Homilies on Acts, Homily 37

“Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul, as was his custom, went in to them and reasoned with them from the Scriptures for three Sabbath days, explaining and making the case that Christ had to suffer and rise again from the dead, and that this Jesus, whom I preach to you, is Christ.” Again they hurry past the small cities and press on to the larger ones, since the word was to flow from those like water from a fountain into the neighboring cities. “And Paul, as was his custom, went into the synagogue of the Jews.” Although he had said, “We turn to the Gentiles” (ch. xiii. 46), he did not abandon the Jews: his loving concern for them was so deep. Listen to him say, “Brothers, my heart’s desire and prayer to God for Israel is that they might be saved” (Rom. x. 1), and, “I wished myself accursed from Christ for my brothers.” (ib. ix. 3.) But he did this because of God’s promise and the glory; and this, so that it might not become a stumbling block to the Gentiles. “Explaining,” it says, “from the Scriptures, he reasoned with them for three Sabbaths, setting before them that the Christ must suffer.” Notice how he preaches the Passion before anything else: they were so far from being ashamed of it, knowing it to be the cause of salvation. “And some of them believed and joined Paul and Silas; and so did a great multitude of the devout Greeks, and quite a few of the leading women.” (v. 4.) The writer gives only the substance of the discussion: he avoids repetition and does not report the sermons on every occasion. “But the Jews who did not believe (the best texts omit “which believed not”), moved by envy, recruited some wicked men of the lowest class, gathered a crowd, threw the whole city into an uproar, attacked Jason’s house, and tried to bring them out to the people. And when they did not find them, they dragged Jason and some brothers before the city rulers, shouting, These men who have turned the world upside down have come here too; Jason has welcomed them, and they all act against Caesar’s decrees, saying that there is another king, Jesus.” (v. 5–7.) Oh, what an accusation! Again they bring a charge of treason against them, “saying, there is another king, (one) Jesus. And they alarmed the people and the city rulers when they heard these things. And when they had taken security from Jason and the others, they let them go.” (v. 8, 9.) What an admirable man, putting himself in danger and sending them away from it! “And the brothers immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. These were more noble,” it says, “than those in Thessalonica: more noble,” i.e. more gentle (ἐπιεικέστεροι) (in their behavior): “in that they received the word with complete eagerness,” and did so thoughtfully, with careful examination free from passion, “searching the Scriptures to see whether these things were so.” (v. 10, 11.) “Therefore many of them believed, including quite a few distinguished Greek women and men. But when the Jews of Thessalonica learned that Paul was preaching the word of God at Berea, they came there too and stirred up the people. Then the brothers immediately sent Paul away to go as if toward the sea, but Silas and Timothy stayed there.” (v. 12–14.) See how at one time he gives way and at another presses on, and in many matters bases his decisions on human considerations. “And those who escorted Paul brought him to Athens; and after receiving instructions for Silas and Timothy to come to him quickly, they left.” (v. 15.) But let us look again at what has been said. (Recapitulation.) “Three Sabbath days,” it says, the time when they were free from work, “he reasoned with them, explaining from the Scriptures” (v. 2). Christ also used to do this: on many occasions we find Him reasoning from the Scriptures, rather than always (urging men) through miracles. For they took a hostile stand against miracles, calling those who performed them deceivers and conjurers; but someone who persuades people through arguments from the Scriptures is not open to this accusation. And on many occasions we find (Paul) convincing people simply through the power of his teaching. In Antioch “the whole city gathered together” (ch. xiii. 44): this too is a great thing, for this itself is no small miracle—indeed, it is a very great one. And so that they would not think they had done everything by their own strength, but rather that God had permitted it, two things happened: “Some of them were persuaded,” etc. (c) “And a great multitude of devout Greeks, and quite a few of the leading women”; but the others did the opposite: “the Jews, moved by envy,” etc. (v. 4, 5). (b) And because the very fact of being called was a matter of God’s ordering beforehand, (a) they neither thought highly of themselves, as if the triumph were their own, nor were terrified as though they were responsible (for all). But how is it that he said, “That we should go to the Gentiles, and they to the circumcision” (Gal. ii. 9), and yet spoke to the Jews? (α) He did this as something beyond his assigned duty. (β) For he also did other things beyond what he was obliged to do. For example, Christ directed that they should “live by the Gospel” (1 Cor. ix. 14; i. 17), but our Apostle did not; Christ did not send him to baptize, yet he did baptize. Notice how he was equal to every task. Peter went to the circumcision; he went to the Gentiles, the greater part. (α) For if he was required to speak to Jews, how did he also say, “For He who worked effectively in him for the circumcision was also mighty in me for the Gentiles” (Gal. ii. 8)? Just as those Apostles also associated with the Gentiles, although they had been set apart for the circumcision, so did our Apostle. Most of his work was indeed among the Gentiles; still, he did not neglect the Jews either, so that they might not seem to be cut off from them. And why, you will ask, did he go into the synagogues first, as though this were his main purpose? True; but he persuaded the Gentiles through the Jews and through what he discussed with the Jews. And he knew that this was most suitable for the Gentiles and most likely to lead them to belief. Therefore he says, “Inasmuch as I am the Apostle of the Gentiles.” (Rom. xi. 13.) And all his Epistles also argue against the Jews.