Homilies on Acts, Homily 30

“And as they were going out (text rec. ‘from the syn. of the Jews,’) they begged (the Gentiles) to have these words spoken to them on the following Sabbath.” Do you see Paul’s wisdom? He not only won their admiration at the time but also made them eager to hear him again. In what he said, he scattered a few seeds (εἰπών τινα σπέρματα), so to speak, and held back from answering (the questions raised) or carrying the subject through to its conclusion. His plan was to keep them hanging on his words and win their goodwill, and not make (people) listless and indifferent by pouring everything at once into the minds of those (who first heard him). He told them the fact, that “through this Man forgiveness of sins is announced to you,” but he did not explain how. “And when the congregation had dispersed, many of the Jews and worshiping proselytes followed Paul and Barnabas”—from this point on, he puts Paul first—“who spoke to them and urged them to continue in the grace of God.” (v. 43.) Do you see how eager they were? They “followed” them, it says. Why did they not baptize them immediately? It was not the right time: they needed to be persuaded so that they would remain steadfast in it. “And the next Sabbath almost the whole city gathered to hear the word of God.” (v. 44.) “But when the Jews saw the crowds, they were filled with envy and contradicted what Paul said, contradicting and blaspheming.” (v. 45.) See how malice wounds itself while wounding others: their opposition made the Apostles more prominent. At first, then, they themselves begged them to speak (and now they opposed them): “contradicting,” it says, “and blaspheming.” What recklessness! “Then Paul and Barnabas spoke boldly and said, It was necessary for the word of God to be spoken to you first. But since you reject it and judge yourselves unworthy of everlasting life, look, we turn to the Gentiles.” (v. 46.) Do you see how their contentious behavior spread the preaching still further, and (how the Apostles here) devoted themselves all the more to the Gentiles, having (by this very thing) justified their actions and cleared themselves of all blame before their own people (at Jerusalem)? (c) See how their “envy” brings about great things, different (than they looked for): they caused the Apostles to speak boldly and go to the Gentiles! That is why he says, “And speaking boldly, Paul and Barnabas said.” They were to go out to the Gentiles, but notice how measured their boldness is. For if Peter defended his actions, these men needed a defense even more, since no one had called them there. (ch. xi. 4.) But by saying “To you first,” he showed that they had a duty (to preach) to the others too, and by saying “Necessary,” he showed that it was necessary to preach to them too. “But since you turn away from it”—he does not say, “Woe to you,” or “You are being punished,” but “We turn to the Gentiles.” Their boldness is full of gentleness! (a) He also does not say, “You are unworthy,” but “Have judged yourselves unworthy. Look, we turn to the Gentiles. For this is what the Lord has commanded us, saying, I have sent you to be a light to the Gentiles, so that you may be a means of salvation to the ends of the earth.” (v. 47.) To keep the Gentiles from feeling hurt when they heard this, as though they would not have received the blessings if the Jews had been earnest, he introduces the prophecy, saying, “A light to the Gentiles,” and, “for salvation to the ends of the earth. And hearing” (this) “the Gentiles” (v. 48)—this encouraged them all the more, since, although the others had the right to hear first, they themselves enjoyed the blessing, while at the same time it stung the others all the more—“and the Gentiles,” it says, “hearing” (this) “were glad and glorified the word of the Lord; and as many as were ordained to eternal life believed”: that is, set apart for God. Notice how he shows how quickly the benefit spread: “And the word of the Lord was carried throughout the whole region,” (v. 49) διεφέρετο, instead of διεκομίζετο, “was carried or conveyed through (it).” (d) “But the Jews stirred up the devout and prominent women and the leading men of the city, and started a persecution against Paul and Barnabas and expelled them from their territory.” (v. 50.) “The devout women,” (b) means the proselyte women. They did not stop at “envy,” but added actions too. (e) Do you see what they accomplished by opposing the preaching? What disgrace they brought on these (“honorable women”)? “But they shook the dust off their feet against them and went to Iconium.” (v. 51.) Now they used that terrible sign that Christ commanded: “If anyone does not receive you, shake the dust off your feet” (Matt. x. 14; Mark vi. 11). But they did this for no trivial reason: they did it because those people drove them away. This did no harm to the disciples; on the contrary, they