Homilies on Acts, Homily 32

“And some men who came down from Judea taught the brothers and said, Unless you are circumcised according to the custom of Moses, you cannot be saved.” Notice how every step toward putting matters right concerning the Gentiles begins out of necessity. Earlier, when (Peter) was criticized, he defended himself, and everything he said took the form of a defense, which made his words acceptable. Then, when the Jews turned away, (Paul) came to the Gentiles. Here again, when another excess arises, (the apostle) lays down the rule. For they probably spoke to everyone without distinction, since they were taught by God, and this made those Jews (who had believed) jealous. And they did not simply speak about circumcision; they said, You cannot even be saved. Yet the exact opposite was true: if they received circumcision, they could not be saved. Do you notice how closely the trials follow one another, from within and from outside? It is also providentially arranged that this happens while Paul is present, so that he can answer them. “So when Paul and Barnabas had considerable disagreement and debate with them, they decided that Paul and Barnabas and some others of their number should go up to Jerusalem to the apostles and elders about this question.” (v. 2.) And Paul does not say, What? Have I no right to be believed after so many signs? Instead, he complied for their sake. “And after the Church sent them on their way, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles, and they brought great joy to all the brothers.” (v. 3.) And notice the result: all the Samaritans also learn what has happened to the Gentiles, and they rejoice. “And when they came to Jerusalem, the Church and the apostles and elders welcomed them, and they reported everything God had done with them.” (v. 4.) See God's providence at work here! “But some believers from the sect of the Pharisees stood up and said that it was necessary to circumcise them and command them to keep the law of Moses. And the apostles and elders came together to consider this matter. And after much debate, Peter stood up and said to them, Men and brothers, you know that long ago God chose among us that through my mouth the Gentiles should hear the word of the Gospel and believe.” (v. 5–7.) Notice how Peter has stood apart (κεχωρισμένον) from the matter from the beginning and has continued to follow Jewish practices even up to this time. And yet he says, “you know.” (ch. x. 45; xi. 2.) Perhaps those who had previously criticized him over the matter of Cornelius, and who went in with him (on that occasion), were present. That is why he brings them forward as witnesses. “Long ago,” he says, “He chose among you.” What does “Among you” mean? Either in Palestine, or while you were present. “Through my mouth.” Notice how he shows that it was God speaking through him, not a human utterance. “And God, who knows hearts, testified on their behalf”: he points them to the Spirit's testimony, “by giving them the Holy Spirit just as He did to us.” (v. 8.) At every point he puts the Gentiles on a completely equal footing. “And He made no distinction between us and them, having purified their hearts by faith.” (v. 9.) Through faith alone, he says, they received the same gifts. This is also intended as a lesson to those (objectors); it can teach even them that only faith is needed, not works or circumcision. Indeed, they do not say all this merely to defend the Gentiles, but also to teach (the Jewish believers) to abandon the Law. For now, however, this is left unsaid. “Now then, why do you put God to the test by placing a yoke on the neck of the disciples?” (v. 10.) What does “Put God to the test” mean? As though He had no power to save through faith. Consequently, this introduction of the Law comes from a lack of faith. Then he shows that they themselves gained no benefit from it, and he directs the whole (stress of his speech) against the Law, not against them, and (so) cuts short the accusation against them: “which neither our fathers nor we were able to bear. But we believe that through the grace of the Lord Jesus we will be saved, just as they will.” (v. 11.) How powerful these words are! Peter says here the same thing Paul explains at length in the Epistle to the Romans. “For if Abraham,” (Paul) says, “was justified by works, he has something to boast about, but not before God.” (Rom. iv. 2.) Do you see that all this is more a lesson for them than a defense of the Gentiles? Still, if he had said this without a reason for speaking, he would have aroused suspicion. Now that an occasion has presented itself, he takes it and speaks fearlessly. See how, on every occasion, their enemies' schemes are made to work in their favor. If those men had not raised the question, these things would not have been said, nor would what follows. (Recapitulation.) (b) But let us look more closely at what has been said. “And some men,” etc. So there were no Gentile believers in Jerusalem, but of course there were in Antioch. That is why some men came down who were still suffering from this disease of wanting to rule, and who wanted to attach the Gentile believers to themselves. Yet Paul, though he too was well versed in the Law, did not suffer from this. “So when Paul and Barnabas had considerable debate with them,” etc. (v. 2.) But when he returned from there, the teaching also became more precise. For if those in Jerusalem impose no such requirement, these men have even less right to do so. “And after they were sent on their way,” etc., “they brought considerable joy to the brothers.” (v. 3.) Do you notice that everyone who was not in love with power rejoiced at their believing? No ambition prompted their accounts, nor did they speak to show off, but to justify