Homilies on Acts, Homily 27

“Now as soon as day came, there was a great commotion among the soldiers about what had become of Peter. And when Herod had searched for him and could not find him, he questioned the guards and ordered them put to death. And he went down from Judea to Caesarea and stayed there.” Some people are probably puzzled about how God could quietly watch while (His) champions are put to death, and now again the soldiers because of Peter, even though He could have rescued them too after (delivering) Peter. But the time of judgment had not yet come, when each would receive what he deserved. Besides, Peter was not the one who put them into Herod’s hands. For what annoyed him most was being mocked, just as with his grandfather, when the wise men deceived him: what made him (feel) cut to the heart was being (eluded and) made ridiculous. “And after interrogating them under torture,” it says, “he ordered them taken away to execution.” (Matt. ii. 16.) Yet he had heard from them—for he had interrogated them under torture—that the chains had been left behind, that Peter had taken his sandals, and that he had been with them until that night. “After interrogating them under torture”: but what had they concealed? Why, then, had they not fled themselves? “He ordered them taken away to execution”: yet he should have marveled; he should have been astonished at this. As a result, through these men’s deaths, (the thing) becomes known to everyone: his wickedness is exposed, and (it is made clear that) the miracle (is) God’s work. “And he went down from Judea to Caesarea and stayed there. And Herod was very angry with the people of Tyre and Sidon. But they came to him together and, after making a friend of Blastus, the king’s chamberlain, asked for peace, because their country depended on the king’s country for food. And on an appointed day Herod, dressed in royal robes, sat on his throne and delivered a speech to them. And the people shouted, ‘It is the voice of a god, and not of a man.’ And immediately the angel of the Lord struck him, because he did not give God the glory; and he was eaten by worms and died.” (v. xx. 23.) * * But see how (the writer) does not hide these things here. Why does he mention this history? Tell me, what does Herod’s anger with the people of Tyre and Sidon have to do with the Gospel? Even this is no small matter: how immediately justice caught up with him, though not because of Peter, but because of his arrogant speech. Yet someone may say, if they shouted, what responsibility does he bear? Because he accepted their acclamation, because he considered himself worthy of their worship. Through him, those who flattered him so thoughtlessly receive the strongest lesson (al. οἱ κολακεύοντες). Notice again: although both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes the one who had the most to answer for, leaving the others to benefit from this man’s fate. “And the word of God,” it says, “grew,” that is, as a result of this, “and multiplied.” (v. 24.) Do you see how God directs events through His providence? “But Barnabas and Saul returned from Jerusalem when they had completed their ministry, and took with them John, who was also called Mark.” (v. 25.) “Now in the Church at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen, who had been brought up with Herod the tetrarch, and Saul.” (ch. xiii. 1.) He still mentions Barnabas first, because Paul was not yet famous; he had not yet performed any sign. “As they ministered to the Lord and fasted, the Holy Spirit said, Set apart for Me Barnabas and Saul for the work to which I have called them. And after fasting and praying and laying their hands on them, they sent them away.” (v. 2, 3.) What does “ministered” mean? Preached. “Set apart for Me,” it says, “Barnabas and Saul.” What does “Set apart for Me” mean? For the work, for the Apostleship. See again who ordains him (γυμνοτέρα. Cat. σεμνοτέρα, “more awful.”). Lucius of Cyrene and Manaen—or rather, the Spirit. The less important the people, the more evident the grace. He is now ordained to the Apostleship, so that he can preach with authority. How, then, does he himself say, “Not from men, nor through man”? (Gal. i. 1.) Because no man called him or brought him over; this is why he says, “Not from men.” And “Nor through man” means that he was not sent by this (man), but by the Spirit. That is also why (the writer) continues this way: “So they, being sent out by the Holy Spirit, departed for Seleucia, and from there sailed to Cyprus.” (v. 4.) But let us look again at what has been said. (Recapitulation.) “And when day came,” etc. (v. 18.) For if the Angel had brought the soldiers out along with