garment? This man has not even need of oaths, should
he wish, but always lives free from cares of business; nay, more, it is
often seen that he who is disciplined to swear not at all, will also
despise riches; and one shall see in his whole behavior his ways all
branching off from this one good habit, and leading to meekness, to
contempt of riches, to piety, to subduedness of soul, to compunction of
heart. Then let us not be indolent, my beloved, but let us again show
great earnestness: they who have succeeded, that they may keep the
success achieved, that they be not easily caught by the receding wave,
nor the refluent tide carry them back again [they(2) too who are yet
behindhand, that they may be raised up again, and strive to make up
that which is wanting. And meanwhile let those who have succeeded, help
those who have not been able to do the same]: and by reaching out their
hands, as they would to men struggling in the deep water, receive them
into the haven of no-swearing (<greek>anwmosias</greek>).
For it is indeed a haven of safety, to swear not at all: whatever
storms burst upon us, to be in no danger of sinking there: be it anger,
be it insult, be it passion, be it what it may, the soul is stayed
securely; yea, though one have vented some chance word or other that
ought not, and had been better not, to be spoken, yet be has laid
himself under no necessity, no law. (Supra, Hom. ix. § 5.
ad. Pop. Ant. viii. § 3.) See what Herod did for his oath's sake:
he cut off the head of the Fore-runner. "But because of his oaths," it
says, "and because of them which sat at meat with him" (Mark vi. 26),
he cut off the head of the Prophet. Think what the tribes had to suffer
for their oath in the matter of the tribe of Benjamin (Judges xxi.
5-10): what Saul had to suffer for his oath (1 Sam. xiv. 24, etc.). For
Saul indeed perjured himself, but Herod did what was even worse than
perjury, he committed murder. Joshua again--you know how it fared with
him, for his oath in the matter of the Gibeonites. (Joshua, ch. ix.)
For it is indeed a snare of Satan, this swearing. Let us burst(3) the
cords; let us bring ourselves into a condition in which it will be easy
(not to
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swear); let us break loose from every entanglement, and from this snare
of Satan. Let us fear the command of the Lord: let us settle ourselves
in the. best of habits: that, making progress, and having achieved this
and the rest of the commandments, we may obtain those good things which
are promised to them that love Him, through the grace and
loving-kindness of our Lord Jesus Christ, with Whom to the Father and
the Holy Ghost together be glory, power, and honor, now and ever, and
world without end. Amen.
HOMILY XIV.
ACTS V. 34.
"Then stood there up one in the council, a Pharisee, named Gamaliel, a
doctor of the law, had in reputation among all the people, and
commanded the men to be put forth a little space."
THIS Gamaliel was Paul's teacher. And one may well
wonder, how, being so right-minded in his judgment, and withal learned
in the law, he did not yet believe. But it cannot be that he should
have continued in unbelief to the end.(1) Indeed it appears plainly
from the words he here speaks. He "commanded," it says, "to put the men
forth a little space [and said unto them.]" Observe how judiciously he
frames his speech, and how he immediately at the very outset puts them
in fear. And that he may not be suspected of taking their part, he
addresses them as if he and they were of the same opinion, and does not
use much vehemence, but as speaking to men intoxicated through passion,
he thus expresses himself: "Ye men of Israel, take heed to yourselves
what ye intend to do as touching these men." (v. 35.) Do not, he would
say, go to work rashly and in a hurry. "For before these days rose up
Theudas, boasting himself to be somebody: to whom a number of men,
about four hundred, joined themselves: who was slain; and all, as many
as obeyed him, were scattered, and brought to naught." (v. 36.) By
examples he teaches them prudence; and, by way of encouragement,
mentions last the man who seduced the greatest number. Now before he
gives the examples, he says, "Take heed to yourselves;" but when he has
cited them, then he declares his opinion, and says, "Refrain from these
men." For, says he, "there rose up Judas of Galilee in the days of the
taxing, and drew away much people after him: he also perished; and all,
even as many as obeyed him, were dispersed. And now I say unto you,
Refrain from these men, and let them alone: for if this council or this
work be of men, it will come to naught. But if it be of God, ye cannot
overthrow them." (al. it) (v. 37-39.) Then(2) what is there, he would
say, to hinder you to be overthrown? For, says he (take heed), "lest
haply ye be found even to fight against God." He would dissuade them
both by the consideration that the thing is impossible, and because it
is not for their good. And he does not say by whom these people were
destroyed, but that there they "were scattered," and their confederacy
fell away to nothing. For if, says he, it be of man, what needs any ado
on your part? but if it be of God, for all your ado you will not be
able to overcome it. The argument is unanswerable. "And they were
persuaded by him." (v. 40.) How were they persuaded? So as not to slay
them, but merely to scourge, For, it says, "And when they had called
the Apostles, and beaten them, they commanded that they should not
speak in the name of Jesus, and let them go." See after what great
works they are scourged! And again their teaching became more extended:
for they taught at home and in the temple, "And they departed from the
presence of the council, rejoicing that they were counted worthy to
suffer shame for His name. And daily in the temple, and in every house,
they ceased not to teach and preach Jesus Christ. (v. 41, 42.) And in
those days, when the number of the disciples was multiplied, there
arose a murmuring of the Hellenists against the Hebrews, because their
widows were neglected in the daily
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ministration." (ch. vi. 1.) Not absolutely in those immediate days; for
it is the custom of Scripture to speak of things next about to happen,
as taking place in immediate succession. But by "Hellenists" I suppose
he means those who spoke Greek ["against the Hebrews"]: for(1) they did
not use the Greek language. Behold another trial! observe how from
within and from without there are warrings, from the very first!
"Then," it says, "the twelve called the multitude of the disciples unto
them, and said, It is not reason that we should leave the word of God,
and serve tables." (v. 2.) Well said: for the needful must give
precedence to the more needful. But see, how straightway they both take
thought for these (inferior matters), and yet do not neglect the
preaching. "Because their widows were overlooked:" for those (the
Hebrews) were treated as the persons of greater consequence
(<greek>aidesimwteroi</greek>). "Wherefore, brethren, look
ye out among you seven men of honest report, full of the Holy Ghost and
wisdom, whom we may appoint over this business. But we Will give
ourselves continually to prayer, and to the ministry of the word. And
the saying pleased the whole multitude: and they chose Stephen, a man
full of faith and of the Holy Ghost (v. 3-5.) so were the others also
full of faith;(2) not to have the same things happening as in the case
of Judas, as in the case of Ananias and Sapphira--" and Philip, and
Prochoras, and Nicanor, and Timon, and Parmenas, and Nicolas a
proselyte of Antioch: whom they set before the Apostles: and when they
had prayed, they laid their hands on them. And the word of God
increased; and the number of the disciples multiplied in Jerusalem
greatly; and a great company of the priests were obedient to the faith.
(v. 5-7.)
But(3) let us look over again what has been spoken.
"Ye men of Israel take heed to yourselves."(Recapitulation, v. 35.) See
here, I pray you, how mildly Gamaliel reasons, and how he says but a
few words to them, and does not recount ancient histories, although he
might have done so, but more recent instances, which are most powerful
to produce belief. With this view he throws out a hint himself, saying,
"For before. these days" (v. 36): meaning, not many days before. Now
had he at once said, "Let these men go," both himself would have fallen
into suspicion, and his speech would not have been so effective: but
after the examples, it acquired its own proper force. And he mentions
not one instance, but a second also: "for," saith the Scripture, "in
the mouth of two witnesses" (Matt. xviii. 16): and yet he had it in his
power to mention even three. "Refrain from these men." (v. 38.) See how
mild his manner is, and his speech not long, but concise, and his
mention even of those (impostors) how free from passion: "And all, as
many as obeyed him, were scattered." And(4) for all this he does not
blaspheme Christ. They heard him, all these unbelievers, heard him,
these Jews. ["For if this council or this work be of men, it will come
to naught."] Well then, since it did not come to nought, it is not of
men. ["But if it be of God, ye cannot overthrow it."] (v. 39.) Once
more he checks them by the impossibility and the inexpediency of the
thing, saying, "Lest haply ye be found even to fight against God."(*)
And he does not say, If Christ be God; but the work (itself) declares
(this). He does not pronounce upon it, either that, it is "of men," or
that it is "of God ;" but he leaves the proof to the future. "They were
persuaded [by him]." (v. 40.) Then why, it may be asked, do ye scourge
them? Such was the incontrovertible justness of his speech, they could
not look it in the face; nevertheless, they sated their own animosity;
and again they expected to terrify them in this way. By the fact also
of his saying these things not in the presence of the Apostles, he
gained a hearing more than he would otherwise have done; and then the
suavity of his discourse and the justness of what was said, helped to
persuade them. in fact, this man all but preached the Gospel.
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"(1) Ye were persuaded," one may say, "that ye had not. strength to
overthrow it. Wherefore did ye not believe?" Such is the witness borne
even by enemies. There it is four hundred, there, four thousand: and
here the first movers were twelve. Let not the number which added
itself affright you. (ch. ii. 41; iv. 4.) He might also have mentioned
another instance, that of the Egyptian, but what he has spoken is fully
sufficient. And he closes his speech with an alarming topic: "Lest
haply," etc. And he does not pronounce upon it, lest he should seem to
be pleading their cause; but he reasons by way of syllogism froth the
issue of the matter. And he does not venture to pronounce that it is
not of men, nor yet that it is of God; for bad he said that it was of
God. they would have gainsaid him: but had he said that it was of men,
they would again have taken prompt measures. Therefore he bids them
wait for the end, saying, "Refrain," But they once more threaten
knowing indeed that they avail nothing, but doing after their manner.
Such is the nature of wickedness: it attempts even
impossibilities.--"And after this man rose up Judas," etc. These things
Josephus relates in detail. (Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii.
8. 1.) But what a great thing it was that he ventured to affirm: that
it was of God, when in the sequel it received its proof from the
events! Great boldness of speech, great freedom from all respect of
persons! (2)And he does not say, "But if ye do not overthrow it, it is
of God;" but, "If it be of God, it will not be overthrown." "And to him
they agreed." (v. 40.) They reverenced the high character of the man.
"And they departed from the presence of the council, rejoicing that
they were counted worthy to suffer shame for the name of Christ." (v.
41.) What miracles so wonderful as this? Nowhere is the like of this
recorded of the old saints: for Jeremiah indeed was scourged for the
word of God, and they threatened Elijah, and the rest: but in this
case, even by this very thing, and not only by their miracles, these
showed forth the power of God. He does not say, that they were not
pained, but that though pained they rejoiced. How does this appear?
From their boldness afterwards: they were so instant still, even after
their beatings, in preaching the word. "But in the temple," it says,
"and in every house, they ceased not to teach and preach Jesus Christ."
(v. 42.) "And in those days "--when these things were done, when there
were scourg-ings, when there were threatenings, when the disciples were
multiplying--also, it says, "there arose a murmuring." (ch. vi. 1.) And
this comes of the multitude: for it is impossible to have strict order
in a multitude. "There arose a murmuring," etc.
to,--"And(3) a great company of the priests were obedient to the
faith.--There arose murmuring against the Hebrews "--for that
description of people seemed to be more honorable--" because their
widows were neglected in the daily ministration." (*) (v. 1-7.) So then
there was a daily ministration for the widows. And observe how he calls
it a "ministration" (<greek>diakonia</greek>), and not
directly alms: extolling by this at once the doers, and those to whom
it was done. "Were neglected." This did not arise from malice, but
perhaps from the carelessness of the multitude. And therefore he
brought it forward openly, for this was no small evil. Observe, how
even in the beginning the evils came not only from without, but also
from within. For you must not look to this only, that it was set to
rights, but observe that it was a great evil that it existed. "Then the
twelve," etc. (v. 2.) Do you observe(4) how outward concerns succeed to
inward? They do not act at their own discre-
90
tion, but plead for themselves to the congregation. So ought it to be
done now. "It is not reason," says he, "that we should leave the word
of God, and serve tables." First he puts to them the unreasonableness
of the thing; that it is not possible for both things to be done with
the same attention: just as when they were about to ordain Matthias,
they first show the necessity of the thing, that one was deficient, and
there must needs be twelve. And so here they showed the necessity; and
they did it not sooner, but waited till the murmuring arose; nor, on
the other hand, did they suffer this to spread far. And, lo! they leave
the decision to them: those who pleased all, those who of all were
honestly reputed, them they present:(1) not now twelve, but "seven,
full of the Spirit and of wisdom: well reported of" for their
conversation. (v. 3.) Now when Matthias was to be presented, it was
said, "Therefore must one of these men which have companied with us all
the time" (ch. i. 21): but not so here: for the case was not alike. And
they do not now put it to the lot; they might indeed themselves have
made the election, as moved by the Spirit: but nevertheless, they
desire the testimony of the people. The fixing the number, and the
ordaining them, and for this kind of business, rested with them: but
the choice of the men they make over to the people, that they might not
seem to act from favor: just as God also leaves it to Moses to choose
as elders those whom he knew. (Num. xi. 16.) "And of wisdom." For
indeed there needs much wisdom in such ministrations. For think not,
because he hath not the word committed unto him, that such an one has
no need of wisdom: he does need it, and much too. "But we," saith he,
"will give ourselves continually to prayer, and to the ministry of the
word." (v. 4.) Again they plead for themselves, beginning and ending
with this. "Will give ourselves continually," he saith. For so it
behooved, not just to do the mere acts, or in any chance way, but to be
continually doing them. "And the saying," we are told, "pleased the
whole multitude." (v. 5, 6.) This too was worthy of their wisdom. All
approved of what was said so sensible was it. "And they chose," it says
(again it is the people (<greek>autoi</greek>) that
choose,) "Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and
Nicolas a proselyte of Antioch: whom they set before the Apostles: and
when they had prayed, they laid their hands on them." They separated
them from the multitude, and it is the people
(<greek>autoi</greek>) that draw them, not the Apostles
that lead them. Observe how he avoids all that is superfluous: he does
not tell in what way it was done, but that they were ordained
(<greek>ekeirotonhqhsan</greek>) with prayer: for this is
the meaning of <greek>keirotonia</greek>, (i.e. "putting
forth the hand,") or ordination: the hand of the man is laid upon (the
person,) but the whole work is of God, and it is His hand which
toucheth the head of the one ordained, if he be duly ordained. "And the
word of God," it says, "increased: and the number of the disciples
multiplied." (v. 7.) It is not for nothing that he says this: it shows
how great is the virtue of alms and good order. And as he is about in
the sequel to enlarge (<greek>auxein</greek>) upon the
affair of Stephen, he puts first the causes which led to it. "And
many," he says, "of the priests were obedient to the faith." For(2)
since they perceived such to be the mind of their ruler and teacher,
they put the matter to the test of facts.--It is also a subject for
wonder, how it was that the multitude was not divided in its choice of
the men, and how it was that the Apostles were not rejected by them.
But what sort of rank these bore, and what sort of office they
received, this is what we need to learn. Was it that of Deacons? And
yet this is not the case in the Churches. But(3) is it to the
Presbyters that
91
the management belongs? And yet at present there was no Bishop, but the
Apostles only. Whence I think it clearly and manifestily follows, that
neither Deacons nor Presbyters is their designation: but it was for
this particular purpose that they were ordained.(*) And this business
was not simply handed over to them without further ceremony, but the
Apostles prayed over them, that power might be given to them. But
observe, I pray you, if there were need of seven men for this, great in
proportion must have been the sums of money that flowed in, great in
proportion also the number of widows. So then the prayers were not made
in an off-hand way, but with much deliberate attention: and this
office,(1) as well as preaching, was thus brought to good effect; for
what they did, they effected mostly by the means of these (their
prayers.) Thus they were enabled to give their attention to things
spiritual; thus were these also free to undertake long journeys; thus
were these put in trust with the word. But the writer does not say
this, nor extol them, but that it was "not reason" that they should
leave the work given to them. Thus they had been taught by Moses's
example not to undertake the management of everything by themselves.