preaching to the Gentiles. (v. 4.) So they say nothing about what had happened in the matter of the Jews. “But some believers from the sect of the Pharisees stood up,” etc. (v. 5.) (a) But even if they insisted on bringing the Gentiles over to their side, they learn that the Apostles must not overlook it either. “And the Apostles and elders,” etc. (v. 6.) “Among us,” he says, “God chose,” and “long ago”: long ago, he says, not now. And this too is an important point—at a time when Jews were believing, not turning away (from the Gospel). “Among us”: an argument from the place; “long ago”: from the time. And that expression, “Chose”: just as in their own case, he does not say that He (so) wanted it, but, “Chose that through my mouth the Gentiles should hear the word of the Gospel and believe.” How is this proved? By the Spirit. Then he shows that the testimony given to them concerns not merely grace, but their virtue. “And God, who knows hearts, testified on their behalf” (v. 8), giving them nothing less (than to us), for, he says, “He made no distinction between us and them.” (v. 9.) So it is hearts that we must look to everywhere. And the words are very fitting: “God, who knows hearts, testified on their behalf,” just as in the earlier instance, “You, Lord, who know the hearts of all people.” (ch. i. 24.) To see that this is what he means, notice what he adds: “He made no distinction between us and them.” After mentioning the testimony given on their behalf, he makes that great statement, the same one Paul makes: “Neither circumcision counts for anything, nor uncircumcision.” (1 Cor. vii. 19.) “That He may make the two one in Himself.” (Eph. ii. 15.) The seeds of all these statements lie in Peter's speech. And he does not say (between) those who are circumcised, but “Between us,” meaning the Apostles, “and them.” Then, so that the expression “no distinction” may not seem outrageous, he says, After faith—“Having purified their hearts by faith” (v. 10)—He thoroughly cleansed them first. Then he shows that the Law was not evil, but that they themselves were weak.—“But we believe that through the grace of the Lord Jesus we will be saved just as they will.” (v. 11.) Notice how he ends with a frightening thought. He does not argue with them from the Prophets, but from present events they themselves witnessed. Naturally, (the Prophets) themselves also add their testimony shortly afterward (infra v. 15), and strengthen the argument through what has now happened. And notice that he first allows the question to be raised in the Church, and then speaks. “And He made no distinction between”—he did not say those who are circumcised, but “us and them,” that is, the Gentiles, for this (gradual advance) gains force little by little. “Why then do you put God to the test?” He has become (the) God of the Gentiles, for this was putting Him to the test: * * * whether He is able to save even after the Law. See what he does. He shows that they are in danger. For if faith had the power to do what the Law could not, “we believe that through the grace of the Lord Jesus we will be saved just as they will” (comp. Gal. ii. 16). But if faith falls away, look, they themselves (are) headed for destruction. And he did not say, Why do you refuse to believe? That would have been harsher. Instead, he says, “Put God to the test,” even when the fact has been demonstrated. (c) What shamelessness on the Pharisees' part, to insist on the Law even after faith and refuse to obey the Apostles! But see how gently the Apostles speak, without an authoritative tone. Such words are gracious and more likely to stay in the mind. Notice that they never simply show off with words; they prove their point through facts, through the Spirit. Yet even with such proofs, they still speak gently. And notice that they do not come accusing those at Antioch, but “reporting everything God had done with them.” (v. 4) But these men once again seize the opportunity (to achieve their own aims): “but some stood up,” etc. (v. 1.) Such were the efforts they made in their love of power, and Paul and Barnabas were criticized without the Apostles' knowledge. Still, they brought forward none of these accusations. Only after they have proved the point do (the Apostles) write in stronger terms. For gentleness is a great good everywhere: gentleness, I say, not unfeeling indifference; gentleness, not flattery, for there is a vast difference between them. Nothing ruffled Paul; nothing upset Peter. When you have convincing proofs, why lose your temper and make them ineffective? Someone who is angry can never persuade. Yesterday too we spoke about anger, but there is no reason we should not do so today as well. Perhaps a second appeal, coming right after the first, will accomplish something. Indeed, even a medicine with the power to heal a wound will ruin everything unless it is applied again and again. And do not think that our constant discussion of the same things means we condemn you. If we condemned you, we would not speak; as it is, we say these things because we hope you will gain much from them. If only we did speak constantly about the same things! If only our discussions had no other subject than how to overcome our passions! For isn't it completely unreasonable that emperors, who live in luxury and such great honor, have no subject of discussion, whether at the dinner table or at any other time, except how to overcome their enemies—and that is why they hold assemblies each day, appoint generals and soldiers, and demand taxes and tribute, and why these two aims drive all the affairs of state: overcoming those who wage war against them and securing peace for their subjects—while we have no interest in subjects like this and never even dream of discussing them? Instead, how