—“That the Christ,” he says, “had to suffer.” (v. 3.) If His suffering was necessary, His rising again was certainly necessary, for the former was far more wonderful than the latter. For if He gave up to death Him who had done no wrong, He had much more reason to raise Him again. “But the Jews who did not believe recruited some men of the lowest class and threw the whole city into an uproar” (v. 5): so the Gentiles were more numerous. The Jews did not think they were enough by themselves to start the disturbance. Because they had no reasonable pretext, they always accomplish such purposes through uproar and by recruiting wicked men. “And when they did not find them,” it says, “they dragged Jason and some brothers away.” (v. 6.) What tyranny! They dragged them out of their houses without any cause. “These all,” they say, “act against Caesar’s decrees” (v. 7). Since they said nothing against the decrees and caused no disturbance in the city, their accusers bring a different charge against them: “saying that there is another king, Jesus. And they alarmed the people,” etc. (v. 8.) And what are you afraid of, seeing that He is dead? (β) “And when they had taken security,” etc. (v. 9.) See how Jason sent Paul away by providing security, risking his own life (to the hazard) for him. (α) “And the brothers,” etc. (v. 10.) See how the persecutions spread the preaching in every case. “Now these,” it says, “were more noble than those in Thessalonica” (v. 11): i.e. they were not (men) who practiced wicked things; some were convinced, and the others (who were not) did nothing (of that sort). (β) “Daily,” it says, “searching the Scriptures to see whether these things were so”: not merely on a sudden impulse or (burst of) zeal. “More noble,” it says: i. e. in moral character. (α) “Therefore many of them,” etc. (v. 12.) And here again there are Greeks. (β) “But when the Jews of Thessalonica,” etc. (v. 13), because there were wicked people there. And yet that city was larger. But it is no wonder that the people in the larger city were worse. Indeed, worse men naturally go to the larger city, where there are many opportunities for disturbances. And just as disease in the body is more severe when it has more material and fuel, so it is here. (α) But look, I ask you, how their flight was providentially arranged and did not come from cowardice. Otherwise they would have stopped preaching and would not have provoked them even more. But this (flight) had two results: it both quenched the rage of those (Jews) and spread the preaching. Using language suited to their disorderly behavior, he says, “Agitating the multitude.” (β) This is just what happened at Iconium—so that they might receive the additional condemnation of destroying others besides themselves. (ch. xiv. 2, 19.) This is what Paul says of them: “Forbidding us to preach to the Gentiles, always filling up their sins, for anger has come upon them to the utmost.” (1 Thess. ii. 16.) Why did he not stay? For if he stayed a long time there (at Lystra, ch. xiv. 19, 21), where he was stoned, he had much more reason to stay here. Why? (The Lord) did not want them always to perform signs. For this itself is a sign, no less than performing signs: that although persecuted, they prevailed without signs. So just as He prevails without signs now, on many occasions it was His will to prevail that way then. Consequently, the Apostles did not chase after signs either. As he himself says, “We preach Christ crucified” (1 Cor. i. 23). To those who crave signs, to those who crave wisdom, we give what cannot persuade even after signs, and yet we do persuade! So this was a mighty sign. See, then, how, as the preaching spreads, they are in no hurry to chase after signs. For from then on it was right that the believers themselves should be mighty signs to the rest. Still, they accomplished these things by retreating and advancing. (α) “And immediately,” it says, “the brothers sent Paul away.” (v. 14.) Here they send Paul alone, because they feared that he might be harmed, since he was in fact the foremost leader of it all. (β) “They sent him away,” it says, “as if toward the sea,” so that it would not be easy for them to seize him. For at that point they could not yet have done much by themselves, while with him they accomplished and achieved many things. For the time being, it says, they wanted to rescue him. (α) Far from (supernatural) Grace doing everything in the same way on every occasion, it instead left them to make decisions based on human judgment, (only) stirring them up, waking them from sleep, and making them take pains. Thus, notice, it brought them safely only as far as Philippi, but no farther after that. “And after receiving,” it says, “instructions for Silas and Timothy to come to him as quickly as possible, they left.” (v. 15.) For even a man like Paul still needed them. And God had good reason to urge them to go into Macedonia, for Greece too lay shining (before them). (ch. xvi. 9.) See what zeal the rest of the disciples showed for their leaders. It is different with us now: we are separated and divided into great and small, some of us proud, while others are envious. The reason the others are envious is that we are puffed up, that we refuse to be put on an equal footing with them. The body is in harmony because there is no pride, and there is no pride because its members are necessarily made to need each other, and the head