Peter, it would have been taken as an escape. Then why, you may ask, was it not arranged differently? Well, where is the harm? Now, if we see that those who have suffered unjustly suffer no harm, we will not raise these questions. For why do you not say the same about James? Why did (God) not rescue him? “There was a great commotion among the soldiers.” So (clearly) they had noticed nothing (of what had happened). Look, I take up their defense. The chains were there, the guards were inside, the prison was locked, no wall had been broken through anywhere; everything told the same story: the man had been carried off. Why do you condemn them? If they had wanted to let him go, they would have done it earlier, or they would have left with him. “But he gave them money?” (ch. iii. 6.) And how could a man who had nothing to give even to a poor man have the money to give these men? Besides, the chains had neither been broken nor unfastened. He should have seen that this was God’s work, not man’s. “And he went down from Judea to Caesarea and stayed there. And Herod was very angry with the people of Tyre and Sidon,” etc. (v. 19.) He is now going to mention (a matter of) history: that is why he adds the names, to show how he sticks to the truth in everything. “And,” it says, “after making a friend of Blastus, the king’s chamberlain, they asked for peace, because their country depended on the king’s country for food.” (v. 20, 21.) For there was probably a famine. “And on an appointed day,” etc. (Joseph. Ant. xix.) Josephus also says that he developed a lingering disease. Most people were unaware of this, but the Apostle records it. Yet their ignorance was also an advantage, because they attributed what happened to (Agrippa) to his having put James and the soldiers to death. Notice: when he killed the Apostle, he did nothing of this kind, but when (he slew) these men—in fact, he did not know what to say about it. So, at a loss and ashamed, “he went down from Judea to Caesarea.” I suppose he also withdrew (from Jerusalem) to make those (men of Tyre and Sidon) apologize, for he was angry with them while courting these people so eagerly. See how vain the man is: intending to grant them the favor, he delivers a grand speech. But Josephus says that he was also dressed in a splendid robe made of silver. Notice both what flatterers those people were and what courage the Apostles showed: the very man whom the whole nation courted so eagerly, they despised. (v. 24.) But notice again the great relief granted to them, and the countless benefits that came from the punishment inflicted on him. But if this man suffered such things because people said to him, “It is the voice of God and not of a man” (v. 22), although he himself said nothing, how much more should Christ, if He Himself had not been God, (have suffered) for always saying, as He did, “These words of Mine are not Mine” (John xiv. 10; xviii. 36), and “Angels minister to Me,” and things like these. But that man ended his life with a shameful and miserable death, and from then on nothing more is seen of him. Notice also how easily even Blastus persuades him, like a pitiful creature: quickly angered and then pacified again, always a slave to the populace, with nothing free or independent about him. But notice also the authority of the Holy Spirit: “As they ministered to the Lord and fasted, the Holy Spirit said, Set apart for Me Barnabas and Saul.” (ch. xiii. 2.) What being would have dared to say this without having the same authority? “Set apart,” etc. But this is done so that they will not stay together among themselves. The Spirit saw that they had greater power and could meet the needs of many. And how did He speak to them? Probably through prophets; that is why the writer first says that there were prophets too. And they were fasting and ministering, so that you may learn that great self-discipline was needed. He is ordained in Antioch, where he preaches. Why did He not say, Set apart for the Lord, but “For Me”? It shows that He has the same authority and power. “And after fasting,” etc. Do you see what a great thing fasting is? “So they, being sent out by the Holy Spirit”: this shows that the Spirit did everything. Fasting is a great good, yes, a great good: its value has no limits. When someone needed to be ordained, they fasted, and while they were fasting, the Spirit spoke to them. This alone is what I ask of you: (I say) not to fast, but to abstain from luxury. Let us seek food that nourishes us, not things that ruin us; seek food to eat, not causes of disease, disease of both soul and body; seek food that brings comfort, not luxury full of discomfort. The one is luxury, the other harm; the one pleasure, the other pain; the one agrees with nature, the other goes against it. Tell me, if someone gave you hemlock juice to drink, would that not go against nature? If someone gave you logs and stones, would you not reject them? Of course, because they go against nature. Well, so does luxury. Just as there is a great uproar in a city when enemies invade and bring siege and turmoil, so it is in the soul when wine and luxury invade it. “Who has misery? Who has turmoil? Who has discomfort and babbling? Is it not those who linger over wine? Who has bloodshot eyes?” (Prov. xxiii. 