to buy land, purchase slaves, and increase our property—these are subjects we can discuss every day without ever getting tired of them. But when it comes to things within ourselves, things that really are our own, we neither want to speak ourselves nor even dream of accepting advice or putting up with hearing others speak about them. But tell me, what do you talk about? Dinner? That is a subject for cooks. Money? That is a topic for peddlers and merchants. Buildings? That belongs to carpenters and builders. Land? That is talk for farmers. But for us, there is no other proper business than how to build wealth for the soul. So do not grow tired of the discussion. Why does no one criticize the physician for always discussing the art of healing, or people in other trades for talking about their own skills? If we had really gained mastery over our passions and no longer needed reminders, we might reasonably be accused of ambition and showing off—or rather, not even then. For even if we had gained it, we would still need discussion, so that we would not relapse and remain uncorrected. Physicians, in fact, speak not only to the sick but also to the healthy, and they have books on this subject: some about how to get rid of disease, others about how to preserve health. So even if we are well, we must still keep at it and do everything we can to preserve our health. And when we are sick, there are two reasons we need advice: first, to be freed from the disease; second, once freed, to avoid falling into it again. Well then, our discussion now follows the method for treating the sick, rather than the rules for caring for the healthy. How then can someone root out this evil passion? How can we subdue (ὑποσκελίσειε) this violent fever? Let us see where it began and remove the cause. What does it usually arise from? From arrogance and great pride. So let us remove this cause, and the disease will be removed along with it. But what is arrogance? What does it arise from? Perhaps we will have to trace it back to an even earlier source. But whatever path the logic of the matter points out, let us take it, so that we can get to the bottom of the evil and pull it up by the roots. Where, then, does arrogance come from? From failing to examine our own affairs and instead occupying ourselves with the nature of land, though we are not farmers, and the nature of gold, though we are not merchants, and with clothing and everything else, while never looking at ourselves or our own nature at all. And who, you will say, does not know his own nature? Many people—perhaps everyone except a few. And if you wish, I will prove it. For tell me, what is a human being? If someone were asked, could he immediately answer these questions: How does he differ from animals? How is he related to the inhabitants of heaven? What can be made of a human being? For it is the same here as with any other material: the human being is the raw material, and from it either an angel or a beast can be made. Doesn't that sound strange? Yet you have often heard it in the Scriptures. For it was said of certain human beings, “he is the angel of the Lord” (Mal. ii. 7), and “from his lips,” it says, “they will seek judgment,” and again, “I send My angel before Your face.” (Mal. iii. 1.) But of some it says, “Serpents, brood of vipers.” (Matt. xii. 34.) So it all depends on the use. Why do I say an angel? A human being can become God and a child of God. For we read, “I have said, You are gods, and all of you are children of the Most High.” (Ps. lxxxii. 6.) And what is greater, the power to become God and angel and child of God is placed in his own hands. Yes, that is how it is: a human being can be the maker of an angel. Perhaps this statement has startled you? But listen to Christ saying, “In the Resurrection they neither marry nor are given in marriage, but are like the angels.” (Matt. xxii. 30.) And again, “Let anyone who can accept it accept it.” (Matt. xix. 12.) In a word, virtue makes angels. But virtue is within our power, so we can make angels, certainly in will, though not in nature. Indeed, if virtue is absent, being an angel by nature is no advantage; the Devil, who was once an angel, proves this. But if virtue is present, being human by nature is no disadvantage; John, who was a man, proves this, as do Elijah, who went up into heaven, and all those who are going to depart there. For these, though they had bodies, were not kept from dwelling in heaven, while those others, though without bodies, could not remain in heaven. So let no one grieve or be angry with his nature as though it were a hindrance to him, but with his will. He (the Devil), though bodiless, became a lion. For look, it says, “Our adversary walks around like a roaring lion, seeking someone to devour” (1 Pet. v. 8), while we, though we have bodies, become angels. For just as someone who finds some precious material but despises it because he is not a craftsman will suffer a great loss, whether he has found pearls, a pearl shell, or anything else of the kind, so we too, if we do not know our own nature, will greatly despise it. But if we know what it is, we will show great zeal and reap the greatest gains. For from this nature a king's robe is made; from this, a king's house; from this nature a king's members are fashioned: all are royal. So let us not misuse our own nature to our harm. He has made us “a little lower than the angels” (Ps. viii. 5), I mean because of death. But now we have recovered even that little. So there is nothing to prevent us from coming close to the angels, if we choose to. Then let us choose it, let us choose it, and after training ourselves thoroughly, let us give honor to the Father, and the Son, and the Holy Spirit, now and always, forever and ever, Amen.