(Num. xi. 14.) "Only," it is said, "that we should remember the poor."
(Gal. ii. 10.) And(2) how did they bring these forward? They fasted.
"Look you out seven men," etc. (v. 3.) It is not simply, spiritual men,
but, "full of the Spirit and of wisdom, "for it needed very great
superiority of mind (<greek>filosofias</greek>) to bear the
complainings of widows. For what profits it, that the dispenser of alms
steal not, if nevertheless he waste all, or be harsh and easily
provoked? "And they chose Stephen, a man full of faith and of the Holy
Ghost." (v. 5.) And in this regard Philip also was admirable: for it is
of him that the writer says: "And we entered into the house of Philip
the Evangelist, which was one of the seven; and abode with him."--(ch.
xxi. 8.) Dost thou mark how matters are ordered quite otherwise than
after the matter of men? "And the number of disciples was multiplied in
Jerusalem." (v. 7.) In Jerusalem the multitude increased. Wonderful,
where Christ was slain, there the preaching increased! And not only was
it not the case that some were offended then in the manner of Ananias,
but the awe became even greater: while these are scourged, those
threatening, those tempting the Spirit, those murmuring. But I would
have thee remark under what circumstances the multitude increased:
after these trials, then it was that the multitude increased, and not
before. Mark also how great the mercy of God. Of those chief-priests,
of the very men who had indignation and sore displeasure and so cried
out and said, "He saved others, Himself He cannot save;" of these
same," Many," it says, "were obedient unto the faith." (Matt. xxvii.
42.)
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Him therefore let us also imitate. He received them,
and did not cast them out. So let us requite those our enemies, who
have wrought us even numberless ills. Whatever good thing we may have,
let us impart to them: let us not pass them by, in our acts of
beneficence. For if we ought, by suffering ill, to sate their rage,
much more, by doing them good: for this is a less thing than the other.
For it is not all alike, to do good to an enemy, and to be willing to
suffer greater wrongs than he wishes (to inflict):(1) from the one we
shall come on to the other. This is the dignity of Christ's disciples.
Those crucified Him, when He had come for the very purpose of doing
them good; His disciples they scourged; and after all this, He admits
them to the same honor with His disciples, making them equally
partakers of His gifts. I beseech you, let us be imitators of Christ:
in this regard it is possible to imitate Him: this makes a man like
unto God: this is more than human. Let us hold fast to Mercy: she is
the schoolmistress and teacher of that higher Wisdom. He that has
learnt to show mercy to the distressed, will learn also not to resent
injuries; he that has learnt this, will be able to do good even to his
enemies. Let us learn to feel for the ills our neighbors suffer, and we
shall learn to endure the ills they inflict. Let us ask the person
himself who ill-treats us, whether he does not condemn himself? would
he not be glad to show a nobler spirit
(<greek>filosofein</greek>) ? must he not own that his
behavior is nothing but passion, that it is little-minded, pitiful?
would he not like to be of those who are wronged and are silent, and
not of those who do wrong, and are beside themselves with passion? can
he go away not admiring the patient sufferer? Do not imagine that this
makes men despicable. Nothing makes men so despicable, as insolent and
injurious behavior: nothing makes men so respectable, as endurance
under insolence and injury. For the one is a ruffian, the other a
philosopher; the one is less than man, the other is equal to angels.
For though he be inferior to the wrong-doer, yet, for all that,
he has the power, if he had the mind, to be revenged. And
besides, the one is pitied by all, the other hated. What then? The
former will be much the better of the two: for everybody will treat the
one as a madman, the other as a man of sense. He(2) cannot speak
of him in evil sort: yea, thou fearest, says one, lest perchance he be
not such (as thou wouldest represent). Best that thou speak not evil in
thy thought even; next, that thou speak it not to another. Pray not
then to God against this man: if thou hear him evil-spoken of, take his
part: say, It was passion that spoke such words, not the man; say, It
was anger not my friend: his madness, not his heart. Thus let us
account of each offence. Wait not for the fire to be kindled, but check
it before it comes to that: do not exasperate the savage beast, rather
do not suffer it to become exasperated: for thou wilt no longer be able
to check it, if once the flame be kindled. For what has the man called
thee? "Thou feel and simpleton." And which then is liable to the name?
the called, or the caller? For the one, be he ever so wise, gets the
character of being a feel: but the other, even if he be a simpleton,
gets credit for being wise, and of philosophic temper. Say, which is
the simpleton? he who alleges against another what is untrue, or he who
even under such treatment is unmoved? For if it be the mark of true
philosophy to be unmoved however moved; to fall into a passion when
none moves to anger--what folly is it! I say not yet, how sore a manner
of punishment is in store for those who utter such reproaches and
revilings against their neighbor. But how? has he called thee "a low
fellow and low-born, a sorry creature and of sorry extraction?" Again
he has turned the taunt against himself. For the other will appear
worthy and respectable, but he a sorry creature indeed: for to cast up
such things, that is to say, meanness of birth, as a disgrace. is
little-minded indeed: while the other will be thought a great and
admirable character, because he thinks nothing of such a taunt, and is
no more affected by it than if he were told(3) that he had about him
any other ordinary
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and quite indifferent circumstance. But does he call thee "adulterer,"
and such like? At this thou mayest even laugh: for, when the conscience
is not smitten, there can be no occasion for wrath. * * For when one
has considered what bad and disgraceful disclosures he makes, still for
all that, there is no need to grieve. He has but laid bare now, what
everybody must be apprised of by and bye: meanwhile, as regards himself
he has shown all men that he is not to be trusted, for that he knows
not how to screen his neighbor's faults: he has disgraced himself more
than he has the other; has stopped up against himself every harbor: has
made terrible to himself the bar at which he must hereafter be tried.
For not the person (whose secrets are betrayed) will be the object of
everybody's aversion, but he, who where he ought not to have raised the
veil, has stripped off the clothes. But speak thou nothing of the
secrets thou knowest: hold thou thy peace if thou wouldest bear off the
good fame. For not only wilt thou overthrow what has been spoken, and
hide it: but thou wilt also bring about another capital result: thou
wilt stop sentence being given against thyself. Does somebody speak
evil of thee? Say thou "Had he known all, he would not have spoken only
thus much."--So you admire what has been said, and are delighted with
it? Aye, but you must follow it. For when we tell you all(1) these
maxims of the heathen moralists, it is not because Scripture does not
contain hundreds of such sayings, but because these are of more force
to put you to the blush. As in fact Scripture itself is wont to use
this appeal to our sense of shame; for, instance, when it says, "Do ye
even as the heathen." (Jer. xxxv. 3.) And the prophet Jeremiah brought
forward into public view the children of Rechab, how they would not
consent to violate the command of their father.--Miriam and her company
spake evil of Moses, and he immediately begged them off from their
punishment; nay, would not so much as let it be known that his cause
was avenged. (Num. ch. xii.) But not so we: on the contrary, this is
what we most desire; to have all men know that they have not passed
unpunished. How long shall we breathe of the earth?--One party cannot
make a fight. Pluck the madmen from both sides, you will exasperate
them the more: but pluck from right or from left, and you have quenched
the passion. The striker, if he has to do with one who will not put up
with blows, is the more set on: but if with one who yields, he is the
sooner unnerved, and his blow is spent upon himself. For no practised
pugilist so unnerves the strength of his antagonist, as does a man who
being injuriously treated makes no return. For the other only goes off
ashamed, and condemned, first by his own conscience, and secondly by
all the lookers on. And there is a proverb too, which says, that "to
honor another, is to honor one's self": therefore also to abuse another
is to abuse one's self. None, I repeat, will be able to harm us, unless
we harm ourselves; nor will any make me poor, unless I make myself
such. For come, let us look at it in this way. Suppose that I have a
beggarly soul, and let all lavish all their substance upon me, what of
that? So long as the soul is not changed, it is all in vain. Suppose I
have a noble soul, and let all men take from me my substance: what of
that? So long as you do not make the soul beggarly, no harm is done.
Suppose my life be impure, and let all men say just the contrary of me:
what of that? For though they say it, yet they do not judge thus of me
in their heart. Again, suppose my life be pure, and let all say of me
just the reverse: and what of that? For in their own conscience they
will condemn themselves: since they are not persuaded of what they say.
Just as we ought not to admit the praise, so neither the criminations.
And why say I these things? None will ever be able to plot against us,
nor lay us under any evil charge, if we choose (that they shall not).
For how now, I ask you? Let him drag me into a court of justice, let
him lay vexatious informations, let him, if you will, have the very
soul out of me: and what of that? for a little while, undeservedly to
suffer these things, what does it signify? "Well,(2) but this," say
you, "is of itself an evil." Well, but of itself this is a good, to
suffer undeservedly. What? would you have the suffering to be deserved?
Let me mention again a piece of philosophy, from one of the sages. A
certain person, says the story, had been put to death. And one of the
sage's disciples said to him, "Woe is me, that he should have suffered
unjustly!" The other
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turned upon him, "Why, how now?" said he, "would you have had him
justly suffer?" (Socrates ap. Diog. Laert. and Xen. Mem. Socr.) John
also, was not he unjustly put to death? Which then do you rather pity:
them that justly suffer death, or [him?(1) Do you not count them
miserable, while] him you even admire? Then what is a man injured, when
from death itself he has got great gain, not merely no hurt? If indeed
the man had been immortal, and this made him mortal, no doubt it would
be a hurt: but if he be mortal, and in the course of nature must expect
death a little later, and his enemy has but expedited his death, and
glory with it, what is the harm? Let us but have our soul in good
order, and there will be no harm from without. But thou art not in a
condition of glory? And what of that? That which is true of wealth, the
same holds for glory: if I be magnanimous
(<greek>megaloprephs</greek>), I shall need none; if
vainglorious, the more I get, the more I shall want. In this way shall
I most become illustrious, and obtain greater glory; namely, if I
despise glory. Knowing these things, let us be thankful to Him Who hath
freely given us such a life, and let us ensue it unto His glory; for to
Him belongs the glory, forever. Amen.
HOMILY XV.
ACTS VI. 8.
"And Stephen, full of faith and power, did great wonders and miracles
among the people."
SEE how even among the seven one was
preëminent, and won the first prize. For though the ordination was
common to him and them, yet he drew upon himself greater grace. And
observe, how he wrought no (signs and wonders) before this time, but
only when he became publicly known; to show that grace alone is not
sufficient, but there must be ordination also; so that there was a
further access of the Spirit. For if they were full of the Spirit, it
was of that which is from the Laver of Baptism. "Then there arose
certain of them of the synagogue." (v. 9.) Again he uses the phrase of
"rising up" (<greek>anastasin</greek>, Hom. xiii. p. 81),
to denote their exasperation and wrath. Here we have a great multitude.
And observe the difference in the form of accusation: for since
Gamaliel had stopped them from finding fault on the former plea, they
bring in another charge. "And there rose up, it says, certain of them
of the synagogue of those who are called
(<greek>twn</greek> <greek>legomenWn</greek>.
Edd. <greek>ths</greek>
<greek>legomenhs</greek>) Libertines, and of the Cyrenians
and Alexandrians, and of them of Cilicia and Asia, disputing with
Stephen. And they were not able to resist the wisdom and the spirit by
which he spake. Then they suborned men, which said, We have heard him
speak blasphemous words against Moses, and against God." (v. 9-12.)
That they may establish the charge, the phrase is, "he speaks against
God, and against Moses." And with this object too they disputed, that
they might force him to say somewhat. But he now discoursed more
openly, and perhaps spoke of the cessation of the Divine Law: or, spoke
it not, but hinted as much: since had he spoken plainly, there had been
no need of suborned men, nor yet of false witnesses.(*) The synagogues
were diverse: [to wit, "Of the Libertines"]: "of the Cyrenians, i. e.
those in the parts beyond Alexandria ["of the Alexandrians," etc.].
There also they seem to have had synagogues according to their
different nations; for many stayed behind there, that they might not be
obliged to be continually travelling. The Libertines perhaps were
freedmen of the Romans. As there were many foreigners dwelling there,
so they had their synagogues, where the Law was to be read. "Disputing
with Stephen." Observe him, not taking upon him to teach, but forced to
do so. The miracles once more brought him into ill-will; but when he
overcame m argument, it was false-witness! For they did not wish to kill
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intolerable to them. "They could not resist, etc.: then they suborned
men." Everywhere out of hand, but by means of a sentence, that they
might hurt their reputation also: and leaving those (the Apostles),
they attack these (the disciples), thinking in this way to terrify
those also. They say not, "he speaketh," but, "he ceaseth not to speak.
And they stirred up the people, and the elders, and the scribes, and
came upon him, and caught him, and brought him to the council, and set
up false witnesses, which said, This man ceaseth not to speak
blasphemous words against this holy place, and the law." (v. 12, 13.)
"Ceaseth not," say they, as if he made this his business. "For we have
heard him say that this Jesus of Nazareth shall destroy this place, and
shall change the customs which Moses delivered us." (v. 14.) "Jesus,"
they say, "the Nazarene," as a term of reproach, "shall destroy this
place, and shall change the customs." This is also what they said about
Christ. "Thou that destroyest this Temple." (Matt. xxvii. 40.) For
great was their veneration for the Temple (as indeed they had chosen to
leave their own country (<greek>metoikein</greek>) in order
to be near it) and for the name of Moses. The charge is twofold. If(1)
He "shall change the customs," He will also introduce others instead:
observe how the charge is a bitter one, and fraught with perils. "And
all that sat in the council, looking steadfastly on him, saw his face
as it had been the face of an angel." (v. 15.) So possible is it even
for one in a lower degree to shine. For what, I ask, had this man
less than the Apostles? He lacked not miracles, and great
was the boldness he exhibited.(2)--"They saw Iris face," it is said,
"as it had been the face of an angel." (Ex. xxxiv. 30.) For this
was his grace, this was the glory of Moses. God made him thus gracious
(<greek>epikarin</greek>) of visage, now that he was about
to say somewhat, thus at once by his very look to awe them. For there
are, yes, there are faces full-fraught with spiritual grace, lovely to
them that love, awful to haters and enemies. It mentions also the
reason, why they suffered his oration.--"Then," it proceeds, "said the
high-priest, Are these things so?" (ch. vii. 1.) Observe, the question
is put with mildness, that he may, effect some great mischief. For this
reason Stephen too begins his speech in a tone of gentleness, and says,
"Men, brethren, and fathers, hearken; The God of glory appeared unto
our father Abraham, when he was in Mesopotamia, before he dwelt in
Charran." (v. 2.) Immediately at the outset he overthrows their
conceit, and makes it appear by what he says, that the temple is
nothing, that the customs are nothing either, without their suspecting
his drift: also that they shall not overcome the preaching; and that
from powerless (<greek>amhkanwn</greek>) things God
evermore contrives Him powerful (<greek>eumhkana</greek>)
instruments. Mark then how these threads make the texture of the whole
speech: and moreover that having evermore enjoyed exceeding goodness,
they still requited their Benefactor with the opposite conduct, and
that they are now attempting impossibilities. "The God of glory
appeared unto our father Abraham, when he was in Mesopotamia, before he
came into Charran." Both the temple was not, and sacrifice was not, and
yet a vision of God was vouchsafed to Abraham, and yet had he
Persians(8) for his ancestors, and was in a strange land. And he does
well at the beginning of his speech to call Him, "the God of glory:"
seeing that He hath made them that are without honor to be glorious.
"Because" (says he) "it was He that made them glorious, He will make us
also." Observe how he leads them away from things of the body, from the
place, in the first instance, as the place was in question. "The God of
glory," says he: implying again, that He needs not the glory which
comes from us, which comes by the Temple: for Himself is the Fountain
thereof. Think not, he would say, in this way to glorify Him. "And from
thy kindred." How(4) then saith the Scripture, that Abraham's father
was willing to go out? Hence we learn, that it was in consequence of
Abraham's vision, that his father was moved to join in the migration.
