Homilies on Acts, Homily 18

“When they heard these things, they were cut to the heart, and they gnashed their teeth at him.” See, once again, the wrongdoers in distress. Just as the Jews are perplexed and say, “What are we to do with these men?” these men too are “cut to the heart.” (ch. iv. 16.) Yet he was the one who had every right to be furious: he had done nothing wrong, but was treated like a criminal and maliciously slandered. In the end, however, the slanderers came off worse. How true that saying I keep repeating is: “Doing wrong brings suffering.” Yet he (in his charges against them) did not resort to slander, but proved (what he said). So when we are shamefully oppressed in a matter in which our conscience is clear, we can be sure we suffer no real harm.—“If they wanted to kill him,” you ask, “why did they not use what he said as an opportunity to kill him?” They wanted a plausible excuse for their outrage. “Well then, was his insulting them not a plausible excuse?” If they felt insulted, that was not his doing: it was the Prophet’s accusation against them. Besides, they did not want it to look as though they killed him because of what he had said against them—just as they acted in Christ’s case. They wanted impiety to be their reason for killing him; but what he said expressed piety. So, because they were trying to damage his reputation as well as kill him, “they were cut to the heart.” They were afraid that, on the contrary, he would become an object of even greater reverence. So they do exactly what they did in Christ’s case. For when He said, “You will see the Son of Man sitting at the right hand of God” (Matt. xxvi. 64), they called it blasphemy and “rushed at Him”; the same happened here. There, they “tore their clothes”; here, they “covered their ears.” “But he, being full of the Holy Spirit, looked steadily up into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, Look, I see the heavens opened, and the Son of Man standing at the right hand of God. Then they shouted loudly, covered their ears, rushed at him together, threw him out of the city, and stoned him.” (v. 55–58.) Yet if he was lying, they should have thought he was out of his mind and let him go.—But he wanted to win them over, “and said, Look,” etc. Since he had spoken of Christ’s death but said nothing of His resurrection, he wanted to add this teaching too. “Standing at the right hand of God.” And He appeared to him in this way so that the Jews might at least receive Him on these terms. Since the (idea of His) sitting (at the right hand of God) offended them, for now he brings up only what concerns His Resurrection. This is also why his face was glorified. For God, in His mercy, wanted to use their schemes to call them back to Himself. And see how many signs are performed! “And threw him out of the city, and stoned him.” Here again, “outside the city,” and even in death, Confession and Preaching. (Heb. xiii. 12–13.) “And the witnesses laid their clothes at the feet of a young man named Saul. And they stoned Stephen as he called on God and said, 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 out loudly, Lord, do not hold this sin against them.” (v. 60.) To clear himself and show that his earlier words, too, were not driven by anger, he says, “Lord,” “do not hold this sin against them,” hoping to win them over even in this way. For showing that he forgave the anger and rage with which they murdered him, and that his own soul was free from all passion, was the way to get them to receive his words favorably. “And Saul approved of his death.” Then a persecution begins, and it becomes severe. “And at that time a great persecution broke out against the Church in Jerusalem. And they were all scattered throughout the regions of Judea and Samaria, except the Apostles.” (ch. viii. 1.) Notice how once again God allows trials to arise; notice, and pay close attention to, how Divine Providence orders events. They were admired because of the signs; they were flogged and suffered no real harm; (some) were appointed to serve the widows; the word spread; once again, God allows a great obstacle to arise. And this was no ordinary persecution [“and they were all scattered,” etc.]; for they feared their enemies, who had now grown bolder. At the same time, their fear and flight show that they were only human. For so that you cannot say after these events that they accomplished (what they did) by grace alone, they were also persecuted and grew more fearful themselves, while their opponents grew bolder. “And they were all scattered,” it says, “except the Apostles.” But God ordered this so that they would no longer all stay there in Jerusalem. “And devout men,” it says, “carried Stephen to his burial and mourned deeply over him.” (v. 2.) If they were “devout,” why did they “mourn deeply over him”? They were not yet perfect. The man was gracious and lovable; this too shows that they were human—not just their fear, but their grief and mourning. Who would not have wept to see that gentle, lamb-like man stoned and lying dead? In this one saying, the Evangelist has recorded a fitting eulogy to speak over his grave: “Do not hold this sin against them.”