29, 30.) Yet whatever we say, we will not turn those who give themselves over to luxury away from it unless we set a different desire against it. First, let us address the women. Nothing is uglier than a woman given to luxury, nothing uglier than a woman given to drink. The bloom of her complexion has faded; the calm, gentle expression of her eyes becomes clouded, as when a cloud blocks the rays of the sun. It is a vulgar, (ἀνελεύθερον) slavish, thoroughly degrading habit. How disgusting a woman is when you catch sour whiffs of foul wine on her breath: a woman belching, giving off fumes (χυμὸν) of decomposing food; weighed down, unable to stay upright; her face flushed an unnatural red; yawning constantly, with everything swimming in a mist before her eyes! But the woman who abstains from luxurious living is not like this; no, (this abstinence makes her look) more beautiful and well-bred (σωφρονεστέρα). For the soul’s composure gives even the body a beauty of its own. Do not imagine that the impression of beauty comes only from physical features. Show me a pretty girl who is agitated (τεταραγμένην), talkative, abusive, given to drink, and extravagant, (and tell me) whether she is not uglier than any unattractive woman. But if she were reserved, if she kept quiet, if she learned to blush, to speak modestly (συμμέτρως), and to make time for fasting, her beauty would be twice as great, her freshness greater, her expression more appealing, full of modesty and good breeding (σωφροσύνης καὶ κοσμιότητος). Now then, shall we speak about men? What can be uglier than a drunken man? His servants ridicule him, his enemies ridicule him, his friends pity him; he deserves endless condemnation. He is a wild beast rather than a human being, for devouring great quantities of food belongs to the panther, the lion, and the bear. No wonder (that they do so), since those creatures have no rational soul. Yet even they, if they gorge themselves on more food than they need, beyond the measure nature has set for them, ruin their whole bodies by it. How much more do we? That is why God has confined our stomach to a small space; that is why He has set a small measure of nourishment for us, to teach us to care for the soul. Let us consider our very structure, and we will see that only one small part of us performs this function—for our mouth and tongue are meant for singing hymns, our throat for the voice. So the very necessities of nature have restrained us, so that we may not get caught up, even unintentionally, in too much trouble (πραγματείαν) (in this way). For if luxurious living brought no pain, sickness, or weakness, it might be tolerated. But as things stand, He has limited you through the restrictions of nature, so that even if you want to go beyond them, you cannot. Is pleasure what you want, beloved? You will find it in moderation. Is it health? You will gain that this way too. Is it peace of mind? That too. Is it freedom? Is it vigor and a healthy body? Is it a sober, alert mind? (All these thou shalt find); all good things are found there, while the other way of life brings their opposites: discomfort, disorder, disease, difficulties—waste of resources (ἀνελευθερία). Then why, you will ask, do we all chase after this so eagerly? It comes from disease. Tell me, what makes a sick man crave what harms him? Is not this very craving part of his disease? Why does a lame man not walk upright? Does this very thing come from his laziness and his unwillingness to go to the doctor? For some things bring temporary pleasure but lasting punishment; with others it is just the opposite: the hardship lasts for a time, but the pleasure is perpetual. So anyone with too little steadiness and strength of purpose to pass up present pleasures for future ones is soon overcome. Tell me, how was Esau overcome? How did he come to prefer present pleasure to future honor? Through a lack of steadiness and firmness of character. (Gen. xxv. 33.) And where, you ask, does this fault itself come from? From ourselves, as this makes clear: when we want to, we do rouse ourselves and become capable of endurance. Certainly, whenever necessity presses us—and often simply from a competitive spirit—we come to see clearly what benefits us. So when you are about to indulge in luxury, consider how brief the pleasure is; consider the loss—for spending so much money to harm yourself is a loss indeed—the diseases, the weaknesses; and despise luxury. How many people shall I list who have suffered harm from indulgence? Noah got drunk and lay exposed in his nakedness, and see what evils came from this. (Gen. ix. 20.) Through greed Esau gave up his birthright and became intent on murdering his brother. The people of Israel “sat down to eat and drink, and got up to play.” (Ex. xxxii. 