continued all the more firmly in the word: “And the disciples were filled with joy and with the Holy Spirit” (v. 52). For the teacher’s suffering does not restrain his boldness, but makes the disciple more courageous. “And in Iconium they both went together into the synagogue of the Jews.” (ch. xiv. 1.) Again they entered the synagogues. See how far they were from growing more timid! Even after saying, “We turn to the Gentiles,” they still (by going into the synagogues) made their defense (with their Jewish brethren) stronger than it needed to be. “So that,” it says, “a great number of both Jews and Greeks believed.” For they probably spoke to Greeks as well. “But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” (v. 2.) Now they set about stirring up the Gentiles too, to join (with themselves), since they were not enough on their own. Then why did the Apostles not leave? Because they were not being driven away, only attacked. “So they stayed a long time, speaking boldly in the Lord, who testified to the word of His grace and granted that signs and wonders be done through their hands.” (v. 3.) This gave them boldness; or rather, their own wholehearted willingness was the source of their boldness—that is why they performed no signs for a long time—while the signs brought about the hearers’ conversion, though their boldness also contributed something. “But the people of the city were divided: some sided with the Jews, and some with the Apostles.” (v. 4.) This division was no small matter. And this was what the Lord said: “I have not come to bring peace, but a sword.” (Matt. x. 34.) “And when both the Gentiles and the Jews, together with their rulers, planned to abuse and stone them, they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region; and there they preached the Gospel.” (v. 5–7.) Again, as though they deliberately wanted to spread the preaching further after it had grown, they sent them out once more. See how persecution always does great good, defeats the persecutors, and makes the persecuted stand out. For when he came to Lystra, he performed a great miracle by raising up the lame man. “And at Lystra there sat a man with no strength in his feet, lame from his mother’s womb, who had never walked. He listened to Paul speaking. Paul looked steadily at him and, seeing that he had faith to be healed, said in a loud voice”—why in a loud voice? So that the crowd would believe—“Stand upright on your feet.” (v. 8, 9.) But notice, it says that he paid attention to what Paul said. Do you see the nobility of the man’s mind (φιλοσοφίαν)? His lameness did not hinder (παρεβλάβη) his eagerness to listen at all. “Who fixed his eyes on him and saw,” it says, “that he had faith to be made well.” His will was already inclined to receive it. Yet with the others it was the reverse: first their bodies were healed, and then the healing of their souls was undertaken. But it was not so with this man. It seems to me that Paul saw into his soul. “And he leaped,” it says, “and walked.” (v. 10.) His leaping proved that he was completely healed. “And when the people saw what Paul had done, they raised their voices and said in the Lycaonian language, The gods have come down to us in human form. And they called Barnabas Jupiter, and Paul Mercury, because he was the chief speaker. Then the priest of Jupiter, which was in front of their city, brought oxen and garlands to the gates and wanted to offer sacrifice with the people.” (v. 11–13.) But their intention was not yet clear, because they spoke in their own language, saying, “The gods have come down to us in human form.” So the Apostle said nothing to them yet. But when they saw the garlands, they went out and tore their clothes. “When the Apostles Barnabas and Paul heard about it, they tore their clothes and rushed into the crowd, crying out and saying, Men, why are you doing these things? We too are human beings with the same feelings as you.” (v. 14, 15.) See how they are always free from the craving for glory: they not only do not covet it, but even reject it when it is offered. Just as Peter also said, “Why do you stare at us, as though by our own power or holiness we had made him walk” (ch. iii. 12)? These men say the same thing. Joseph also said about the dreams, “Doesn’t their interpretation belong to God?” (Gen. xl. 8.) And Daniel likewise: “And it was revealed to me too, not because of the wisdom in me.” (Dan. ii. 30.) Paul says this everywhere, as when he says, “And who is adequate for these things? Not that we are adequate in ourselves to think (aught) as coming from ourselves, but our adequacy comes from God.” (2 Cor. ii. 16; iii. 5.) But let us go back over what has been said. (Recapitulation.) “And when they had gone out,” etc. (v. 42). The crowds were not merely drawn to them—but how were they drawn? They begged to hear the same words again, and their actions showed