—“And they mourned,” he says, “deeply over him.”—But let us look again at what has been said. He explains the cause of his (angelic) appearance (Recapitulation, vii. 54; viii. 2.): “But he, being full of the Holy Spirit, looked steadily up into heaven and saw the glory of God, and Jesus standing at the right hand of God.” And when he said, “I see the heavens opened,” “they covered their ears and rushed at him together.” (v. 56, 57.) Yet what is there in these things that deserves an accusation? “At him”—the man who has performed such miracles, the man who has surpassed everyone in debate, the man who can speak like this! As though they had found exactly what they wanted, they immediately give their rage full freedom. “And the witnesses,” he says, “laid their clothes at the feet of a young man named Saul.” (v. 58.) Notice how carefully he recounts the details concerning Paul, to show you that the Power at work in him was from God. But after all these things, he not only failed to believe, but attacked Him with a thousand hands: that is why it says, “And Saul approved of his death.”—And this blessed man does not simply pray, but prays earnestly: “having knelt down.” Notice his divine death! The Lord allowed his soul to remain in him only that long. “And having said this, he fell asleep.” (v. 60.)—“And they were all scattered throughout the region of Judea and Samaria.” (ch. viii. 1.) And now they freely associated with Samaria, although they had been told, “Do not go among the Gentiles,” “and do not enter any city of the Samaritans.” (Matt. x. 5.) “Except the Apostles,” it says: they wished to win the Jews over in this way too, to remain in the city, and to inspire others with courage. “As for Saul, he devastated the Church, entering every house and dragging off men and women to put them in prison.” (v. 3.) How great his frenzy was: he acted alone and even entered houses. Indeed, he was ready to give his life for the Law. “Dragging off,” it says, “men and women”: notice his boldness, his violence, and his frenzy. He subjected everyone who fell into his hands to every kind of abuse, for the recent murder had made him bolder. “So those who had been scattered went everywhere preaching the word. Then Philip went down to the city of Samaria and preached Christ to them. And the people together paid attention to what Philip said, hearing and seeing the miracles he performed. For unclean spirits came out of many who were possessed by them, crying out loudly; and many who were paralyzed or lame were healed. And there was great joy in that city. But there was a man named Simon who had previously practiced sorcery in the same city and bewitched the people of Samaria.” (v. 4–9.) Notice another trial: this affair of Simon. “Claiming,” it says, “that he himself was someone great. Everyone paid attention to him, from the least to the greatest, saying, This man is the great power of God. And they paid attention to him because he had bewitched them with his sorceries for a long time. But when they believed Philip as he preached about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself also believed, and after he was baptized, he stayed with Philip and was amazed as he watched the miracles and signs being performed. Now when the Apostles in Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them. When they came down, they prayed for them to receive the Holy Spirit.” (v. 10–15.) And (yet) great signs had been performed. How, then, had they not received the Spirit? They had received the Spirit, that is, for the forgiveness of sins; but they had not received the Spirit of miracles. “For He had not yet fallen on any of them; they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit.” (v. 16, 17.) To see that this was the case, and that it was the Spirit of miracles they had not received, notice how Simon saw the result and came to ask for this. “And when Simon saw that the Holy Spirit was given through the laying on of the Apostles’ hands, he offered them money, saying, Give me this power too, so that anyone I lay my hands on may receive the Holy Spirit.” (v. 18, 19.) “The persecution,” you say, “grew stronger.” True, but at that very time it brought deliverance to people previously possessed (by a hostile power). For it established the miracles like a stronghold in the heart of the enemy’s country.—Even Stephen’s death did not quench their rage; instead, it increased it. It scattered the teachers far and wide, so that the number of disciples grew.