(Gen. xi. 31.) "And said unto him, Get thee out of thy country, and
from thy kindred, and come into a land which I shall show thee." (v.
3.) It shows how far these men are from being children of Abraham, how
obedient he was. "And(5) from thy kindred." Uncomfortable
(<greek>fortika</greek>) reflections, both, that he endured
the labors, while ye reap the fruits, and that all your ancestors were
in evil case. "Then came he out of the land of the Chaldaeans, and
dwelt in Charran: and from thence, when
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his father was dead, He removed him into this land, wherein ye now
dwell. And He gave him none inheritance in it, no, not so much as to
set his foot on." (v. 4, 5.) See how he raises their thoughts away from
(their possession of) the land.(1) For if He said (that, He will give:
clearly fall came from him], and nothing from themselves. For he came,
having left both kindred and country. Wherefore then did He not give it
to him? Truly it was a figure of another land. "And He promised to give
it to him." Do you perceive, that he does not merely resume the thread
of his discourse? "He gave him not," says he; "and He promised; and to
his seed after him, when as yet he had no child." Again, what God can
do: that out of impossibilities, He doeth all; For here is a man in
Persia, so far away, and this man God saith He will make lord of
Palestine. But let us look back to what was said before.
Whence, I pray you, did that grace bloom upon the
countenance of Stephen? (Recapitulation.) The writer gives him this
report above, that he was "full of faith." (ch. vi. 8). For it is
possible to have a grace that does not consist in works of healing:
"For to one is given the grace of the Spirit (1 Cor. xii. 8, 9) in such
and such wise (<greek>toiwsde</greek>). But here, it seems
to me, it says that he was also gracious to look at: "They saw his face
as it had been the face of an angel." "Full of faith and of power": (v.
15) which is also the character given of Barnabas "he was a good man,
full of faith and of the Holy Ghost." (ch. xi. 24.) Whence we learn
that the sincere and innocent are, above all others, the(2) men to be
saved, and that these same are also more gracious. "Then they suborned
men, which said, We have heard him speak blasphemous words." (v. 11.)
In the case of the Apostles they were annoyed that they preached the
Resurrection, and that much people flowed unto them: but in this case,
that they were getting their diseases healed. (ch. iv. 2.) The things
for which they ought to give thanks, they made matter of blame: O the
madness! The men who overcame them by works, they expected to overcome
by words! It is just what they did in the case of Christ, and always
they forced them to words. For they were ashamed to seize them without
more ado, having nothing to charge them with. And observe, not the
persons themselves who bring them to judgment bear witness against
them; for they would have been refuted: but they simply hire others,
that it may not seem to be an act of mere violence. It is all of a
piece with their proceeding in the case of Christ. And observe the
power of the preaching, that, though they are not only scourged but
stoned, it still prevails: not(8) only, private individuals as they
are, dragged to the bar, but assailed from all quarters: and, their
enemies themselves being witnesses, not only were these worsted, but
"they were not able" even "to resist" (v. 10), though they were
exceeding shameless: so mightily did it overthrow them, for all that
they could do with their preposterous figments (as the saying that He
had a devil--He that cast out devils!). For the battle was not man's,
but God's against men. And there were many combined together; not only
they in Jerusalem, but others as well. (v. 9.) For "we have heard him,"
say they, "speaking blasphemous words against Moses and against God."
(v. 11.) O ye shameless ones! Ye work blasphemous deeds, and think
nothing of it. This is why Moses is added--because the things of God
were no great concern to them: and it is ever and always Moses that
they make mention of: "This Moses, which brought us out." (ch. vii.
40.) "And they stirred up the people." (v. 12.) Fickleness(4) of the
multitude! And yet how could a man who was a blasphemer have so
succeeded? How could a blasphemer work such miracles among the people?
But the undisciplined multitude made them strong who had
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the worst of it (in argument).--This was what most annoyed them. "We
have heard him," they say, "speaking blasphemous words against Moses
and against God" (v. 13): and again, "This man ceaseth not to speak
blasphemous words against this holy place and the law," and with an
addition, "the customs" "which Moses delivered to us" (v. 14); Moses,
not God. Upon the supposition of a design to overturn their manner of
life (<greek>politeias</greek> ), they accused him of
impiety also. But to show that it was not in the nature of such a man
to speak such things, and harshly ["Then all," it says, "which were in
the council, looking steadfastly upon him, saw his face, as it had been
the face of an angel"] (v. 15): so mild was he even in countenance.
For, in cases where persons were not falsely accused, Scripture
mentions nothing of this kind: but as in this case it was all false
accusation, with reason does God rectify it by the very look of the
man. For the Apostles indeed were not falsely accused, but were
forbidden: but this man is falsely accused: and therefore before all
else his countenance pleads for him. This abashed even the priest. "And
he said," etc. (ch. vii. 1.) He shows here, that the promise was made
before the Place, before Circumcision, before Sacrifice, before the
Temple, and that it was not of their merit that these received either
Circumcision or Law, but that the land was the reward of obedience
alone. Moreover, that neither on the giving of circumcision does the
promise receive its fulfillment. Also, that these were figures, and (so
was) both the leaving his country at God's command--not[1] against the
law (for home and country is where God shall lead): "Then came he out,"
it says, "of the land of the Chaldeans" (v. 4): --and that if one look
closely into the matter, the Jews are of Persian origin: and that,
without miracles, one must do as God bids, whatever hardships be the
consequence; since the Patriarch left both the grave of his father and
all that he had, in obedience to God's command. But if Abraham's father
was not allowed to take part with him in the privilege of migrating to
Palestine, because he was unworthy: much more shall the children (be
excluded at last), for all that they may have gone a good distance on
the way. "And He promised," it says, "to give it to him, and to his
seed after him." (v. 5.) Herein is shown the greatness both of
God's goodness and of Abraham's faith. For the expression, "when as yet
he had no child," does show his obedience and faith. "Promised to give
it to him and to his seed." And yet the events showed the contrary:
namely, after he came, he had not "so much as to set his foot on," had
not a child; which very things were contrary to his faith.
These things having seen, let us likewise, whatever
God shall promise, receive the same, however contrary may be the
events. And yet in our case, they are not contrary, but very suitable.
For where the promises are, there, when the contraries turn out, they
are really contrary ;but in our case it is just the reverse: for He has
told us that we should have tribulation here, but our rest there. Why
do we confound the times? Why do we turn things upside down? Say, art
thou afflicted, and livest in poverty, and in dejection? Be not
troubled: for it were worth being troubled at, wert thou destined to be
afflicted in that world: as for this present affliction, it is the
cause of rest. "This sickness," saith He, "is not unto death." (John
xi. 4.) That affliction is punishment: this, schooling and correction.
It is a contest, this life present: if so, to fight is our business
now: it is war and battle. In war one does not seek to have rest, in
war one does not seek to have dainty living, one is not anxious about
riches, one's care is not about a wife then: one thing only he looks
at, how he may overcome his foes. Be this our care likewise: if we
overcome, and return with the victory, God will give us all things. Be
this alone our study, how we may overcome the devil: though after all
it is not our own study that does it, but God's grace does the whole
business. Be it our one study, how we may attract His grace, how we may
draw to ourselves that assistance. "If God be for us, who can be
against us?" (Rom. viii. 31.) Let us make one thing our study; that He
be not our enemy, that He turn not away from us.
Not the being afflicted is an evil; the evil is, to
sin. This is the sore affliction, however we may pass our days in
luxury:--not to speak of the life to come, it is so even in this life
present. Think how our conscience is stung with remorse, and whether
this is not worse than any kind of torture! I should like to put the
question searchingly to those who live in evil ways
(<greek>en</greek> <greek>kakois</greek>),
whether they never come to reflect upon their own sins, whether they do
not tremble, and are in fear and anguish, whether they do not think
those blessed who live in abstinence, them of the mountains, them of
the strict rule? (<greek>tous</greek>
<greek>enpollh</greek>
<greek>FilosoFia</greek>) Dost thou wish to find rest in
the life to come? Suffer affliction in this life
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for Christ's sake: there is nothing equal to this rest. The Apostles
rejoiced when scourged. Paul gives this exhortation, saying, "Rejoice
in the Lord." (Philip. iv. 4.) And how can there be rejoicing, where
there are bonds, where there are tortures; where there are courts of
justice? There, most of all, is rejoicing. But[1] say, how can there be
rejoicing, where these are not? For he who is conscious of no evil,
will have a sort of exceeding delight, insomuch that in what degree you
speak of tribulation, in the same you tell of his delight. The soldier
who has received numberless wounds and is come home again, will he not
return with exceeding delight, with his wounds[2] as his title for
speaking up boldly, and as evidence of his glory and renown? And thou,
if thou be able to exclaim as Paul does, "I bear the marks of Jesus"
(Gal. vi. 17), wilt be able to become great and glorious and renowned.
"But there is no persecution." Make thy stand against glory: and should
any one speak anything against thee, fear not to be evil-spoken of for
Christ's sake: make thy stand against the tyranny of pride, against the
fighting of anger, against the torment of concupiscence. These also are
"marks,"[3] these also are torments. For, I ask, what is the worst in
tortures? Is it not, that the soul is pained, and is on fire? For in
the other case, the body too has its share: but in this, the whole
belongs to the soul. On the soul alone comes all the smart, when one is
angry, when one is envious, whatever else of this kind one does, or
rather suffers. For, in fact, it is not action, but passion, not a
doing, but a suffering--to be angered, to feel envy: therefore indeed
they are called passions (or sufferings)
(<greek>paqh</greek>per-turbationes) of the soul, yea
wounds, and bruises. For it is indeed a suffering, and worse than
suffering. Bethink you, ye that are angry, that ye do such things in
"passion," in a state of suffering. Therefore he who is not angry
suffers not. Do you mark that not he who is abused is the sufferer, but
he that abuses, as I said above? For that he is a sufferer, is plain in
the first place from the very fact, that such a thing is called by this
name of passion: and it is also plain from the (effects on the) body:
for these are the affections (<greek>paqh</greek>) for
"sufferings," as we call them] engendered by anger, viz. dimness of
vision, insanity, and numberless others. "But he insulted my boy," say
you; "but [he called him] clown."[4] Deem it not weakness thy not doing
the same thing thyself. For, I ask you, was it well done? You will not
say that: then leave that undone which being done were not well done. I
know what passions are engendered in such cases. "But," say you, "how
if he despise me, how if he say it again?" Show him that he is in the
wrong: rebuke him, entreat him: by meekness anger is put down: go and
expostulate with him. For though in cases of wrong done to ourselves it
is right not to do even this, yet it is quite necessary to do it in
behalf of others. Do not look on it as an insult to yourself that your
boy has been insulted: annoyed you may be for his sake, yet not as if
you were insulted: for it does not follow because your boy has been
ill-treated, that you are disgraced, but he is disgraced that did the
ill. Quench (thine anger) that sharp sword: let it lie in its scabbard.
If we have it un-sheathed, we shall be apt to use it even when the time
is not proper, being drawn on by it: but if it be hidden, though a
necessity should arise, yet, while we seek it in order[6] to draw it,
the anger will be quenched. Christ would not have us be angry on his
account: (hear what He saith to Peter: "Put tip again thy sword into
the sheath:") (Matt. xxvi. 52) and art thou angry on account of a boy?
Teach thy boy also to be philosophical: tell him thy own sufferings:
imitate (herein) thy Teacher. (Matt. xxvi. 52.) When they too (His
disciples) were about to be treated with dishonor, He said not, "I will
avenge you:" but, "to Me also," saith He, "they have done the same:
bear it nobly, for ye are not better than I." These words too do thou
speak to thy son and thy boy: "Thou art not better than thy master."
But these words of philosophy are counted as the talk of a widow woman.
Alas! that it is not in the power of words to bring it home to people
in the way that it is possible to be taught it by actual experience!
And that you may learn this; stand between two combatants, take part
with the wronged, not with the wrong-doers
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[that you may learn][1] whether you shall not see the victory on
your side, whether you shall not get splendid crowns.--See, how God is
insulted, and how He answers; how gently, "Where," saith He, "is Abel
thy brother?" and what saith the other: "Am I my brother's keeper?"
(Gen. vi. 9.) What could be more contumacious than this? Would any one
have heard it (patiently) even from a son? and if from a brother, would
he not have thought such conduct an insult? What then? See how again
God gently answers, "The voice of thy brother's blood," saith He
"crieth unto Me." "But God," it will be said, "is superior to wrath."
Yes, but for this reason the Son of God came down, that He might make
thee a God as far as human power can go. "But I cannot," says one,
"seeing I am man." Well then, let us give you men for instances. And do
not suppose I speak of Paul or of Peter: no, but of some of inferior
sort, yea, very much lower down. Eli's menial insulted Hannah, saying,
"Put away thy wine from thee." (1 Sam. i. 14.) What could be more
insulting than this? What then said she? "I am a woman of a hard
lot."[2] Indeed, there is nothing equal to affliction: she is the
mother of true philosophy. But this same woman, though she has her
rival, insulted her not: but what does she? She takes refuge with God,
and in her prayer does not even make mention of her, nor say, "Avenge
me, for such an one reproaches me:" so magnanimous was that woman (let
us men be ashamed):--and yet ye know, that there is nothing like
jealousy. The publican, when insulted by the Pharisee, insulted not in
return, though, had he wished it, he might have done so: but he bore it
like a philosopher, saying, "Be merciful to me a sinner." (Luke xviii.
13.) Mephibosheth,[3] having been accused and calumniated by his
servant, neither said, nor did, any evil to him, not even in the
presence of the king himself. (2 Sam. xix. 26.) Shall I tell you even
of a harlot, what philosophic magnanimity she showed? Hear Christ
saying, as she was wiping His feet with her hair, "The publicans and
harlots go into the kingdom before you." (Matt. xxi. 31.) Do you see
her standing, and taking courage, and washing away her own sins?