6.) That is why Scripture says, “When you have eaten and drunk, remember the Lord your God.” (Deut. vi. 12.) For they fell over a precipice when they fell into luxury. “The widow,” he says, “who lives in pleasure is dead while she lives” (1 Tim. v. 6); and again, “The beloved grew sleek, grew fat, and kicked” (Deut. xxxii. 15); and again the Apostle says, “Make no provision for the flesh, to satisfy its lusts.” (Rom. xiii. 14.) I am not laying down a law requiring fasting, since indeed no one would listen; I am doing away with the demand for delicacies, cutting off luxury for your own benefit. For like a winter torrent, luxury sweeps everything away; nothing stops its course. It casts people out of a kingdom. What do you gain from it (τί τὸ πλέον)? Do you want to enjoy a (real) luxury? Give to the poor; invite Christ, so that even after the table is cleared, you may still have this luxury to enjoy. For now you do not have it, and no wonder; but then you will. Do you want to taste a (real) luxury? Nourish your soul; give her the food she is accustomed to; do not starve her to death.—It is time for war, time for combat, and you sit enjoying yourself? Do you not see how even those who wield scepters live frugally when they are away on campaigns? “We do not wrestle against flesh and blood” (Eph. vi. 12), and you are fattening yourself when you are about to wrestle? Your adversary stands grinding his teeth, and you are giving yourself over to merrymaking and devoting yourself to the table? I know I say these things in vain, yet not (in vain) for everyone. “Anyone who has ears to hear, let him hear.” (Luke viii. 8.) Christ is wasting away with hunger, and you are wearing yourself out (διασπᾅς) with gluttony? Two imbalances (Δύο ἀμετρίαι). For what evil does luxury not cause? It contradicts itself, so that I do not know how it gets its name. But just as something that is (really) disgrace is called glory, and something that is actually poverty is called wealth, so the name of luxury is given to what is actually nausea. Are we preparing ourselves for the slaughterhouse, that we fatten ourselves like this? Why provide for the worm, so that it may have a lavish pantry? Why produce more of their fluids (ἰχὥρας)? Why store up sources of sweat and foul smells inside yourself? Why make yourself useless for everything? Do you want your eye to be strong? Keep your body taut like a string. For among musical strings, a coarse, unrefined string is unfit to produce musical tones, but one that has been well scraped stretches well and vibrates in full harmony. Why do you bury the soul alive? Why make the wall around her thicker? Why increase the stench and the cloud, with fumes rising like mist from every side? If no one else does, let wrestlers teach you that the leaner the body, the stronger it is; and (then) the soul is more vigorous too. In fact, it is like a charioteer and a horse. But there, you see, just as with people who give themselves to luxury and make themselves fat, fat horses are clumsy and give the driver a great deal of trouble. A person may count himself (ἀγαπητὸν) fortunate to carry off the prize even with a horse that obeys the reins and has sound limbs. But when the driver is forced to drag the horse along, and when the horse falls and he cannot make it get up no matter how much he goads it, he will lose the victory, however skilled he himself may be. Then let us not tolerate seeing our soul harmed because of the body. Let us make the soul herself more clear-sighted, make her wing light and her bonds looser. Let us feed her with teaching and frugal living, (feeding) the body only enough for it to be healthy, vigorous, joyful, and free from pain, so that by putting our affairs in good order this way, we may be able to grasp the highest virtue and attain the eternal good things through the grace and loving kindness of our Lord Jesus Christ, with Whom, to the Father and Holy Spirit together, be glory, dominion, and honor, now and forever, for all eternity. Amen.