their earnestness. “Now when the congregation,” etc. (v. 43.) See how the Apostles always urge people on, rather than merely accepting them or courting their favor: “speaking to them,” it says, “they urged them to continue in the grace of God. But when the Jews,” etc. (v. 45.) Why had they not contradicted them before this? Do you see how they were always driven by passion? And they not only contradicted them but also blasphemed. For malice really does stop at nothing. But see how boldly he speaks! “It was necessary,” he says, “for the word to be spoken to you first, but since you reject it”—(v. 46) he does not present this as a personal insult, (though) that is in fact what they did to the prophets: “Do not talk to us,” they said, “with talk”—(Is. xxx. 10): “but since you reject it”—he says “it,” not “us,” for your insult is not directed at us. To keep anyone from taking “You judge yourselves unworthy” as a statement about their piety, he first says, “You reject it,” and then, “We turn to the Gentiles.” The expression is full of gentleness. He does not say, “We abandon you,” but speaks in a way that leaves open the possibility—he means—that we may turn back here again. And this too is not a consequence of your insult, “for this is what (the Lord) has commanded us.”—(v. 47.) “Then why haven’t you done this?” It was indeed necessary for the Gentiles to hear, and not before you; the “before you” is your own doing. “For this is what the Lord has commanded us: I have set you as a light to the Gentiles, so that you may be a means of salvation,” that is, knowledge that leads to salvation, and not merely to the Gentiles, but to everyone, “to the ends of the earth.—As many as were ordained to eternal life” (v. 48.): this too proves that their acceptance of these Gentiles agreed with God’s will. But “ordained” does not mean under compulsion: “Those He foreknew,” says the Apostle, “He predestined.” (Rom. viii. 29.) “And the word of the Lord,” etc. (v. 49.) Their teachings were no longer spreading in the city (only), but also throughout the (whole) region. For when the Gentiles there heard it, they too came over after a little while. “But the Jews stirred up the devout women and started a persecution”—notice that they are responsible even for what the women do—“and drove them,” it says, “out of their territory” (v. 50), not merely out of the city. Then, more terrible still, “they shook the dust off their feet against them and went to Iconium. But the disciples,” it says, “were filled with joy and with the Holy Spirit.” (v. 51, 52.) The teachers were suffering persecution, and the disciples rejoiced. “And they spoke in such a way that a great number,” etc. (ch. xiv. 1.) Do you see the nature of the Gospel, how powerful it is? “Poisoned their minds,” it says, “against the brothers:” (v. 2.) that is, they slandered the Apostles and brought countless accusations against them: (these people were unsuspecting, and they “poisoned their minds,” making them inclined to act maliciously). And see how he always attributes everything to God. “They stayed a long time,” he says, “speaking boldly in the Lord, who testified to the word of His grace.” (v. 3.) Do not think this (expression, “Gave testimony,”) in any way lowers (the Lord’s Divine Majesty): “Who testified,” it says, “before Pontius Pilate.” (1 Tim. vi. 13.) Then their boldness—“and granted that signs and wonders be done through their hands.” Here he speaks of their boldness in relation to their own nation. “And the people of the city,” etc. (v. 4, 5.) So they did not wait for it, but saw the intention to attack them and fled, never inflaming their enemies’ anger, “to the cities of Lycaonia, Lystra and Derbe, and the surrounding region.” (v. 6.) They went out into the countryside, not just into the cities.—Notice both the simplicity of the Gentiles and the malice of the Jews. The Gentiles showed by their actions that they were worthy to hear: they honored them so highly on the strength of the miracles alone. The one group honored them as gods; the other persecuted them as public menaces. And (those) not only took no offense at the preaching, but what did they say? “The gods have come down to us in human form.” But the Jews were offended. “And they called Barnabas Jupiter, and Paul Mercury.” (v. 11, 12.) I suppose Barnabas was a man of dignified appearance too. Here was a new kind of trial, arising from excessive zeal, and no small trial either. But this too shows the virtue of the Apostles, (and) how they always attribute everything to God. Let us imitate them. Let us consider nothing our own, since even faith itself is not our own, but is more God’s (than ours). “For by grace you are saved through faith; and this,” he says, “is not from ourselves; it is the gift of God.” (Eph. ii. 8.) So let us not think highly of ourselves or be puffed up, being, as we are, human beings, dust and ashes, smoke and shadow. Tell me, why do you think so highly of yourself? Have you given to the poor and freely spent your wealth? And what of that? Think: what if God had chosen not to make you rich? Think of those who have become poor; or rather, think how many have given (not their substance only, but) their bodies as well, and after their countless sacrifices still felt that they were miserable creatures! You gave for yourself; Christ gave (not for Himself, but) for you. You were only paying a debt; Christ owed you nothing.