Observe, how she was not angry even with the Pharisee, when reproached
by him: "for had He known," says he, "that this woman is a sinner, He
would not have suffered her (Luke vii. 39): and how she said not to
him, "What then? Say, art thou pure from sins?" but felt more, wept
more, and let fall hotter tears. But if women and publicans and harlots
play the philosopher, and that before grace (i.e. of Baptism), what
pardon can they deserve, who, after so great grace, fight, and worry,
and kick one another, worse than beasts? Nothing is more base than
passion, nothing more disgraceful, nothing more frightful, nothing more
odious, nothing more hurtful. These things I say, not only in order
that towards men we may be gentle, but also if a wife be a talker, that
thou mayest bear it: let thy wife be to thee a school for training and
exercise (<greek>palaistra</greek>
<greek>kaa</greek> <greek>Uunasiion</greek>)
For how can it but be absurd, to submit to exercises which yield no
profit, where we afflict the body, but not to practise exercises at
home, which, even before the contest, present to us a crown? Does thy
wife abuse thee? Do not thou become a woman: to be abusive is womanly:
it is a disease of the soul, an inferiority. Think not that it is
unworthy of thee, when thy wife abuses thee. Unworthy it is, when thou
art abusive, but she bears patiently
(<greek>FilosoFh</greek>): then dost thou act unseemly,
then art thou disgraced: but if, having been abused, thou bear it,
great is the proof of thy strength. I do not say this, to induce wives
to be abusive: God forbid: but only in case it should so happen at the
instance of Satan. It is the part of men that are strong, to bear
the weak. And if thy servant contradict thee, bear it philosophically:
not what he deserves to have said to him, do thou say or do, but that
which it behooves thee both to do and to say. Never insult a girl by
uttering some foul word against her: never call thy servant, scoundrel
(<greek>miaron</greek>): not he is disgraced, but thou. It
is not possible to be master of one's self, being in a passion. Like a
sea rolling mountains high, it is all hurly-burly: or even as a pure
fountain, when mire is cast into it, becomes muddied, and all is in
turmoil. Yon may beat him, you may rend his coat to rags, but it is you
that sustain the greater damage: for to him the blow is on the body and
the garment, but to you on the soul. It is your own soul that you have
cut open; it is there that you have inflicted a wound: you have flung
your own charioteer from his horses. you have got him dragging along
the ground upon his back. And it is all one, as if one driver being in
a passion with another, should choose to be thus dragged along. You may
rebuke, you may chide, you may do whatever
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if be, only let it be without wrath and passion. For if he who rebukes
is physician to him who offends, how can he heal another, when he has
first hurt himself, when he does not heal himself? Say, if a physician
should go to heal another person, does he first wound his own hand,
first blind his own eyes, and so set about healing that other? God
forbid. So also, however thou rebuke, however thou chide, let thine
eyes see clearly. Do not make thy mind muddy, else how shall the cure
be wrought? It is not possible to be in the same tranquillity, being in
a passion, and being free from passion. Why dost thou first overturn
thy master from his seat, and then discourse with him as he lies
sprawling on the ground? Seest thou not the judges, how, when about to
hold the assize, they seat themselves upon the bench, in their becoming
attire? Thus do thou likewise dress thy soul with the judicial robe
(which is gentleness). "But he will not be afraid of me," say you. He
will be the more afraid. In the other case, though you speak justly,
your servant will impute it to passion: but if you do it with
gentleness, he will condemn himself: and, what is of the first
importance, God will accept thee, and thus thou wilt be able to attain
unto the eternal blessings, through the grace and loving-kindness of
our Lord Jesus Christ, with Whom to the Father together with the Holy
Spirit be glory, dominion, and honor, now and ever, and world without
end. Amen.
HOMILY XVI.
ACTS VII. 6, 7.
"And God spake on this wise, That his seed should sojourn in a strange
land; and that they should bring them into bondage, and entreat them
evil four hundred years. And the nation to whom they shall be in
bondage will I judge, said God: and after that shall they come forth,
and serve Me in this place." SEE, what a number of years the Promise
has been given, and the manner of the Promise, and nowhere sacrifice,
nowhere circumcision! He here shows, how God Himself suffered them to
be afflicted, not[1] that He had anything to lay to their charge. "And
they shall bring them into bondage," etc. But nevertheless, they did
not these things with impunity. "And the nation to whom they shall be
in bondage I will judge, said God." For,[2] to show that they are not
to go by this, in estimating who are pious (by reason of their saying,
"He trusted in God, let Him deliver Him,") (Matt. xxvii. 43).--He, the
Same that promised, He that gave the land, first permits the evils. So
also now, though He has promised a Kingdom, yet He suffers us to be
exercised in temptations. If here the freedom was not to be till after
four hundred years, what wonder, with regard to the Kingdom? Yet he
performed it, and lapse of time availed not to falsify His word.
Moreover, it was no ordinary bondage they underwent.[*] And the matter
does not terminate solely in the punishment of those (their
oppressors); but they themselves also, He saith, shall enjoy a mighty
salvation. Here he reminds them too of the benefit which they enjoyed.
"And he gave him the covenant of circumcision .' and so he begat
Isaac." Here he lets himself down to lower matters. "And circumcised
him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve
patriarchs." (v. 8).--Here[*] he seems to hint now at the type. "And
the patriarchs moved with envy, sold Joseph into Egypt." (v. 9.) Here
again, the type of Christ. Though they had no fault to find with him,
and though he came on purpose to bring them their food, they thus
ill-treated him. Still here again the promise, though it is a long
while first, receives its fulfillment. "And God was with him "--this
also is for them--"and delivered
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him out of all his afflictions." (v. 10). He shows that unknowingly
they helped to fulfil the prophecy, and that they were themselves the
cause, and that the evils recoiled on their own selves. "And gave him
favor and wisdom in the sight of Pharaoh king of Egypt, Gave him
favor," in the eyes of a barbarian, to him, the slave, the captive: his
brethren sold him, this (barbarian) honored him. "Now there came a
dearth over all the land of Egypt and Canaan, and great affliction: and
our fathers found no sustenance. But when Jacob heard that there was
corn in Egypt, he sent out our fathers first. And at the second time
Joseph was made known to his brethren." (v. 11-13). They came down to
buy, and had to depend upon him for everything. What then did he? [" He
made himself known to his brethren:"] not to this point only did he
carry his friendliness; he also made them known to Pharaoh, and brought
them down into the land. "And Joseph's kindred was made known unto
Pharaoh. Then sent Joseph, and called his father Jacob to him, and all
his kindred, threescore and fifteen souls. So Jacob went down
into Egypt, and died, he, and our fathers, and were carried over
into Sychem, and laid in the sepulchre that Abraham bought for a sum of
money of the sons of Emmor the father of Sychem. But when the time of
the promise drew nigh, which God had sworn to Abraham the people grew
and multiplied in Egypt, till another king arose, which knew not
Joseph. (v. 13-18). Then again, fresh disappointment
(<greek>anelpistia</greek>): first, famine, but they came
through that: secondly, the falling into the hands of their
enemy: thirdly, the being destroyed by the king. Then (to show) God's
fulness of ways and means (<greek>eumhkanon</greek>), "In
which time," it says, "Moses was born, and was exceeding
fair." (v. 20.) If the former circumstance was wonderful, that Joseph
was sold by his brethren, here again is another circumstance more
wonderful still, that the king "nourished" the very person who was
to overthrow his dominion, being himself the person that
was to perish. Do you observe all along a figurative enacting, so
to say, of the resurrection of the dead?But it is not the same
thing for God himself to do a thing, and for a thing to come to pass in
connection with man's purpose (<greek>proairesis</greek>).
For these things indeed were in connection with man's purpose [[1] but
the Resurrection by itself, independently.]--"And he was mighty;," it
says, "in word and in deed" (v. 22): he that was to have died. Then
again he shows how ungrateful they were to their benefactor. For, just
as in the former instance, they were saved by the injured Joseph, so
here again they were saved by another injured person, I mean, Moses.
"And when he was full forty years old," etc. For[2] what though they
killed him not actually? In intention they did kill, as did the others
in the former case. There, they sold out of their own into a strange
land: here, they drive from one strange land into another strange land:
in the former case, one in the act of bringing them food; in this, one
in the act of giving them good counsel; one to whom, under God, the man
was indebted for his life! Mark how it shows (the truth of) that saying
of Gamaliel's, "If it be of God, ye cannot overthrow it." (ch. v. 39.)
See the plotted-against eventually becoming the authors of salvation to
those plotting against them:[3] the people, plotting against itself,
and itself plotted against by others; and for all this, saved! A
famine, and it did not consume them: nor was this all: but they were
saved by means of the very person, whom they had expected to be
destroyed (by their means). A royal edict, and it did not consume them:
nay then most did their number increase, when he was dead "who knew"
them. Their own Saviour they wished to kill, but for all that, they had
not power to do it. Do you observe, that by the means whereby the devil
tried to bring to naught the promise of God, by those very means 'it
was advanced?
"And God spake on this wise," etc. (Recapitulation,
v. 6, 7.) This[4] is suitable to be said here also: that God is rich in
ways and means to bring us up from hence. For this above all showed the
riches of God's resources, that in its very reverses
(<greek>apostroFh</greek>) the nation increased, while
enslaved, while evil-
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entreated, and sought to be exterminated. And this is the greatness of
the Promise. For had it increased in its own land, it had not been so
wonderful. And besides, it was not for a short time, either, that they
were in the strange land: but for four hundred years. Hence we learn[1]
a (great lesson)of philosophic endurance
(<greek>FilosoFian</greek>):--they did not treat them as
masters use slaves, but as enemies and tyrants--and he foretold that
they should be set in great liberty: for this is the meaning of that
expression, "They shall serve (Me): and they shall come up hither
again" (<greek>entauqa</greek>
<greek>epaneleusontai</greek>); and with impunity.[2]--And
observe, how, while he seems to concede something to circumcision, he
in fact allows it nothing (v. 8); since the Promise was before it, and
it followed after.--"And the patriarchs," he says, "moved with envy.
(v. 9.) Where it does no harm, he humors
(<greek>karizetai</greek>) them: [3] for they prided
themselves much on these also.--[4] And he shows, that the saints were
not exempt from tribulation, but that in their very tribulations they
obtained help. And that these persons did themselves help to bring
about the results, who wished to cut short these same (afflictions):
just as these made Joseph the more glorious: lust as the king did
Moses, by ordering the children to be killed: since had he not ordered,
this would not have been: just as also that (Hebrew) drives Moses into
exile, that there he may have the Vision, having become worthy. Thus
also him who was sold for a slave, makes He to reign as king there,
where he was thought to be a slave. Thus also does Christ in His death
give proof of His power: thus also does He there reign as king where
they sold Him. "And gave him favor and wisdom," etc. (v. 10.) This[5]
was not only by way of honor, but that he should have confidence in his
own power. "And he made him governor over Egypt and all his house."
"Now there came a dearth," etc. On account of famine--such preparations
is he making--"with threescore and fifteen souls," he says, "Jacob went
down into Egypt, and died, he and our fathers, and were carried over
into Sychem, and laid in the sepulchre that Abraham bought for a sum of
money from the sons of Emmor the father of Sychem.[*] (v. 11-16). It
shows, that they were not masters even to the extent of a
burying-place. "But when the time of the promise drew nigh, which God
had sworn to Abraham, the people grew and multiplied in Egypt, till
another king arose, which knew not Joseph" (v. 17, 18). Observe, that
it is not during the four hundred years that He multiplies them, but
(only)when the end was about to draw nigh. And yet already four hundred
years were passed, nay more, in Egypt. But this is the wonder of it.
"The same dealt subtly with our kindred, and evil-entreated our
fathers, that they should cast out their young children, to the end
they might not live." (v. 19.) "Dealt subtly:" he hints at their not
liking to exterminate them openly: "that they should cast out their
young children," it says. "In which time Moses was born and was
exceeding fair." (v. 20.) This is the wonder, that he who is to be
their champion, is born, neither after nor before, these things, but in
the very midst of the storm (<greek>qumw</greek>). "And was
nourished up in his father's house three months." But when man's help
was despaired of, and they cast him forth, then did God's benefit shine
forth conspicuous. "And when he was cast out, Pharaoh's daughter took
him up, and nourished him for her own son." (v. 21.) Not a word of
Temple, not a word of Sacrifice, while all these Providences are taking
place. And he was nourished in a barbarian house. "And Moses was
learned in all the wisdom of the Egyptians, and was mighty in words and
m deeds." (v. 22.) "Was trained," both[6] in discipline and in letters.
"And when he was full forty years old." (v. 23.) Forty years he was
there, and was not found out from his being circumcised. Observe, how,
being in safety, they overlook their own interests, beth he and Joseph,
in order that they may save others: "And when he was full forty years
old, it came into his heart to visit his brethren the children of
Israel. And seeing one of them suffer wrong, he defended him, and
avenged him that was oppressed,
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and smote the Egyptian: for he supposed his brethren would have
understood how that God by his hand would deliver them: but they
understood not." (v. 23-25.)--See how up to this point he is not yet
offensive to them; how they listened to him while he said all this. And
"his face," we read, "was as the face of an angel" (ch. vi. 15).--"For
he supposed," etc. And yet it was by deeds that his championship was
shown; what intelligence was there need of here? but still for all this
"they understood not. And the next day he showed himself unto them as
they strove, and would have set them at one again, saying, Sirs, ye are
brethren; why do ye wrong one to another?" (v. 26-28.) Do you mark with
what mildness he addresses them? He who had shown his wrath in the case
of the other, shows his gentleness[1] in his own case. "But he that did
his neighbor wrong thrust him away, saying, Who made thee a ruler and a
judge over us? Wilt thou kill me, as thou didst the Egyptian
yesterday?" Mark; the very words which they said to Christ: "Who made
Thee ruler and judge over us?" So habitual a thing was it for Jews to
wrong (their benefactors) when in the act of receiving benefits! And
again, mark the atrocious baseness: (<greek>miarian</greek>
al. <greek>mokqhrian</greek>, Sav. marg.) "As thou didst
the Egyptian yesterday! Then fled Moses at this saying, and was a
stranger in the land of Midian, where he begat two sons." (v. 29.) But
neither did flight extinguish the plan of Providence, as neither did
death (i.e. the death of Christ).
"And when forty years were expired, there appeared
to him in the wilderness of mount Sinai an angel of the Lord in a flame
of fire in a bush." (v. 30.) Do you mark that it is not hindered by
lapse of time? For when he was an exile, when a stranger, when he had
now passed much time in a foreign land, so as to have two sons, when he
no longer expected to return, then does the Angel appear to him. The
Son of God he calls an Angel, as also he calls Him man. (Appears) in
the desert, not in a temple. See how many miracles are taking place,
and no word of Temple, no word of Sacrifice. And here also not simply
in the desert, but in the bush. "When Moses saw it, he wondered at the
sight: and as he drew near to behold it, the voice of the Lord came
unto him." (v. 31.) Lo! he was deemed worthy of the Voice also. "I am
the God of thy fathers, the God of Abraham, and the God of Isaac, and
the God of Jacob." (v. 32, 33.) Lo![2] how He shows that He is none
other than "the God of Abraham, and the God of Isaac, and the God of
Jacob"--He, "the Angel of the Great Counsel." (Is. ix. 6. LXX.
"Wonderful, Counsellor," E. V.) Here he shows what great
loving-kindness God herein exhibits. "Then Moses trembled, and durst
not behold. Then said the Lord to him, Put off thy shoes from thy feet;
for the place where thou standest is holy ground." Not a word of
Temple, and the place is holy through the appearance and operation of
Christ. Far more wonderful this than the place which is in the Holy of
Holies: for there God is nowhere said to have appeared in this manner,
nor Moses to have thus trembled. And then the greatness of His tender
care. "I have seen, I have seen the affliction of My people which is in
Egypt, and I have heard their groaning, and am come down to deliver
them. And now come, I will send thee into Egypt." (v. 34.) See, how he
shows, that both by kindnesses, and by chastisements, and by miracles,
God was drawing them to Him: but they were still the same. That God is
everywhere present, they learned.
Hearing these things, let us in our afflictions flee
to Him. "And their groaning," saith He, "I have heard:" not[3] simply,
"because of their calamities." But if any should ask, Why then did He
suffer them to be evil entreated there? Why, in the first place, to
every just man his sufferings are the causes of his rewards. And in the
next place, as to why He afflicted them: it was to show His power, that
He can (do all), and not only so, but that He may also train them.
Observe in fact; when they were in the desert, then they "waxed fat,
they grew thick, they spread out in breadth, they kicked" (Deut. xxxii.
15): and ever and always ease was an evil. Therefore also from the
beginning He said to Adam: "In the sweat of thy face thou shall eat thy
bread." (Gen. iii. 19.) Also[4] (it was) in order that having come out
of much suffering into rest, they might give thanks to God. For
affliction is a great good. For hear the Prophet saying, "It is good
for me, that Thou
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hast humbled me." (Ps. cxix. 71.) But if to great and wonderful men
affliction be a great (good), much more to us. And, if you will, let us
examine into the nature of affliction as it is in itself. Let there be
some person rejoicing exceedingly, and gay, and giving a loose to
jollity: what more unseemly, what more senseless than this? Let there
be one sorrowing and dejected: what more truly philosophic than this?
For, "It is better," we read, "to go into the house of mourning, than
into the house of laughter." (Eccles. vii. 2.) But, likely enough,
you[1] do not like the saying, and want to evade it. Let us however
see, what sort of man Adam was in Paradise, and what he was afterwards:
what sort of man Cain was before, and what he was afterwards. The soul
does not stand fast in its proper place, but, like as by a running
tide, (<greek>reumatos</greek>, Edd.