—“And there was joy.” Yet there had been “deep mourning.” True, but notice the good again. The disease had lasted “a long time,” but this man brought them deliverance.—And how did he come to baptize Simon too? Just as Christ chose Judas.—And “watching the signs” he performed, since the others did not receive the (power of working) signs, he did not dare ask for it.—How was it, then, that they did not strike him dead, as they did Ananias and Sapphira? Because even in ancient times, the man who gathered sticks (on the sabbath-day) was put to death as a warning to others (Num. xv. 32), and in no other instance did anyone suffer the same fate. So too on this occasion, “Peter said to him, May your money perish, because you imagined that the gift of God could be bought with money.”—(v. 20.) Why had these people not received the Holy Spirit when they were baptized? Either because Philip reserved this honor for the Apostles; or because he did not have this gift (to impart); or because he was one of the Seven, which is the better explanation. From this, I take it that the Philip in the eunuch’s story was one of the Apostles. But notice: those men did not go out. Providence arranged for these men to go out and for those to be absent, because of the Holy Spirit. For they had received power to work miracles, but not also to impart the Spirit to others: this was the Apostles’ prerogative. And notice (how they sent) the leaders—not just anyone, but Peter [and John]. “And when Simon,” it says, “saw that the Holy Spirit was given through the laying on of the Apostles’ hands.” He would not have said, “And having seen,” unless there had been some perceptible manifestation. “Then they laid their hands on them,” etc. Just as Paul also did, when they spoke in tongues. (ch. xix. 6.) Notice Simon’s detestable conduct. “He offered money”—for what purpose? He had certainly not seen Peter doing this for money. Nor did he act this way out of ignorance. He wanted to test them, because he wished to get grounds for an accusation against them. That is also why Peter says, “You have no part or share in this matter, for your heart is not right before God,” “because you thought,” etc. (v. 21.) Once again he exposes what was in his thoughts, because Simon thought he could escape detection. “So repent of this wickedness of yours and pray to God, if perhaps the thought of your heart may be forgiven you. For I perceive the bond of iniquity. Then Simon answered, Pray to the Lord for me, so that none of these things you have spoken of may happen to me.” (v. 22–24.) Even this he did only as a formality, saying the expected words, when he should have wept and mourned in repentance. “If perhaps it may be forgiven you.” This does not mean he would not have been pardoned if he had wept. Rather, this is also the Prophet’s way: to pronounce condemnation without qualification, (ἀπαγορεύειν) rather than say, “Still, if you do this, your sin will be forgiven,” and instead to declare that the punishment will certainly take effect. (a) “So those who had been scattered went everywhere preaching the word.” I want you to admire how, even in a time of calamity, they did not neglect preaching. “Hearing and seeing the miracles he performed.” (Recapitulation, v. 4–6.) Just as Moses’ miracles were clearly miracles by contrast (with the magicians), so it was here too. There was magic, and so these signs stood out clearly. (b) “For unclean spirits came out of many who were possessed by them” (v. 7); for this was an unmistakable miracle—not what the magicians did, since the other man (Simon) probably bound (men with spells). “And many,” it says, “who were paralyzed or lame were healed.” There was no deception here: they only had to walk and work to prove it. “And everyone paid attention to him, saying, This (man) is the Power of God.” (v. 10.) And what Christ had said was fulfilled: “False Christs and false Prophets will come in My name.”—(Matt. xxiv. 24.) “And they paid attention to him because he had bewitched them with his sorceries for a long time.” (v. 11.) (a) Yet there should not have been a single demon-possessed person there, since he had been bewitching them with sorceries for so long. But if there were many demon-possessed people and many who were paralyzed, these claims were false. Philip, however, also won them over here by his words, speaking about the kingdom of Christ. (v. 12.) “And Simon,” it says, “after being baptized, stayed with Philip” (v. 13), not for the sake of faith, but to become like him. (b) But why did they not correct him immediately? They were content to let him condemn himself. For this too was part of their teaching work (τἥς διδασκαλίας). But when he could not resist, he acted hypocritically, just as the magicians did when they said, “This is the finger of God.” Indeed, it was to avoid being driven away again that he “stayed with Philip” and did not leave him. “And when the Apostles in Jerusalem,” etc. (v. 