—Look at the uncertainty of the future, and “do not be proud, but fear” (Rom. xi. 20). Do not diminish your virtue by boasting. Do you want to do something truly great? Never let the thought enter your mind that your achievements are great. But are you a virgin? Those in (the Gospel) were virgins too, but their virginity did them no good because of their cruelty and inhumanity. (Matt. xxv. 12.) Nothing compares with humility: it is the mother, root, nurse, foundation, and bond of all good things. Without it we are abhorrent, accursed, and polluted. For imagine a man raising the dead, healing the lame, and cleansing lepers, but doing it with proud self-satisfaction: nothing could be more accursed, more impious, more detestable. Consider nothing to come from yourself. Do you have eloquence and the gift of teaching? Do not think that this gives you anything more than other people. This is an especially strong reason for you to humble yourself, because you have been granted more abundant gifts. For the one who was forgiven more will love more (Luke vii. 47). If so, you too should humble yourself, because God passed over others and took notice of you. Be afraid for this very reason: for often this becomes a cause of your destruction if you are not watchful. Why do you think so highly of yourself? Because you teach through words? But it is easy to speak words of wisdom: teach me by your life. That is the best teaching. Do you say that we should be moderate, and then make a long speech about it, playing the orator and pouring out your eloquence without restraint? But someone will say to you, “The person who teaches me this through his actions is better than you.” For lessons made up of words do not usually take hold in the mind as firmly as lessons taught through actions. If you do not act, you have not only failed to help him with your words, but have hurt him still more. “You would do better to keep quiet.” Why? “Because what you are proposing to me is impossible. I reason that if you, who have so much to say about it, do not succeed in it, I have much more excuse.” That is why the Prophet says, “But to the sinner God said, Why do you declare My statutes?” (Ps. l. 16.) For it is a worse evil when someone teaches well in words but contradicts the teaching by his actions. This has caused many evils in the Churches. So please forgive me for spending so long on this harmful passion (πάθει). Many take great pains to be able to stand up in public and give a long speech. If they win applause from the crowd, they feel as though they have gained the kingdom (of heaven) itself. But if silence follows the end of their speech, the dejection that falls on their spirits because of that silence is worse than hell itself! This has turned the Churches upside down, because you do not want to hear a sermon that leads you to remorse, but one that delights you with the sound and arrangement of its words, as though you were listening to singers and musicians (κιθαρῳδὥν καὶ κιθαριστὣν, supra p. 68). And we too behave absurdly and pitifully by following your cravings when we ought to root them out. It is just as if the father of a poor child with little warmth or life in him (already, more delicate than it ought to be), despite the child’s weakness, gave him cake and cold (drink) and whatever pleased him, without considering what might do him good; and then, when the doctors rebuked him, excused himself by saying, “What can I do? I cannot bear to see the child crying.” You poor, wretched creature, you betrayer! For I cannot call such a man a father. How much better it would be to cause him pain for a short time and restore him to lasting health, rather than make this brief pleasure the foundation of lasting sorrow! This is just what we do when we waste our time on beautiful expressions and the arrangement and harmony of our sentences, aiming to please rather than benefit; (when) we aim to be admired rather than to instruct, to delight rather than pierce the heart, to win applause and leave with praise rather than correct people’s conduct! Believe me, I am saying what I really feel. When I hear applause as I speak, at that moment I do feel it as a human being (for why shouldn’t I admit the truth?): I am delighted and give in to the pleasure. But when I get home and reflect that those who applauded gained no benefit from my sermon, and that whatever benefit they should have gained they lost while applauding and praising, I feel pain, groan, and weep, and feel as though I have spoken entirely in vain. I say to myself, “What do I gain from my labors when the hearers choose not to benefit from what they hear from us?” Indeed, I have often thought of making a rule to stop all applause and persuade you to listen quietly and in proper order. But please bear with me, listen to me, and, if you agree, let us establish this rule even now: no listener may applaud during anyone’s sermon. If he must express admiration, let him admire in silence; no one is stopping him. Let all his attention and eager desire be directed toward taking in what is said.