<greek>pneumatos</greek>, "wind ") is raised and buoyed up
by pleasure, having no steadfastness; facile in making professions,
prompt at promising; the thoughts all in restless commotion: laughter
ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why
speak of others? Let us take in hand some one of the saints, and let us
see what he was while in pleasure, what again, when in distress. Shall
we look at David himself? When he was in pleasure and rejoicing, from
his many trophies, from his victory, from his crowns, from his
luxurious living, froth his confidence, see what sort of things he said
and did: "But I said in my prosperity," says he, "I shall never be
moved." (Ps. xxx. 6.) But when he has come to be in affliction, hear
what he says: "And if He say to me, I have no mind for thee; lo! here
am I, let Him do that which is pleasing in His sight." (2 Sam. xv. 26.)
What can be more truly philosophic than these words? "Whatsoever may be
pleasing to God," saith he, "so let it be." And again he said to Saul:
"If the Lord stirreth thee up against me, may thy sacrifice be
acceptable." (1 Sam. xxvi. 19.) And then too, being in affliction, he
spared even his enemies: but afterwards, not friends even, nor those
who had done him no injury. Again, Jacob when he was in affliction,
said: "If the Lord will give me bread to eat, and raiment to put on."
(Gen. xxviii. 20.) As also the son of Noah did nothing of the kind
erewhile; but when he was no longer afraid for his safety, you hear how
wanton he became. (ib. ix. 22.) Hezekiah too, when he was in
affliction, see what things he did in order to his deliverance; he put
on sackcloth, and such like; but when he was in pleasure, he fell
through the haughtiness of his heart. (2 Kings ch. xix. 20.) For, saith
the Scripture, "When thou hast eaten, and drunk, and art filled, take
heed to thyself." (Deut. vi. 11, 12.) For perilous, as on a precipice's
brink, is the post of affluence. "Take heed," saith he, "to thyself."
When the Israelites were afflicted, they became all the more increased
in number: but when He left them to themselves, then they all went to
ruin. And why speak of examples from the ancients? In our own times,
let us see, if you please, is it not the case, that when the most are
in good case, they become puffed up, hostile to everybody, passionate,
while the power is with them: but if it be taken away, they are gentle,
lowly (and as) human beings, are brought to a consciousness of their
own natural condition. Therefore the Scripture saith, "Pride hath
holden them unto the end: their iniquity shall go forth as from
fatness." (Ps. lxxiii. 6. LXX.)
Now these things I have spoken, that we should not
make enjoyment every way our object. How then does Paul say, "Rejoice
alway?" He does not say simply, "Rejoice," but he adds, "in the Lord."
(Phil. iv. 4.) This is the greatest joy, such as the Apostles rejoiced
withal; the joy of which prisons, and scourges, and persecutions, and
evil report, and all painful things, are the source, and the root, and
the occasion; whence also it comes to a happy issue. But that of the
world, on the contrary, begins with sweets and ends in bitters. Neither
do I forbid to rejoice in the Lord, nay, I earnestly exhort to this.
The Apostles were scourged, and they rejoiced: were bound, and they
gave thanks: were stoned, and they preached. This is the joy I also
would have: from nothing bodily has it its origin, but from spiritual
things. It is not possible for him who joys after the fashion of the
world, to rejoice also after a godly sort: for every one who joys after
the world's fashion, has his joy in riches, in luxury, in honor, in
power, in arrogance: but he who rejoices after the mind of God, has his
joy in dishonor for God's sake, in poverty, in want, in fasting, in
humbleness of mind. Seest thou, how opposite are the grounds (of joy)?
To go without joy here, is to be without grief also: and to be without
grief here, is to go without pleasure too. And in truth these are the
things which produce real joy, since the others have the name only of
joy, but they altogether consist of pain. What misery the arrogant man.
endures! How is he cut short (<greek>diakoptetai</greek>)
in the midst of his arrogance, bespeaking for
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himself numberless insults, much hatred, great enmity, exceeding spite,
and many an evil eye! Whether it be that he is insulted by greater men,
he grieves: or that he cannot make his stand against everybody, he is
mortified. Whereas the humble man lives in much enjoyment: expecting
honor from none, if he receive honor, he is pleased, but if not, he is
not grieved. He takes it contentedly that he is honored; but[1] above
all, none dishonors him. Now not to seek honor, and yet to be
honored--great must be the enjoyment of this. But in the other, it is
just the reverse: he seeks honor, and is not honored. And the pleasure
that the honor gives is not the same to him who seeks it, as it is to
him who seeks it not. The one, however much he receives, thinks he has
received nothing: the other, though you give him ever so little, takes
it as though he had received all. Then again, he who lives in affluence
and luxury has numberless affairs of business, and let his revenues
flow in to him ever so easily, and, as it were, from full fountains,
yet he fears the evils arising from luxurious living, and the
uncertainty of the future: but the other is always in a state of
security and enjoyment, having accustomed himself to scantiness of
diet. For he does not so bemoan himself at not partaking of a sumptuous
board, as he luxuriates in not fearing the uncertainty of the future.
But the evils arising from luxurious living, how many and great they
are, none can be ignorant: it is necessary, however, to mention them
now. Twofold the war, in the body, and in the soul: twofold the storm:
twofold the diseases; not only in this respect, but because they are
both incurable, and bring with them great calamities. Not so,
frugality: but here is twofold health, twofold the benefits. "Sleep of
health," we read, "is in moderate eating." (Ecclus. xxxi. 20.) For
everywhere, that which keeps measure is pleasant, that which is beyond
measure, ceases to please. For say now: on a little spark put a great
pile of fagots, and you will no longer see the fire shining, but much
disagreeable smoke. On a very strong and large man lay a burden which
exceeds his strength, and you will see him with his burden lying
prostrate on the ground. Embark too large a freight in your vessel, and
you have ensured a grievous shipwreck. Just so it is here. For just as
in overladen ships, great is the tumult of the sailors, the pilot, the
man at the prow, and the passengers, while they cast into the sea the
things above deck, and things below; so here too, with their vomitings
upwards, and their purgings downwards, they mar their constitutions,
and destroy themselves. And what is the most shameful of all, the mouth
is made to do the office of the nether parts, and that becomes the more
shameful member. But if to the mouth the disgrace be such, think what
must it be in the soul! For indeed there it is all mist, all storm, all
darkness, great the uproar of the thoughts, at being so thronged and
crushed, the soul itself crying out at the abuse done to it: all[2]
(the parts and faculties) complaining of one another, beseeching,
entreating, that the filth may be discharged somewhere. And after it is
flung out, still the turmoil is not at an end; but then comes fever and
diseases. "And how comes it," say you, "that one may see these
luxurious livers, in goodly plight, riding on horseback? What idle talk
is this," say you, "to tell us of diseases? It is I that am diseased, I
that am racked, I that am disgusting, while I have nothing to eat." Ah
me! for one may well lament at such words. But the sufferers with the
gout, the men that are carried on litters, the men that are swathed
with bandages, from what class of people, I ask you, shall we see
these? And indeed, were it not that they would deem it an insult, and
think my words opprobrious, I would before now have addressed them even
by name. "But there are some of them, who are in good health as well."
Because they give themselves not merely to luxurious living, but also
to labors. Else show me a man, who does nothing whatever but fatten
himself, free from pain as he lies there, without an anxious thought.
For though a host of physicians without number came together, they
would not be able to rescue him from his diseases. It is not in the
nature of things. For I will hold you a medical discourse. Of the
matters sent down into the belly, not all becomes nourishment; since
even in the food itself, not all is nutritive, but part of it in the
process of digestion passes into stool, part is turned into
nourishment. If then in the process of digestion the operation is
perfect, this is the result, and each finds its proper place; the
wholesome and
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useful part betakes itself to its appropriate place, while that which
is superfluous and useless, withdraws itself, and passes off. But if it
be in too great quantity, then even the nutritive part of it becomes
hurtful. And, to speak by way of example, in order that my meaning may
be clearer to you: in wheat part is fine flour, part meal, part bran:
now if the mill be able to grind (what is put in), it separates all
these: but if you put in too much, all becomes mixed up together. Wine
again, if it go through its proper process of formation, and under due
influence of the seasons, then, whereas at first all is mixed together,
anon part settles into lees, part rises into scum, part remains for
enjoyment to those that use it, and this is the good part, and will
not. readily undergo any change. But what they call "nourishment," is
neither wine, nor lees, while all are mixed up together.--The same may
be seen in the river,[1] when its waters make a whirling flood. As at
such time we see the fishes floating at top, dead, their eves first
blinded by the muddy slime: so is it with us. For when gormandizing,
like a flood of rain, has drenched the inward parts, it puts all in a
whirl, and makes that the faculties
(<greek>loUismoi</greek>), healthy till then and living in
a pure element, drift lifeless on the surface. Since then by all these
examples we have shown how great the mischief is, let us cease to count
these men happy for that, for which we ought to think them wretched,
and to bemoan ourselves for that, for which we ought to count ourselves
happy, and let us welcome sufficiency with a contented mind. Or do you
not hear even what physicians tell you, that "want is the mother of
health?" But what I say is, that want is mother, not of bodily health,
but also of that of the soul. These things Paul also, that physician
indeed, cries aloud; when he says, "Having food and raiment, let us
therewith be content." (1 Tim. vi. 8.) Let us therefore do as he bids
us, that so, being in sound health, we may perform the work that we
ought to do, in Christ Jesus our Lord, with Whom to the Father and the
Holy Ghost together be glory, dominion, honor, now and ever, world
without end. Amen.
HOMILY XVII.
ACTS VII. 35.
"This Moses whom they refused, saying, Who made thee a ruler and a
judge over us? the same did God send to be a ruler and a deliverer by
the hand of the Angel which appeared to him in the bush."
This is very suitable to the matter in hand. "This
Moses," he says. "This," the man who had been in danger of losing his
life; the man who had been set at naught by them; "this" the man whom
they had declined: "this" same, God having raised up, sent unto them.
"Whom they refused, saying, Who made thee a ruler?" just as they
themselves (the hearers) said, "We have no king, but Cæsar."
(John xix. 15.) He here shows also, that what was then done, was done
by Christ. "The same did God send by the hand of the Angel," who said
unto him, "I am the God of Abraham." "This" same Moses, he says,--and
observe how he points to his renown--"this" same Moses, he says,
"brought them out, after that he had showed wonders and signs in the
land of Egypt, and in the Red sea, and in the wilderness forty years.
This is that Moses, which said unto the children of Israel, A prophet
shall the Lord your God raise up unto you of your brethren, like unto
me" (v. 36, 37): set at naught like me. Him, likewise, Herod wished to
kill, and in Egypt He found preservation just as it was with the
former, even when He was a babe, He was aimed at for destruction. "This
is he, that was in the Church in the wilderness with the Angel which
spake to him in the mount Sina, and with our fathers: who received the
lively oracles to give unto us." (v. 38.) Again no mention of temple,
none of sacrifice. "With the Angel," it says, "he received the lively
oracles to give unto the fathers." It shows, that he not only wrought
miracles, but also gave a law, as Christ did. Just as Christ first
works miracles, and then legislates: so did Moses. But they did not
hear him, keeping their disobedience, even after the miracles: "To
whom," he says, "our fathers would not obey:" (v. 39) after the wonders
done in those forty years. And not only so, but just the contrary: "but
thrust him from them, and in their hearts
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turned back again into Egypt. Saying unto Aaron, Make us gods to go
before us; for as for this Moses, which brought us out of the land of
Egypt, we wot not what is become of him. And they made a calf in those
days, and offered sacrifice unto the idol, and rejoiced in the works of
their own hands. Then God turned, and gave them up to worship the host
of heaven; as it is written in the book of the Prophets, O ye house of
Israel, have ye offered to me slain beasts and sacrifices by the space
of forty years in the wilderness? Yea, ye took up the tabernacle of
Moloch, and the star of your god Kemphan, figures which ye made to
worship them: and I will carry you away beyond Babylon." (v. 40, 43.)
The expression, "gave them up," means, He suffered. "Our fathers had
the tabernacle of witness in the wilderness, as he had appointed,
speaking unto Moses, that he should make it according to the fashion he
had seen." (v. 44.) Even when there was a Tabernacle, yet there were no
sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" (Amos
v. 25.) There was "the tabernacle of witness," and yet it profired them
nothing, but they were consumed. But neither before, nor afterwards,
did the miracles profit them aught. "Which also, our fathers that came
after brought in." Seest thou, how the holy place is there wherever God
may be? For to this end also he says, "in the wilderness," to compare
place with place. Then the benefit (conferred upon them): And our
fathers that came after brought it in with Jesus into the possession of
the Gentiles, whom God drave out before the face of our fathers, unto
the days of David; who found favor before God, and desired to find a
tabernacle for the God of Jacob. (v. 45, 46.) David "desired to find
favor:" and he builded not, he, the wonderful, the great; but the
castaway, Solomon. "But Solomon," it says, "built Him an house. Howbeit
the Most High dwelleth not in (places) made with hands. (v. 47-50.)
This was shown indeed already by what had been before said: but it is
shown also by the voice of a prophet; "What house will ye build for Me?
saith the Lord God. As saith the prophet, Heaven is my throne, and
earth is my footstool: what house will ye build for me? saith the Lord:
or what is the place of my rest? Hath not my hand made all these
things?" (Is. Ixvi. 1, 2.)
Marvel not, he says, if they on whom Christ confers
His benefits refuse His kingdom, seeing in the case of Moses it was
just the same. (Recapitulation). "He brought them out;" and rescued
them not in a general way, but also while they were in the wilderness.
"Wonders and signs," etc. (v. 35-50.) Do you mark that they themselves
(Stephen's hearers) are concerned in those old miracles also? "This is
that Moses:" (v. 37) he, that conversed with God; he, that had been
saved out of situations so strange and wonderful; he, that wrought so
great works, and had so great power. [" Which said unto the children of
Israel, A prophet," etc.] He shows, that the prophecy must by all means
be fulfilled, and that Moses is not opposed to Him.[1] "This is he that
was in the Church in the wilderness, and, that said unto the children
of Israel." (v. 38.) Do you mark that thence comes the root, and that
"salvation is from the Jews?" (John iv. 22.) "With the Angel," it says,
"which spake unto him." (Rom. xi. 16.) Lo, again he affirms that it was
He (Christ) that gave the Law, seeing Moses was with "Him" in the
Church in the wilderness.[*] And here he puts them in mind of a great
marvel, of the things done in the Mount: "Who received living oracles
to give unto us." On all occasions Moses is wonderful, and (so) when
need was to legislate. What means the expression, "Living oracles"
(<greek>loUia</greek>)? Those, whereof the end was shown by
words (<greek>dia</greek>
<greek>loUwn</greek>): in other words, he means the
prophecies. <t> Then follows the charge, in the first instance,
against the patriarchs [after], the "signs and wonders," after the
receiving of the "lively oracles: To whom," he says, "our fathers would
not obey." (v. 39.) But concerning those, Ezekiel says that they are
not "living;" as when he says, "And I gave you statutes that are not
good." (Ezek. xx. 25.) It is with reference to those that he says,
"Living. But thrust him from them, and in their hearts turned back to
Egypt"--the place where they groaned, where they
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cried, whence they called upon God. "And said unto Aaron, Make us gods
which shall go before us." (v. 40.) O the folly! "Make," say they;
"that they may go before us." Whither? "Into Egypt."[*] See how hard
they were to tear away from the customs of Egypt! What sayest thou?
What, not wait for him that brought thee out, but flee the benefit, and
deny the Benefactor? And mark how insulting they are: "For as for this
Moses," they say:--"which brought us out of the land of Egypt" nowhere
the name of God: instead of that, they ascribed all to Moses. Where[1]
they ought to give thanks (to God), they bring Moses forward: where it
was, to do as the Law bade them, they no longer make account of Moses.