13, 14.) See how many things God’s Providence brings about through Stephen’s death! (a) “But they,” it says, “came down and prayed for them to receive the Holy Spirit, for He had not yet fallen on any of them. Then they laid their hands on them, and they received the Holy Spirit.” (v. 15–17.) Do you see that this was no ordinary act, but that giving the Holy Spirit required great power? For receiving forgiveness of sins and receiving such a power are not the same thing. (b) These people receive the gift gradually. It was a twofold sign: both its being given to them and its not being given to this man. Now this man should instead have asked to receive the Holy Spirit; but because he did not care about this, he asks for power to give It to others. Yet those people had not received this power to give It. This man wanted to be more distinguished than Philip, though he was only one of 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 the intention with which he approached them? (b) “May your money perish with you” (v. 20), since you have not used it as you should. These are words of correction, not a curse. “For you,” he says, let it be (for you), since you are like this. It is as though someone said, Let it perish along with your purpose. Do you have such a low opinion of God’s gift that you imagined it was entirely a human thing? It is not. (a) That is why Peter rightly calls the matter a gift: “You thought that the gift of God could be bought with money.” Do you notice how they remain free from the taint of money on every occasion? “For your heart is not right in the sight of God.” (v. 21.) Do you see how everything he does comes from malice? What was needed, however, was sincerity. (b) For if he had acted sincerely, Peter would even have welcomed his willingness. Do you see that having a low opinion of great things is a double sin? Accordingly, he tells him to do two things: “Repent and pray, if perhaps the thought of your heart may be forgiven you.” (v. 22.) Do you see that the thought he had entertained was wicked? That is why he says, “If perhaps it may be forgiven you”: because he knew he was incorrigible. (a) “For I perceive that you are in the gall of bitterness and in the bond of iniquity.” (v. 23.) Words of extreme anger! But he did not otherwise punish him, so that faith would not afterward be compelled; so that the matter would not seem to be handled ruthlessly; so that he could introduce the subject of repentance; or also because exposing him, telling him what was in his heart, and bringing him to admit defeat (ὅτι ἑάλω) was enough to correct him. For his saying, “Pray for me,” is an admission that he has done wrong. Notice what a scoundrel he is: when he was exposed, he believed; when he was exposed again, he became humble. “Seeing his miracles,” [“he was amazed,” and came over.] He thought he could escape detection; he thought the thing was an art; but when he could not defeat (ἑλεἵν) the Apostles, * * *. (b) Again, he fears the crowd and is afraid to deny it. Yet he could have said, “I did not know; I acted sincerely.” But he was dismayed first by the earlier circumstance, that he had been defeated (ὅτι ἑάλω) by the miracles, and second by this, that his thoughts were exposed. So now he goes far away, to Rome, thinking that the Apostle would not come there soon. “And after they had testified and preached the word of the Lord, they returned to Jerusalem.” (v. 25.) “Testified”—probably because of him (Simon), so that they would not be deceived and would be safe from then on. “After preaching,” it says, “the word of the Lord, they returned to Jerusalem.” Why do they go back there, where wicked men held tyrannical power, where the people most determined to kill them were? Just as generals do in war, they take up their position in the part of the battlefield under the greatest pressure. “And they preached the Gospel in many villages of the Samaritans.” Notice again how they do not (προηγουμένως) come to Samaria deliberately, but are driven there by the pressure of persecution, just as happened with Christ; and how, when the Apostles go there, they go to people who are now believers, no longer Samaritans. “But when the Apostles,” it says, “in Jerusalem heard this, they sent Peter and John to them.” They “sent” them, again, to rid them of magic. Besides, (the Lord) had given them an example when the Samaritans believed. “And in many villages,” it says, “of the Samaritans, they preached the Gospel.” (John iv. 39.) Notice how actively they used even their journeys, how they do nothing without a purpose. We too should make journeys like these. And why do I speak of journeys? Many own villages and lands, yet give this no thought or attention. They take great pains to provide baths, increase their revenues, and put up courtyards and buildings; but they do not take the same pains to cultivate