—What is that noise again? I am laying down a rule against this very thing, and you cannot even restrain yourselves long enough to hear me!—This rule will have many good effects: it will train us in philosophy. We hear of even the pagan philosophers giving discourses, and nowhere do we find noisy applause accompanying their words. We hear of the Apostles giving public speeches, yet nowhere do the accounts add that, in the middle of their speeches, the listeners interrupted the speakers with loud expressions of approval. This will be a great gain for us. But let us establish this rule: let us all listen quietly and finish speaking (of what we have to say). For even if we went away remembering what we had heard, I maintain that even then the praise would do no good—but I will not go into too much detail (on this point); let no one accuse me of rudeness. Since nothing is gained by it, and it is even harmful, let us remove the obstacle, put a stop to these leaps, and curb the soul’s wild jumping. Christ spoke publicly on the Mount, yet no one said anything until He had finished His sermon. I am not robbing those who want applause: on the contrary, I am making them more admired. It is far better for a listener to hear in silence and, through his memory, applaud for all time, both at home and away, than to lose everything and return home empty, without the very thing he was applauding. For how could such a listener avoid looking ridiculous? Indeed, he will be considered a flatterer, and his praise no better than mockery, when he declares that the teacher spoke beautifully but cannot say what he said. This looks exactly like flattery. When someone has been listening to musicians and performers, it is no wonder if this happens to him, since he does not know how to reproduce the melody in the same way. But when the subject is not a display of singing or vocal skill, but the meaning and substance of thoughts and wise reflection (φιλοσοφίας), and anyone can easily tell and report what was said, how can someone who cannot say what he praised the speaker for avoid deserving that accusation? Nothing suits a Church so well as silence and good order. Noise belongs in theaters, baths, public processions, and marketplaces. But where doctrines—and such doctrines—are being taught, there should be stillness, quiet, calm reflection, and a haven of deep rest (φιλοσοφία καὶ πολὺς ὁ λιμήν). I beg and plead for these things, for I keep searching for ways to benefit your souls. And I consider this no small way: it will benefit not only you, but us too. Then we will not be carried away by pride (ἐκτραχηλίζεσθαί), tempted to love praise and honor, or led to say what delights rather than what benefits. Then we will devote all our time and effort to the substance and meaning of our thoughts rather than to skillful composition and beautiful expressions. Go into a painter’s studio and notice how quiet everything is there. It should be the same here, for here too we are painting portraits, royal portraits (every one of them), none of a private person, using the colors of virtue.—What now? Applauding again? This reform is hard to achieve, but (only) because of long habit.—The brush, moreover, is the tongue, and the Artist is the Holy Spirit. Tell me, during the celebration of the Mysteries, is there any noise? Any disturbance? When we are baptizing (βαπτιζώμεθα), when we are performing all the other acts? Isn’t all Nature adorned (as it were) with stillness and silence? This beauty (of repose) is spread across the whole face of heaven.—This is why even the Gentiles speak badly of us, as though we did everything for show and display. But if this is stopped, the love of the places of honor will also die out. If anyone is in love with praise, it is enough for him to receive it after he has been heard, when the listeners have taken in everything he said. Yes, please, let us establish this rule, so that by doing everything according to God’s will, we may be found worthy of the mercy that comes from Him, through the grace and compassion of His only-begotten Son, our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and always, forever and ever. Amen.