"We know not what is become of him." And yet he told them that he was
going up to receive the Law: and they had not patience to wait forty
days. "Make us gods"--they[2] did not say, "a God."--And yet one may
well wonder at this, that they do not even know.--"And they made a calf
in those days, and offered sacrifices unto the idol, and rejoiced in
the works of their own hands" (v. 41): for which they ought to have hid
their faces. What wonder that ye know not Christ, seeing ye knew not
Moses, and God Who was manifested by such wonders? But they not only
knew Him not: they also insulted in another way, by their idol making.
"Then God turned, and gave them up to worship the host of heaven" (v.
42.) Hence these same "customs" date their origin, hence the
sacrifices: they were themselves the first that made sacrifices to
their idols! For that is why it is marked,[3] "They made a calf in
Horeb, and offered sacrifices to the idol:" seeing that, before this
the name of sacrifice is nowhere mentioned, but only lively ordinances,
and "lively oracles. And rejoiced"--that is the reason for the feasts.
Exod. xxxii. 5, 6.) "As it is written in the Book of the Prophets"--and
observe, he does not cite the text without a purpose, but shows by it
that there is no need of sacrifices; saying: "Did ye offer slain beasts
and sacrifice to Me?"--He lays an emphasis on this word (to Me?). "Ye
cannot say that it was from sacrificing to Me, that ye proceeded to
sacrifice to them:--"by the space of forty years:" and this too, "in
the wilderness," where He had most signally shown Himself their
Protector. "Yea, ye took up the tabernacle of Moloch, and the star of
your god Remphan: images which ye made to worship them. The cause of
sacrifices! "And I will carry you away beyond Babylon." (v. 43.) Even
the captivity, an impeachment of their wickedness! "But a Tabernacle,"
say you, "there was (the Tabernacle) 'of Witness.'" (v. 44.) (Yes,)
this is why it was: that they should
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have God for Witness: this was all. "According to the fashion," it
says, "that was shown thee on the mount:" so[1] that on the mount was
the Original. And this Tabernacle, moreover, "in the wilderness," was
carried about, and not locally fixed. And he calls it, "Tabernacle of
witness:" i.e. (for witness) of the miracles, of the statutes.[*] This
is the reason why both it and those (the fathers) had no Temple. "As He
had appointed, that spake unto Moses, that he should make it according
to the fashion that he had seen." Again, it was none other than He
(Christ) that gave the fashion itself. "Until the days of David" (v.
45): and there was no temple! And yet the Gentiles also had been driven
out: for that is why he mentions this: "Whom God drave out," he says,
"before the face of our fathers. Whom He drave out," he says: and even
then, no Temple! And so many wonders, and no mention of a Temple! So
that, although first there is a Tabernacle, yet nowhere a Temple.
"Until the days of David," he says: even David, and no Temple! "And he
sought to find favor before God" (v. 46): and built not:--so far was
the Temple from being a great matter! "But Solomon built Him an house."
(v. 47.) They thought Solomon was great: but that he was not better
than his father, nay not even equal to him, is manifest. "Howbeit the
Most High dwelleth not in temples made with hands; as saith the
prophet, Heaven is My throne, and earth is My footstool." (v. 48, 49.)
Nay, not even these are worthy of God, forasmuch as they are made,
seeing they are creatures, the works of His hand. See how he leads them
on by little and little (showing) that not even these are to be
mentioned. And again the prophecy says openly, "What house will ye
build Me?" etc. (v. 50.)
What is the reason that at this point he speaks in
the tone of invective (<greek>kataForikps</greek>)? Great
was his boldness of speech, when at the point to die: for in fact I
think he knew that this was the case. "Ye stiffnecked," he says, "and
uncircumcised in heart and ears." This also is from the prophets:
nothing is of himself. "Ye do always resist the Holy Ghost: as your
fathers did, so do ye." (v. 51.) When it was not His will that
sacrifices should be, ye sacrifice: when it is His will, then again ye
do not sacrifice: when He would not give you commandments, ye drew them
to you: when ye got them, ye neglected them. Again, when the Temple
stood, ye worshipped idols: when it is His will to be worshipped
without a Temple, ye do the opposite. Observe, he says not, "Ye resist
God," but, "the Spirit:" so far was he from knowing any difference
between Them. And, what is greater: "As your fathers did," he says, "so
do ye." Thus also did Christ (reproach them), forasmuch as they were
always boasting much of their fathers. "Which of the prophets have not
your fathers persecuted? and they have slain them which showed before
of the coming of the Just One:" he still says, "the Just One," wishing
to check them: "of Whom ye have been now the betrayers and
murderers"--two charges he lays against them[2]--"who have received the
Law by the disposition of Angels, and have not kept it." (v. 52.) How,
"By the disposition of Angels?" Some say (The Law), disposed by Angels;
or, put into his hand by the Angel Who appeared to him in the bush; for
was He man? No wonder that He[3] who wrought those works, should also
have wrought these. "Ye slew them who preached of Him." much more
Himself. He shows them disobedient both to God, and to Angels, and the
Prophets, and the Spirit, and to all: as also Scripture saith
elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine
altars." (1 Kings xix. 10.) They, then, stand up for the Law, and say,
"He blasphemeth against Moses:" he shows, therefore, that it is the),
who blaspheme, and that (their blasphemy is not only against Moses,
but) against God; shows that "they" from the very beginning have been
doing this: that "they" have themselves destroyed their "customs," that
there is no need of these: that while accusing him, and saying that he
opposed Moses, they themselves were opposing the Spirit: and not merely
opposing, but with murder added to it:
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and that they had their enmity all along from the very beginning. Seest
thou, that he shows them to be acting in opposition both to Moses and
to all others, and not keeping the Law? And vet Moses had said, "A
Prophet shall the Lord raise up unto you: and the rest also told of
this (Christ) that He would come: and the prophet again said, "What
house will ye build Me?" and again, "Did ye offer to Me slain beasts
and sacrifices" those "forty years?" (Deut. xviii. 18.)
Such is the boldness of speech of a man bearing the
Cross. Let us then also imitate this: though it be not a time of war,
yet it is always the time for boldness of speech. For, "I spake," says
one, "in Thy testimonies before kings, and was not ashamed." (Ps. cxix.
46.) if we chance to be among heathens, let us thus stop their mouths.
without wrath, without harshness. (Comp. Horn. in 1 Cor. iv. § 6;
xxxiii. ness§ 4, 5; Col. xi. s. (Comp. Horn. in§ 2.) For if
we do it with wrath, it no longer seems to be the boldness (of one who
is confident of his cause,) but passion: but if with gentleness, this
is boldness indeed. For[1] in one and the same thing success and
failure cannot possibly go together. The boldness is a success: the
anger is a failure. Therefore, if we are to have boldness, we must be
clean from wrath that none may impute our words to that. No matter how
just your words may be, when you speak with anger, you ruin all: no
matter how boldly you speak, how fairly reprove, or what not. See this
man, how free from passion as he discourses to them! For he did not
abuse them: he did but remind them of the words of the Prophets. For,
to show you that it was not anger, at the very moment he was suffering
evil at their hands, he prayed, saying, "Lay not to their charge this
sin." So far was he from speaking these words in anger; no, he spake in
grief and sorrow for their sakes. As indeed this is why it speaks of
his appearance, that "they saw his face as it had been the face of an
angel," on purpose that they might believe. Let us then be clean from
wrath. The Holy Spirit dwelleth not where wrath is: cursed is the
wrathful. It cannot be that aught wholesome should approach, where
wrath goes forth. For as in a storm at sea, great is the tumult, loud
the clamor, and then would be no time for lessons of wisdom
(<greek>FilosoFein</greek>): So neither in wrath. If the
soul is to be in a condition either to say, or to be disciplined to,
aught of philosophy, it must first be in the haven. Seest thou not how,
when we wish to converse on matters of serious import, we look out for
places free from noise, where all is stillness, all calm, that we may
not be put out and discomposed? But if noise from without discomposes,
much more disturbance from within. Whether one pray, to no purpose does
he pray "with wrath and disputings :" (1 Tim. ii. 8) whether he speak,
he will only make himself ridiculous: whether he hold his peace, so
again it will be even then: whether he eat, he is hurt even then:
whether he drink, or whether he drink not; whether he sit, or stand, or
walk; whether he sleep: for even in their dreams such fancies haunt
them. For what is there in such men that is not disagreeable? Eyes
unsightly, mouth distorted, limbs agitated and swollen, tongue foul and
sparing no man, mind distraught, gestures uncomely: much to disgust.
Mark the eyes of demoniacs, and those of drunkards and madmen; in what
do they differ from each other? Is not the whole madness? For what
though it be but for the moment? The madman too is possessed for the
moment: but what is worse than this? And they are not ashamed at that
excuse; "I knew not (saith one) what I said." And how came it that thou
didst not know this, thou the rational man, thou that hast the gift of
reason, on purpose that thou mayest not act the part of the creatures
without reason, just like a wild horse, hurried away by rage and
passion? In truth, the very excuse is criminal. For thou oughtest to
have known what thou saidst. "It was the passion," say you, "that spoke
the words, not I." How should it be that? For passion has no power,
except it get it from you. You might as well say, "It was my hand that
inflicted the wounds, not I." What occasion, think you, most needs
wrath? would you not say, war and battle? But even then, if anything is
done with wrath, the whole is spoiled and undone. For of all men, those
who fight had best not be enraged: of all men, those had best not be
enraged, who want to hurt (<greek>tonsnbrizonGas</greek>.
And how is it possible to fight then? you will ask. With reason, with
self-command (<greek>tous</greek>
<greek>ubrizontas</greek>): since fighting is, to stand in
opposition. Seest thou not that even these (common) wars are regulated
by, definite law, and order, and times? For wrath is nothing but an
irrational impulse: and an irrational creature cannot possibly perform
aught rational. For instance, the man here spoke such words, and did it
without passion. And EIias said," How long will ye halt on both your
knees?" (1 Kings xviii. 21) and spake it not in passion. And Phinees
slew, and did it without passion. For passion suffers not a man to see,
but, just as in a night-battle, it leads him, with eyes blind-
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folded and ears stopped up, where it will. Then let us rid ourselves of
this demon, at its first beginning let us quell it, let us put the sign
of the Cross on our breast, as it were a curb. Wrath is a shameless
dog: but let it learn to hear the law. If there be in a sheep-fold a
dog so savage as not to obey the command of the shepherd, nor to know
his voice all is lost and ruined. He is kept along with the sheep: but
if he makes a meal on the sheep, he is useless, and is put to death. If
he has learnt to obey thee, feed thy dog: he is useful when it is
against the wolves, against robbers, and against the captain of the
robbers that he barks, not against the sheep, not against friends. If
he does not obey he ruins all: if he learns not to mind thee, he
destroys all. The mildness in thee let not wrath consume, but let it
guard it, and feed it up. And it will guard it, that it may feed in
much security, if it destroy wicked and evil thoughts, if it chase away
the devil from every side. So is gentleness preserved, when evil works
are nowhere admitted: so we become worthy of respect, when we learn not
to be shameless. For nothing renders a man so shameless, as an evil
conscience. Why are harlots without shame? Why are virgins shamefaced?
Is it not from their sin that the former, from their chastity that the
latter, are such? For nothing makes a person so shameless, as sin. "And
yet on the contrary," say you, "it puts to shame." Yes; him who
condemns himself but him that is past blushing, it renders even more
reckless: for desperation makes daring. For "the wicked," saith the
Scripture, "when he is come into the depths of evils, despiseth."
(Prov. xviii. 3.) But he that is shameless, will also be reckless, and
he that is reckless, will be daring. See in what way gentleness is
destroyed, when evil thoughts gnaw at it. This is why there is such a
dog, barking mightily: we have also sling and stone (ye know what I
mean): we have also spear and enclosure and cattle-fold: let us guard
our thoughts unhurt. If the dog be gentle
(<greek>sainh</greek>) with the sheep, but savage against
those without, and keep vigilant watch, this is the excellence of a
dog: and, be he ever so famished, not to devour the sheep; be he ever
so full, not to spare the wolves. Such too is anger meant to be:
however provoked, not to forsake gentleness; however at quiet, to be on
the alert against evil thoughts: to acknowledge the friend, and not for
any beating forsake him, and for all his caressing, to fly at the
intruder. The devil uses caressing full oft: let[1] the dog know at
sight that he is an intruder. So also let us caress
(<greek>sainwmen</greek>) Virtue, though she put us to
pain, and show our aversion to Vice, though she give us pleasure. Let
us not be worse than the dogs, which, even when whipped and throttled,
do not desert their master: but if[2] the stranger also feed them, even
so they do hurt. There are times when anger is useful; but this is when
it barks against strangers. What means it, "Whosoever is angry with his
brother without a cause?" (Matt. V. 22.) It means, Stand not up in
thine own quarrel, neither avenge thyself: if thou see another
suffering deadly wrong, stretch out thy hand to help him. This is no
longer passion, when thou art clear of all feeling for thyself alone.
David had gotten Saul into his power, and was not moved by passion, did
not thrust the spear into him, the enemy he had in his power; but took
his revenge upon the Devil. (1 Sam. xxvi. 7.) Moses, when he saw a
stranger doing an injury, even slew him (Exod. ii. 22): but when one of
his own people, he did not so: them that were brethren he would have
reconciled; the others not so. That "most meek" (Num. xii. 3) Moses, as
Scripture witnesseth of him, see how he was roused! But not so, we: on
the contrary, where we ought to show meekness, no wild beast so fierce
as we: but where we ought to be roused, none so dull and sluggish.
(Hom. vi. de laud. Pauli, ad fin.) On no occasion do we use our
faculties to the purpose they were meant for: and therefore it is that
our life is spent to no purpose. For even in the case of implements; if
one use them, one instead of other, all is spoilt: if one take his
sword, and then, where he should use it and cut with it, uses only his
hand, he does no good: again, where he should use his hand, by taking
the sword in hand he spoils all. In like manner also the physician, if
where he ought to cut, he cuts not, and where he ought not, he does
cut, mars all. Wherefore, I beseech you, let us use the thing
(<greek>tp</greek> <greek>praUmati</greek>) at
its proper time. The proper
112
time for anger is never, where we move in our own quarrel: but if it is
our duty to correct others, then is the time to use it, that we may by
force deliver others. (Hom. in Matt. xvi. § 7.) So shall we both
be like unto God, always keeping a spirit free from wrath, and shall
attain unto the good things that are to come, through the grace and
loving-kindness of our Lord Jesus Christ, with whom, to the Father and
the Holy Ghost together, be glory, dominion, and honor, now and
evermore, world without end. Amen.
HOMILY XVIII.
ACTS VII. 54.
"When they heard these things, they were cut to "the heart, and they
gnashed on him with their teeth."
See,[1] once more, the wrong-doers in trouble. Just
as the Jews are perplexed, saying," What are we to do with these men?"
so these also are "cut to the heart." (ch. iv. 16.) And yet it was he
that had good right to be incensed, who, having done no wrong, was
treated like a criminal, and was spitefully calumniated. But the
calumniators had the worst of it in the end. So true is that saying,
which I am ever repeating, "Ill to do, is ill to fare." And yet he (in
his charges against them) resorted to no calumny, but proved (what he
said). So sure are we, when we are shamefully borne down in a matter
wherein we have a clear conscience, to be none the worse for
it.--"If[2] they desired," say you, "to kill him, how was it that they
did not take occasion, out of what he said, that they might kill him?"
They would fain have a fair-seeming plea to put upon their outrage.
"Well then, was not the insulting them a fair plea?" It was not his
doing, if they were insulted: it was the Prophet's accusation of them.