souls. When you see thorns—answer me—you cut them down, burn them, and destroy them completely, to free your land from the harm they cause. And when you see the laborers themselves overrun with thorns, do you leave those thorns uncut? Are you not afraid of the Owner Who will call you to account? Should not every individual believer build a Church, obtain a Teacher, cooperate (συναί· ρεσθαι) (with him), and make this his chief aim: that everyone should become Christian? Tell me, how is your laborer likely to become a Christian when he sees you so unconcerned about his salvation? You cannot work miracles and so convert (πεῖσαι) him. Convert him by the means within your power: kindness, helpful acts, gentleness, winning him over (κολακείᾳ), and every other means. Most people do provide marketplaces and baths, but no Churches; indeed, they provide everything else before this! So I beg and plead with you, I ask it as a favor—yes, I lay it down as a law—that no estate should be found without a Church. Do not tell me, There is one close by; there is one on the neighboring properties; the expense is great, and the income is small. If you have anything to spend on the poor, spend it there: better there than here. Support a Teacher, support a Deacon, and a complete body of priests. Treat the Church as you would a bride, whether a wife you marry or a daughter you give in marriage: give her a dowry. In this way your estate will be filled with blessing. For what good thing will be absent from it? Tell me, is it a small thing for your winepress to be blessed? Tell me, is it a small thing for God to be the first to taste your fruits, and for the first fruits to be there (with Him)? This also benefits the peace of the laboring people. The presbyter will be among them as someone they must respect, and this will contribute to the estate’s security. Because of you there will be constant prayers there (infra, note 1, p. 119), hymns and Communions because of you, and the Oblation every Lord’s Day. Just consider what praise it will bring you: while others have built splendid tombs so that people afterward will say, “So-and-so built this,” you have built Churches! Remember that you who have built the altars of God will have your reward right up to the coming of Christ. Suppose an Emperor had ordered you to build a house for him to stay in. Would you not have done everything to please him? And here it is Christ’s palace, the Church, the Church that you are building. Do not look at the cost; calculate the profit. Your people there cultivate your field; cultivate their souls. They bring you your fruits; raise them to heaven. The person who makes the beginning is the cause of everything that follows, and you will be the reason people are brought under Christian teaching (κατηχουμένων), both there and on the neighboring estates. Your baths only make the peasants less hardy; your taverns give them a taste for luxury; yet you provide these for the sake of your reputation. Your markets and fairs, (πανηγύρεις) meanwhile, promote greed. But think what it would be like to see a presbyter, a living picture of Abraham, gray-haired, with his clothes tucked up, digging and working with his own hands. What could be more pleasant than such a field! Their virtue flourishes. There is no excess there; it is driven away. There is no drunkenness or sexual immorality; it is cast out. There is no vanity; it is extinguished. Every kindly disposition shines more brightly through their simple way of life. How pleasant to go out and enter the House of God, knowing that you built it yourself; to lie back in your litter and, after the bodily benefit of the pleasant ride in the fresh air, attend both the evening and morning hymns; to have the priest as a guest at your table, enjoy his blessing through your association with him, and see others coming there too! This is a wall for your field; this is its security. This is the field of which it is said, “The smell of a full field which the Lord has blessed.” (Gen. xxvii. 27.) If the country is pleasant even without this, because it is so quiet and free from the distractions of business, how much more pleasant will it be with this added? The country with a Church is like the Paradise of God. There is no shouting there, no turmoil, no enemies in conflict, no heresies. There you will see everyone as friends, sharing the same doctrines. The quiet itself will lead you to higher thoughts, and when the presbyter receives you, already prepared by philosophy, he will give you an excellent cure. For here, whatever we say, the noise of the market drives it all out; but there, you will keep what you hear firmly in your mind. Through him you will become a completely different person in the country. Moreover, he will guide the people there and watch over them, both through his presence and through his influence in shaping their conduct. And what, I ask, would it cost? Start by making a small house (ἐν τάξει ναοὕ) to serve as a temple. Your successor will build a porch; his successor will make other additions; and the whole will be credited to you. You give little and receive the reward for the whole. At least make a beginning: lay a foundation. Encourage one another; compete with one another in this matter. But as things stand, where straw and grain and such things need to be stored, you have no difficulty building; yet we give no thought to a place where the fruits of souls may be gathered in. And the people are forced to travel miles and miles, making long journeys to get to Church! Think how good it is when, in complete quiet, the priest takes his place in the Church to approach God and pray day by day for the village and its owner! Tell me, is it a small matter that your name is always included in the prayers even in the Holy Oblations, and that prayers are offered to God for the village day by day? How greatly this benefits you in every other respect! It happens that certain (great) people live nearby and have overseers. Now one of them will not even consider visiting you, because you are poor; but he will probably invite the presbyter and seat him at his table. How much good comes from this! First of all, the village will be free from every evil suspicion. No one will accuse it of murder or theft; no one will suspect anything of the kind.—They also have another source of comfort if sickness comes, or death.—Then again, the friendships people form there as they walk side by side (to and from the Church) are not formed randomly and indiscriminately; and the gatherings there are far more pleasant than those at markets and fairs. The people themselves will also be more respected because of their presbyter. Why do you hear that Jerusalem was honored above every other city in ancient times? Why was this? Because of the religion that prevailed there then. That is why, where God is honored, there is nothing evil; just as, where He is not honored, there is nothing good. This will provide great security both with God and with people. Only, I beg you, do not be negligent; only get to work on this. For if the person who brings out “what is precious from what is worthless” will be “like the mouth of God” (Jer. xv. 19), what favor will the person who benefits and restores so many souls receive from God—both those alive now and those who will live right up to the coming of Christ! Build a garrison against the devil, for that is what the Church is. From there, as from headquarters, let the hands go out to work: first let the people raise them in prayer, and then go off to work. In this way their bodies will be vigorous; in this way the land will produce abundantly; in this way all evil will be kept away. Words cannot convey the pleasure this brings until it is experienced. Do not focus on its bringing in no revenue. If you are going to do it in that spirit, do not do it at all. If you do not consider the revenue you get from it greater than that of the whole rest of the estate, if you do not feel this way, leave it alone; if you do not consider this work more beneficial to you than any other work, leave it alone. What revenue could be greater than this: gathering souls into the threshing floor in heaven! How sad that you do not know how much it means to gain souls! Hear what Christ says to Peter: “Feed My sheep.” (John xxi. 15–17.) If you saw the emperor’s sheep or herd of horses exposed to theft because they had no sheep pen or stable, and you took charge of them and built a sheep pen or stables, or also provided a shepherd or herdsman to care for them, what would the emperor not do for you in return? Now you gather Christ’s flock and place a shepherd over them, and do you think the gain you earn is small? But if a person incurs so great a punishment for causing even one to stumble, how can someone who saves so many ever be punished? What sin will he have afterward? For even if he has sin, does this not wipe it out? From the punishment threatened against the person who causes someone to stumble, learn the reward of the person who saves. If the salvation of even one soul were not a matter of great importance, causing one to stumble would not stir God to such great anger. Knowing these things, let us immediately devote ourselves to this spiritual work. Let each person invite me, and together we will help to the best of our ability. If there are three joint owners, let them do it by each contributing his share; if there is only one, he will persuade the others nearby as well. Only work wholeheartedly to accomplish this, I beg you, so that, pleasing God in every way, we may receive the eternal blessings, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit together, be glory, dominion, and honor, now and forever, world without end. Amen.