And besides, they did not wish it to look as if they killed him because
of what he had said against them --just as they acted in the case of
Christ; no, but for impiety: now[3] this word of his was the expression
of piety. Wherefore, as they attempted, besides killing him, to hurt
his reputation also, "they were cut to the heart." For they were afraid
lest he should on the contrary become an object of even greater
reverence. Therefore, just what they did in Christ's case, the same
they do here also. For as He said, "Ye shall see the Son of Man sitting
on the right hand of God" (Matt. xxvi. 64), and they, calling it
blasphemy, "ran upon Him;" just so was it here. There, they "rent their
garments;" here, they "stopped their ears. But he, being full of the
Holy Ghost, looked up steadfastly into heaven, and saw the glory of
God, and Jesus standing on the right hand of God, and said, Behold I
see the heavens opened, and the Son of Man standing on the right hand
of God. Then they cried out with a loud voice, and stopped their ears,
and ran upon him with one accord, and cast him out of the city, and
stoned him." (v. 55-58.) And yet, if he lied, they ought to have
thought him beside himself, and to have let him go.--But he wished to
bring them over, "and said, Behold," etc., for, since he had spoken of
Christ's death, and had said nothing of His resurrection, he would fain
add this doctrine also. "Standing at the right hand of God." And in
this manner He appeared to him:[4] that, were it but so, the Jews
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might receive Him: for since the (idea of His) sitting (at the
right hand of God) was offensive to them, for the present he brings
forward only what relates to His Resurrection. This is the reason also
why his face was glorified. For God, being merciful, desired to make
their machinations the means of recalling them unto Himself. And see,
how many signs are wrought! "And cast him out of the city, and stoned
him." Here again, "without the city," and even in death, Confession and
Preaching. (Heb. xiii. 21.) "And the witnesses laid down their clothes
at a young man's feet, whose name was Saul. And they stoned Stephen,
calling[1] upon God, and saying, Lord Jesus, receive my spirit." (v.
59.) This is meant to show them that he is not perishing, and to teach
them. "And he knelt down, and cried with a loud voice, Lord, lay not
this sin to their charge." (v. 60.) To clear himself, and show that
neither were his former words prompted by passion, he says, "Lord" "lay
not this sin to their charge": wishing also even in this way to win
them over. For to show that he forgave their wrath and rage in
murdering him, and that his own soul was free from all passion, was the
way to make his saying to be favorably received.
"And Saul was consenting unto his death." Hereupon
arises a persecution, and it becomes a great one. "And at that time
there was a great persecution against the Church which was at
Jerusalem. And they were all scattered abroad throughout the regions of
Judea and Samaria, except the Apostles." (ch. viii. 1.) Mark how once
more God permits temptations to arise; mark, and well observe, how the
events are ordered by Divine Providence. They were admired because of
the signs: being scourged, they were none the worse for it: (some) were
ordained in the matter of the widows[2]: the word increased: once more,
God permits a great hindrance to arise. And a persecution of no
ordinary kind ["and they were all scattered," etc.]; for they feared
their enemies, now become more daring: and at the same time it is shown
that they were but men, these that were afraid, that fled. For, that
thou mayest not say after these things that a by grace alone they
effected (what they did), they were also persecuted, and themselves
became more timorous, while their adversaries were more daring. "And
were all scattered abroad," it says, "except the Apostles." But this
was divinely ordered, so that they should no longer all sit there in
Jerusalem. "And devout men," it says, "carried Stephen to his burial,
and made great lamentation over him." (v. 2.) If they were "devout,"
why did they "make great lamentation over him?" They were not yet
perfect. The man was gracious and amiable: this also shows that they
were men--not their fear alone, but their grief and lamentation. Who
would not have wept to see that mild, that lamb-like person stoned, and
lying dead?[*] Fit eulogy to be spoken over his grave has the
Evangelist recorded, in this one speech, "Lay not this sin to their
charge."--"And made," he says, "great lamentation over him."--But let
us look over again what has been said.
He[4] mentions the cause of his (angelic) appearance
(Recapitulation, vii 54; viii. 2.); "But he, being full of the Holy
Ghost, looked up steadfastly into heaven, and saw the glory of God, and
Jesus standing on the right hand of God." And when he said, "I see the
heavens opened, they stopped their ears, and ran upon him with one
accord." (v. 56, 57.) And vet in what respect are these things
deserving of accusation? "Upon him," the man who has wrought such
miracles, the man who has prevailed over all in speech, the man who can
hold such discourse! As if they had got the very thing they wanted,
they straightway give full scope to their rage. "And the witnesses," he
says, "laid down their clothes
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at the feet of a young man, whose name was Saul. (v. 58.) Observe how
particularly he relates what concerns Paul, to show thee that the Power
which wrought in him was of God. But after all these things, not only
did he not believe, but also aimed at Him with a thousand hands: for
this is why it says, "And Saul was consenting unto his death."--And
this blessed man does not simply pray, but does it with earnestness:
"having kneeled down." Mark his divine death! So long[1] only the Lord
permitted the soul to remain in him. "And having said this, he fell
asleep." (v. 60.)--"And they were all scattered abroad throughout the
region of Judea and Samaria. (ch. viii. 1.) And now without scruple
they had intercourse with Samaria, whereas it had been said to them,
"Go not into the way of the Gentiles" "and into any city of the
Samaritans enter ye not." (Matt. x. 5.) "Except the Apostles," it says:
they, in this way also, wishing to win the Jews,--but not to leave the
city,--and to be the means of inspiring others with boldness.
"As for Saul, he made havoc of the Church, entering
into every house, and halins men and women committed them to prison."
(v. 3.) Great was his frenzy: that he was alone, that he even entered
into houses: for indeed he was ready to give his life for the Law.
"Haling," it says, "men and women:" mark both the confidence, and the
violence, and the frenzy. All that fell into his hands, he put to
all manner of ill-treatment: for in consequence of the recent murder,
he was become more daring. "Therefore they that were scattered abroad
went everywhere preaching the word. Then Philip went down to the city
of Samaria, and preached Christ unto them. And the people with one
accord gave heed unto those things which Philip spake, hearing
and seeing the miracles which he did. For unclean spirits, crying with
loud voice, came out of many that were possessed with them: and many
taken with palsies, and that were lame, were healed. And there was
great joy in that city. But there was a certain man, called Simon,
which before time in the same city used sorcery, and bewitched the
people of Samaria." (v. 4-9.) Observe [2] another trial, this affair of
Simon. "Giving out," it says, "that he was himself some great one. To
whom they all gave heed, from the least to the greatest, saying, This
man is the great power of God. And to him they had regard, because that
of long time he had bewitched them with sorceries. But when they
believed Philip preaching the things concerning the kingdom of God, and
the name of Jesus Christ, they were baptized, both men and women. Then
Simon himself believed also: and when he was baptized, he continued
with Philip, and wondered, beholding the miracles and signs which were
done. Now when the Apostles which were at Jerusalem heard that Samaria
had received the word of God, they sent unto them Peter and John: who,
when they were come down, prayed for them, that they might receive the
Holy Ghost." (v. 10-15.) And (yet) great signs had been done: how then
had they not received the Spirit? They had received the Spirit, namely,
of remission of sins: but the Spirit of miracles they had not received.
"For as yet He was fallen upon none of them: only they were baptized in
the name of the Lord Jesus. Then laid they their hands on them, and
they received the Holy Ghost." (v. 16, 17.) For, to show that this was
the case, and that it was the Spirit of miracles they had not received,
observe how, having seen the result, Simon came and asked for this.
"And when Simon saw that through laying on of the Apostles' hands the
Holy Ghost was given, he offered them money, saying. Give me also this
power, that on whomsoever I lay hands, he may receive the Holy Ghost."
(v. 18, 19.) "The[3] persecution," say you, "gained
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strength." True, but at that very time to men possessed before (by a
hostile power) it brought deliverance. For it planted the miracles like
a stronghold, in the heart of the enemy's' country.--Not even the death
of Stephen quenched their rage, nay, increased it rather: it scattered
wide the teachers, so that the greater became the discipleship.--"And
there was joy." And yet there had been "great lamentation:" true; but
mark again the good--"Of aa long time" was the ance.--And how came he
to baptize Simon also? Just as Christ chose Judas.--And "beholding the
signs" which he did, forasmuch as the others did not receive the (power
of working) signs he durst not ask for it.--How was it then that they
did not strike him dead, as they did Ananias and Sapphira? Because even
in the old times, he that gathered sticks (on the sabbath-day) was put
to death as a warning to others (Num. xV. 32) and in no other instance
did any suffer the same fate. So too on the present occasion, "Peter
said to him, Thy money perish, because thou hast imagined that the gift
of God is to be purchased with money."--(v. 20.) Why had not these
received the Holy Ghost, when baptized? Either because Philip kept this
honor for the Apostles; or, because he had not this gift (to impart);
or, he was one of the Seven: which is rather to be said. Whence, I take
it, this Philip was one of the Apostle.(1) But observe; those went not
forth: it was Providentially ordered that these should go forth and
those be lacking, because of the Holy Ghost: for they had received
power to work miracles, but not also to impart the Spirit to others:
this was the prerogative of the Apostles. And observe (how they sent)
the chief ones: not any others, but Peter [and John(2)]. "And when
Simon," it says, "saw that through laying on of the Apostles' hands the
Holy Ghost was given." He would "Then laid they their hands on them,"
etc. Just as Paul also did, when they spake with tongues. (ch. xix. 6)
Observe the execrable conduct of Simon. "He offered money," with what
object? And yet he did not see Peter doing this for money. And it was
not of ignorance that he acted thus; it was because he would tempt
them, because he wished to get matter of accusation against them. And
therefore also Peter says, "Thou hast no part nor lot in this matter,
for thine heart is not right before God "because thou hast thought,"
etc. (v. 21.) Once more he brings to light what was in the thoughts,
because Simon thought to escape detection. "Repent therefore of this
thy wickedness and pray God, if perhaps the thought of thine heart may
be forgiven thee. For I perceive the bond of inquity. Then answered
Simon, and said, Pray ye to the Lord for me, that none of these things
which ye have spoken come upon me." (v. 22-24.) Even this(4) he did
only formally, as words of course, when
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he ought to have wept and mourned as a penitent. "If perchance it may
be forgiven thee." Not as though it would not have been pardoned, had
he wept, but this is the manner of the Prophet also, to denounce
absolutely, (<greek>apaUoreuein</greek>) and not to say,
"Howbeit, if thou do this, thy sin shall be forgiven," but that in any
wise the punishment shall take effect.
(a) "Therefore they that were scattered abroad, went
everywhere, preaching the word." But(1) I would have thee admire how
even in a season of calamity they neglected not the preaching. "Hearing
and seeing the miracles which he did." (Recapitulation, v. 4-6.) Just
as in the case of Moses by contrast (with the magicians) the miracles
were evident miracles, so here also. There was magic, and so these
signs were manifest. (b) "For unclean spirits came out of many that
were possessed with them "(v. 7); for this was a manifest miracle:--not
as the magicians did: for the other (Simon), it is likely, bound (men
with spells);--"and many," it says, "that were palsied and lame were
healed." There was no deceit here: for it needed but that they should
walk and work. "And to him they all gave heed, saying, This (man) is
the Power of God." (v. 10.) And that was fulfilled which was spoken by
Christ, "There shall come false Christs and false Prophets in My
name."--(Matt. xxiv. 24.) "And to him they had regard, because that of
long time he had bewitched them with sorceries." (v. 11.) (a) And yet
there ought to have been not one demoniac there, seeing that of a long
time he had been bewitching them with sorceries: but if there were many
demoniacs, many palsied, these pretences were not truth. But Philip
here by his word also won them over, discoursing concerning the kingdom
of Christ. (v. 12.) "And Simon," it says, "being baptized, continued
with Philip (v. 13): not for faith's sake, but in order that he might
become such (as he). (b) But why did they not correct him instantly?
They were content with his condemning himself. For this too belonged to
their work of teaching (<greek>ths</greek>
<greek>didaskalias</greek>) But(2) when he had not power to
resist, he plays the hypocrite, just as did the magicians, who said,
"This is the finger of God." And indeed that he might not be driven
away again, therefore he "continued with Philip," and did not part from
him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.)
See how many things are brought about by God's Providence through the
death of Stephen! (a) "But they," it says, "having come down, prayed
for them that they might receive the Holy Ghost: for as yet He was
fallen upon none of them. Then laid they their hands upon them, and
they received the Holy Ghost." (v. 15-17.) Seest thou that it was not
to be done in any ordinary manner, but it needed great power to give
the Holy Ghost ? For it is not all one, to obtain remission of sins,
and to receive such a power. (b) By degrees it is, that those receive
the gift. It was a twofold sign: both the giving to those, and the not
giving to this man.(3) Whereas then this man ought, on the contrary, to
have asked to receive the Holy Ghost, he, because he cared not for
this, asks power to give It to others. And yet those received not this
power to give: but this man wished to be more illustrious than Philip,
he being among the disciples! (a) "He offered them money." (v. 18, 19.)
What? had he seen the others doing this? had he seen Philip? Did he
imagine they did not know with what mind he came to them? (b) "Thy
money with thee to perdition" (v. 20): since thou hast not used it as
it ought to be used. These are not words of imprecation, but of
chastisement. "To thee," he says, be it (to thee): being such. As if
one should say, Let it perish along with thy purpose. Hast thou so mean
conceptions of the gift of God, that thou hast imagined it to be
altogether a thing of man? It is not this. (a) Wherefore also Peter
well calls the affair a gift: "Thou hast thought that the gift of God
may be purchased with money." Dost thou observe how on all occasions
they are clean from money? "For thine heart is not right in the sight
of God." (v. 21.) Dost thou see how he does all of malice? To be
simple, however, was the thing needed. (b) For had it been done with
simplicity,(4) he would have even wel-
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comed his willing mind. Seest thou that to have mean conceptions of
great things is to sin doubly? Accordingly, two things he bids him:
"Repent and pray, if haply the thought of thine heart may be forgiven
thee." (v. 22.) Seest thou it was a wicked thought he had entertained?
Therefore he says, "If haply it may be forgiven thee:" because he knew
him to be incorrigible. (a) "For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity." (v. 23.) Words of
exceeding wrath! But otherwise he did not punish him: that faith may
not thereafter be of compulsion; that the matter may not seem to be
carried ruthlessly; that he may introduce the subject of repentance: or
also, because it suffices for correction to have convicted him, to have
told him what was in his heart, to have brought him to confess himself
overcome (<greek>oti</greek>
<greek>ealw</greek>). For that he says, "Pray ye for me,"
is a confession that he has done wrong. Observe him, (1) what a
miscreant he is; when he was convicted, then he believed: when again he
was convicted, then he became humble.(*) "Seeing(2) his miracles," ["he
was amazed," and came over.] He thought to be able to escape detection:
he thought the thing was an art: but when he had not power to defeat
(<greek>elein</greek>) the Apostles, *** (b) Again, he
fears the multitude, and is afraid to deny it; and yet he might have
said, "I did not know: I did it in simplicity: but he was struck with
dismay first by the former circumstance, that he was overcome
(<greek>oti</greek> <greek>ealw</greek>), by
the miracles and secondly by this, that his thoughts are made manifest.
Therefore he now takes himself a long way off, to Rome, thinking
the Apostle would not soon come there.
"And they, when they had terrified, and preached the
word of the Lord, returned to Jerusalem. (v. 25.) "Testified," probably
because of him (Simon), that they may not be deceived; that thenceforth
they may be safe. "Hating preached," it says, "the word of the Lord,
the), returned to Jerusalem." Why do they go thither again where was
the tyranny of the bad, where were those most bent upon killing them?
Just as generals do in wars, they occupy that part of the scene of war
which is most distressed. "And preached the Gospel in many villages of
the Samaritans." Observe them again, how they do not
(<greek>prohUoumenws</greek>) of set purpose come to
Samaria, but driven by stress of persecution, just as it was in the
case of Christ; and how when the Apostles go thither, it is to men now
believers, no longer Samaritans. "But when the Apostles," it says,
"which were at Jerusalem heard this, they sent unto them Peter and
John. Sent" them, again, to rid them of magic. And(3) besides, (the
Lord) had given them a pattern at the time when the Samaritans
believed. "And in many villages," it says, "of the Samaritans, they
preached the Gospel." (John iv. 39.) Observe how actively employed even
their journeys were, how they do nothing without a purpose.
Such travels should we also make. And why do I speak
of travels? Many possess villages and lands, and give themselves no
concern, nor make any account of this. That baths may be provided,
their revenues increased, courts and buildings erected, for this they
take plenty of pains: but for the husbandry of souls, not so. When you
see thorns--answer me--you cut them up, you burn, you utterly destroy
them, to rid your land of the hurt thence arising. And seest thou the
laborers themselves overrun with thorns, and dost not cut them up, and
art thou not afraid of the Owner Who shall call
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thee to account? For ought not each individual believer to build a
Church, to get a Teacher, to cooperate
(<greek>sunai</greek> <greek>resqai</greek>)
(with him), to make this above all his object, that all may be
Christians? Say, how is it likely thy laborer should be a Christian,
when he sees thee so regardless of his salvation? Thou canst not work
miracles, and so convert (<greek>peisai</greek>) him. By
the means which are in thy power, convert him; by kindness, by good
offices, by gentleness, by courting
(<greek>kolakeia</greek>) indeed, and baths, the most do
provide; but him, by all other means. Market--places, indeed, and
baths, the most do provide; but no Churches: nay, sooner everything
than this! Wherefore I beseech and implore, as a favor I entreat, yea
as a law I lay it down, that there be no estate to be seen destitute of
a Church.(1) Tell not me, There is one hard by; there is one in the
neighboring properties; the expense is great, the income not great. If
thou have anything to expend upon the poor, expend it there: better
there than here. Maintain a Teacher, maintain a Deacon, and a
sacerdotal body complete. As by a bride, whether a wife whom thou
takest, or a daughter whom thou givest in marriage,(2) so act by the
Church: give her a dowry. So shall thy estate be filled with blessing.
For what shall not be there of all that is good? Is it a small thing,
tell me, that thy wine-press should be blessed;(3) a small thing, tell
me, that of thy fruits God is the first to taste, and that the first
fruits are there (with Him)? And then even for the peace of the
laboring people this is profitable. Then as one whom they must respect,
there will be the presbyter among them and this will contribute to the
security of the estate. There will be constant prayers there through
thee(4) (infra, note(1), p. 119) hymns and Communions through thee; the
Oblation on each Lord's Day. For only consider what a praise it will
be, that, whereas others have built splendid tombs, to have it said
hereafter: "Such a one butt this," thou hast reared Churches! Bethink
thee that even until the coming of Christ thou shalt have thy reward,
who hast reared up the altars of God.
Suppose an Emperor had ordered thee to build an
house that he might lodge there, wouldest thou not have done everything
to please him? And here now it is palace of Christ, the Church, the
Church which thou buildest. Look not at the cost, but calculate the
profit. Thy people yonder cultivate thy field: cultivate thou their
souls: they bring to thee thy fruits, raise thou them to heaven. He
that makes the beginning is the cause of all the rest: and thou wilt be
the cause that the people are brought under Christian teaching
(<greek>kathkoumenwn</greek>) both there, and in the
neighboring estates. Your baths do but make the peasants less hardy,
your taverns give them a taste for luxury, and yet you provide these
for credit's sake. Your markets and fairs,
(<greek>panhUureis</greek>) on the other hand, promote(5)
covetousness. But think now what a thing it would be to see a
presbyter, the moving picture of Abraham, gray-headed, girded up,
digging and working with his own hands? What more pleasant than such a
field! Their virtue thrives. No intemperance there, nay, it is driven
away: no drunkenness and wantonness, nay, it is cast out: no vanity,
nay, it is extinguished. All benevolent tempers shine out the brighter
through the simplicity of
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manners. How pleasant to go forth and enter into the House of God, and
to know that one built it himself: to fling himself on his back in his
litter, and(1) after the bodily benefit of his pleasant airing, be
present both at the evening and the morning hymns, have the priest as a
guest at his table, in associating with him enjoy his benediction, see
others also coming thither! This is a wall for his field, this in
security. This is the field of which it is said," The smell of a full
field which the Lord hath blessed." (Gen. xxvii. 27.) If, even without
this, the country is pleasant, because it is so quiet, so free from
distraction of business, what will it not be when this is added to it?
The country with a Church is like the Paradise of God. No clamor there,
no turmoil, no enemies at variance, no heresies: there you shall see
all friends, holding the same doctrines in common. The very quiet shall
lead thee to higher views, and receiving thee thus prepared by
philosophy, the presbyter shall give thee an excellent cure. For here,
whatever we may speak, the noise of the market drives it all out: but
there, what thou shalt hear, thou wilt keep fixed in thy mind. Thou
wilt be quite another man in the country through him: and moreover to
the people there he will be director, he will watch over them both by
his presence and by his influence in forming their manners. And what, I
ask, would be the cost? Make for a beginning a small
house(<greek>en</greek> <greek>taxei</greek>
<greek>naou</greek>) to serve as temple. Thy successor will
build a porch, his successor will make other additions, and the whole
shall be put to thy account. Thou givest little, and receivest the
reward for the whole. At any rate, make a beginning: lay a foundation.
Exhort one another, vie one with another in this matter. But now, where
there is straw and grain and such like to be stored, you make no
difficulty of building: but for a place where the fruits of souls may
be gathered in, we below not a thought; and the people are forced to go
miles and miles, and to make long journeys, that they may get to
Church! Think, how good it is, when with all quietness the priest
presents himself in the Church, that he may draw near unto God, and say
prayers for the village, day by day, and for its owner! Say, is it a
small matter, that even in the Holy Oblations evermore thy name is
included in the prayers, and that for the village day by day prayers
are made unto God?--How greatly this profits thee for all else! It
chances(2) that certain (great) persons dwell in the neighborhood, and
have overseers: now to thee, being poor, one of them will not deign
even to pay a visit: but the presbyter, it is likely, he will invite,
and make him sit at his table. How much good results from this! The
village will in the first place be free from all evil suspicion. None
will charge it with murder, with theft: none will suspect anything of
the kind.--They have also another comfort, if sickness befall, if
death.--Then again the friendships formed there by people as they go
side by side (to and from the Church) are not struck up at random and
promiscuously: and the meetings there are far more pleasant than those
which take place in marts and fairs. The people themselves also will be
more respectable, because of their presbyter. How is it you hear that
Jerusalem was had in honor in the old times above all other cities? Why
was this? Because of the then prevailing religion. Therefore it
is that where God is honored, there is nothing evil: as, on the
contrary, where He is not honored, there is nothing good. It will be
great security both with God and with men. Only, I beseech you, that ye
be not remiss: only may you put your hand to this work. For if he who
brings out "the precious from the the," shall be "as the mouth of God"
(Jer. xv. 19); he who benefits and recovers so many souls, both that
now are and that shall be even until the coming of
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Christ, what favor shall not that person reap from God! Raise thou a
garrison against the devil: for that is what the Church is. Thence as
from headquarters let the hands go forth to work: first let the people
hold them up for prayers, and then go their way to work. So shall there
be vigor of body; so shall the tillage be abundant; so shall all evil
be kept aloof. It is not possible to represent in words the pleasure
thence arising, until it be realized. Look not to this, that it brings
in no revenue: if(1) thou do it at all in this spirit, then do it not
at all; if thou account not the revenue thou gettest thence greater
than from the whole estate beside; if thou be not thus affected, then
let it alone; if thou do not account this work to stand thee more in
stead than any work beside. What can be greater than this revenue, the
gathering in of souls into the threshing-floor which is in heaven!
Alas, that ye know not how much it is, to gain souls! Hear what Christ
says to Peter, "Feed My sheep." (John xxi. 15-17.) If, seeing the
emperors sheep, or herd of horses, by reason of having no fold or
stable, exposed to depredation, thou wert to take them in hand, and
build a fold or stables, or also provide a shepherd or herdsman to take
charge of them, what would not the emperor do for thee in return? Now,
thou gatherest the flock of Christ, and puttest a shepherd over them,
and thinkest thou it is no great gain thou art earning? But, if for
offending even one, a man shall incur so great a punishment, how can he
that saves so many, ever be punished? What sin will he have
thenceforth? for, though he have it, does not this blot it out? From
the punishment threatened to him that offends, learn the reward of him
that saves. Were not the salvation of even one soul a matter of great
importance, to offend would not move God to so great angel Knowing
these things, let us apply ourselves forthwith to this spiritual work.
And let each invite me, and we will together help to the best of our
ability. If there be three joint-owners, let them do it by each beating
his part: if but one, he will induce the others also that are near.
Only be earnest to effect this, I beseech you, that in every way being
well-pleasing unto God, we may attain unto the eternal blessings, by
the grace and mercy of our Lord Jesus Christ with Whom to the Father
and the Holy Ghost together be glory, dominion, and honor, now and ever
world without end. Amen.
HOMILY XIX.
ACTS VIII. 26, 27.
And the Angel of the Lord spake unto Philip, saying, arise
and go toward the south unto the way that goeth
down from Jerusalem unto Gaza, which is desert. And he arose and went."
IT seems to me, this(2) (Philip) was one of the
seven; for from Jerusalem he would not have gone southwards, but to the
north; but from Samaria it was "towards the south. The same is desert:"
so that there is no fear of an attack from the Jews. And he did not
ask, Wherefore? but "arose and went. And, behold," it says, "a man of
Ethiopia, an eunuch of great authority under Candace, queen of the
Ethiopians, who had the charge of all her treasure, and had come to
Jerusalem for to worship, was returning, and sitting in his chariot
read Esaias the prophet." (v. 27, 28.) High encomiums for the man, that
he, residing in Ethiopia and beset with so much business, and when
there was no festival going on, and living in that superstitious city,
came "to Jerusalem for to worship." Great also is his studiousness,
that even "sitting in his chariot he read.(3) And," it says, "the
Spirit said unto Philip, Go near, and join thyself to this chariot. And
Philip ran thither to him, and heard him reading the prophet Esaias,
and said, Understandest thou
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what thou readest? And he said, How can I, except some man should guide
me?" (v. 29-31.) Observe again his piety; that though he did not
understand, he read, and then after reading, examines. "And he desired
Philip that he would come up and sit with him. The place of the
Scripture which he read was this, He was led as a sheep to the
slaughter; and like a lamb dumb before his shearer, so opened He not
His mouth: in His humiliation His judgment was taken away: and who
shall declare His generation? for His life is taken from the earth. And
the eunuch answered Philip, and said, I pray thee, of whom speaketh the
prophet this? of himself, or of some other man? Then Philip opened his
mouth, and began at the same Scripture, and preached unto him Jesus."
(v. 32-35.) Observe how it is Providentially ordered. First he reads
and does not understand; then he reads the very text in which was the
Passion and the Resurrection and the Gift. "And as they went on their
way, they came unto a certain water: and the eunuch said, See, here is
water; what doth hinder me to be baptized?" (v. 36.) Mark the eager
desire, mark[1] the exact knowledge. "And he commanded the chariot to
stand still: and they went down both into the water, both Philip and
the eunuch; and he baptized him. And when they were come up out of the
water, the Spirit of the Lord caught away Philip, that the eunuch saw
him no more: and he went on his way rejoicing." (v. 38, 39.) But why
did the Spirit of the Lord bear him away? (Hereby) the occurrence was
shown to be more wonderful. Even then, the eunuch did not know him.
Consequently this was, done, that Philip might afterwards be a subject
of wonder to him.[2] "For," it says, "he went on his way rejoicing. But
Philip was found at Azotus: and passing through he preached in all the
cities, till he came to Caesarea." (v. 40.) This (Philip, therefore)
was one of the seven; for there in fact he is afterwards found at
Caesarea. It was well and expedient therefore that the Spirit caught
Philip away; else the eunuch would have desired to go with him,[3] and
Philip would have grieved him by declining to comply with his request,
the time being not yet come. (a) But[4] at the same tithe here was an
encouraging assurance for them that they shall also prevail over the
heathen: for[5] indeed the high character
(<greek>to</greek> <greek>axiopiston</greek>)
of the (first) believers was enough to move them. If however the eunuch
had stayed there, what fault could have been found? [But he knew him
not]: for this is why it says, "he went on his way rejoicing:" so that
had he known him, he would not have been (so) delighted.
"And the Angel of the Lord," etc. (Recapitulation,
v. 26.) (b) See Angels assisting the preaching, and not themselves
preaching, but calling these (to the work), But the wonderful nature of
the occurrence is shown also by this: that what of old was rare, and
hardly done, here takes place with ease,[6] and see with what
frequency! (c) "An eunuch," it says, "a man of great authority, under
Candace, queen of the Ethiopians."[*] (v. 27.) For there women bore
rule of old, and this was the law among them. Philip did not yet know
for whose sake he had come into the desert: (d) but[7] what was there
to hinder his learning all (these particulars) accurately, while in the
chariot? "Was reading the prophet Esaias." (v. 28.) For the road was
desert, and there was no display in the matter. Observe also at what
time: in the most violent heat (of the day). (e) "And the Spirit said
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unto him." (v. 29.) Not now the Angel[1] but the Spirit urges him. Why
is this? "Then," the vision took place, in grosser form, through the
Angel, for this is for them that are more of the body, but the Spirit
is for the more spiritual. And how did He speak to him? Of course,
suggested it to him. Why does not the Angel appear to the other, and
bring him to Philip? Because it is likely he would not have been
persuaded, but rather terrified Observe the wisdom of Philip: he did
not accuse him, not say, "I know these things exactly:" did not pay
court to him, and say, "Blessed art thou that readest." But mark his
speech, how far it is from harshness alike and from adulation; the
speech rather of a kind and friendly man. "Understandest thou what thou
readest?" (v. 30.) For it was needful that he should himself
ask,.himself have a longing desire. He plainly intimates, that he knows
that the other knew nothing: and says, "Understandest thou what thou
readest?" at the same time he shows him that great was the treasure
that lay therein. It tells well also, that the eunuch looked not to the
outward appearance (<greek>skhma</greek>) (of the man),
said not, "Who art thou?" did not chide, not give himself airs, not say
that he did know. On the contrary, he confesses his ignorance:
wherefore also he learns. He shows his hurt to the physician: sees at a
glance, that he both knows the matter, and is willing to teach. Look[2]
how free he is from haughtiness; the outward appearance announced
nothing splendid. So desirous was he of learning, and gave heed to his
words; and that saying, "He that seeketh, findeth," (Matt. vii. 8.) was
fulfilled in him. "And," it says, "he besought Philip, that he would
come up and sit with him." (v. 31.) Do you mark the eagerness, the
longing desire? But should any say he ought to have waited for Philip
(to speak), (the answer is), he does not know what is the matter: he
could not in the least tell what the other was going to say to him, but
supposed merely that he was about to receive some (lesson of) prophecy.
And moreover, this was more respectful, that he did not draw him into
his chariot, but besought him. "And Philip," we have read, "ran to him,
and heard him reading;" even the fact of his running, showed[3] that he
wished to say (something). "And the place," it says, "of the Scripture
which he read was this: As a sheep He was led to the slaughter."[*] (v.
32.) And this circumstance, also, is a token of his elevated mind,
(<greek>filosofias</greek>) that he had in hand this
prophet, who is more sublime than all others. Philip does not relate
matters to him just as it might happen, but quietly: nay, does not say
anything until he is questioned. Both in the former instance he prayed
him, and so he does now, saying, "I pray thee of whom speaket