needs the feet. God has made this true of us too, and even so, we refuse to accept it, although even without this there ought to be love among us. Do you not hear how outsiders accuse us when they say, “Need creates friendships”? The laity need us, and we in turn exist for them. For there would be no teacher or ruler if there were no people to be taught, nor could he perform his role: it would be impossible. As the land needs the farmer and the farmer needs the land, so it is here. What reward can a teacher receive when he has no one to present whom he has taught? And what reward can those being taught receive when they have not benefited from the best teaching? So we all need each other in turn: the governed need those who govern, and leaders need those who obey, for rulers exist for the sake of many. No one can do anything by himself alone, whether the need is to ordain (χειροτονἥσαι) or to examine people’s plans and opinions; rather, people gain greater honor by gathering together in numbers. For example, the poor need givers, and the givers in turn need receivers. “Considering one another,” he says, “to stir one another to love and good works.” (Heb. x. 24.) This is why the assembly of the whole Church has more power, and what each person cannot do alone, he can do when joined with the rest. That is why the prayers offered here are so necessary: for the world, for the Church from one end of the earth to the other, for peace, for those in trouble. Paul shows this when he says, “So that for the gift bestowed on us through many persons, thanks may be given by many on our behalf” (2 Cor. i. 11); that is, so that He might grant the favor to many. And he often asks for their prayers. See also what God says about the Ninevites: “And should I not spare that city, where more than a hundred and twenty thousand people live?” (Jonah iv. 11.) For if, “where two or three,” He says, “are gathered together in My Name” (Matt. xviii. 20), they have great power, how much more when there are many? And yet you can prevail even if you are only one, though not to the same degree. For why are you only one? Why do you not bring many together? Why do you not become someone who creates love? Why do you not create (κατασκευάζεις) friendship? You lack virtue’s most important quality. For just as people’s agreement in doing evil provokes God more, so their unity in doing good delights Him more. “You shall not follow a multitude,” He says, “to do evil.” (Ex. xxiii. 2.) “They have all gone astray; together they have become useless” (Rom. iii. 12), and have become like people singing together in their wickedness. Make friends for yourself in preference to household servants and everything else. If the peacemaker is a son of God, how much more someone who also makes friends? (Matt. v. 9.) If someone who merely reconciles people is called a son of God, what could be too great for someone who makes friends of those who have been reconciled? Let us take up this trade. Let us make those who are enemies friends with each other, and bring together those who, though not enemies, are not friends—and first of all, ourselves. For just as someone who is at war in his own house and at odds with his wife has no authority when reconciling others, but will be told, “Physician, heal yourself” (Luke iv. 23), so a person will be told in this case. What, then, is the hostility within us? That of the soul against the body, that of vice against virtue. Let us end this hostility and put away this war. Then, being at peace, we will also speak to others with great boldness, without our conscience accusing us. Anger fights against gentleness, love of money against contempt for it, envy against goodness of heart. Let us end this war, overthrow these enemies, set up these trophies of victory, and establish peace in our own city. We have within us a city, a government, citizens, and many foreigners. But let us banish the foreigners so that our own people are not ruined. Let no foreign or false doctrine enter, no carnal desire. Do we not see that if an enemy is caught in a city, he is tried as a spy? Then let us not only banish foreigners but drive out enemies too. If we see one, let us hand over to the ruler, (that is), to conscience (τᾥ νᾥ), that thought which is really a foreigner, a barbarian, although dressed up as a citizen. For there are many thoughts of this kind within us, enemies by nature but dressed in sheep’s skins. Just as the Persians, when they take off the tiara, trousers, and barbarian shoes, put on the clothes customary among us, cut their hair short, and speak our language, conceal war beneath their outward clothing—but once you apply torture (βασάνους or “tests”), you expose what is hidden—so here too, examine (or “put to the test,”) such a thought through repeated torture, and you will soon see that its spirit is a foreigner’s. But to give you an example of the kind of spies the devil sends into us to discover what is within us, come, let us strip one of them and examine it closely before the tribunal. If you like, let us bring forward some of those Paul detected. “These things,” he says, “indeed have an appearance of wisdom in self-imposed worship, humility, and neglect of the body: not in any honor for satisfying the flesh.” (Col. ii. 23.) The devil wanted to bring in Judaism. Now if he had introduced it in its own form, he would not have succeeded. So notice how he went about it. “You must neglect the body,” he says. “This is (the true) philosophy: not to eat foods, but to guard against them. This is humility.” And again in our own times, in the case of the heretics, he wanted to bring us down to the creature. See how he dressed up his deceit. Had he said, “Worship a creature,” he would have been exposed. But what does he say? “God” (viz. the Son and the Holy Ghost), he says, “is a created being.” But let us lay bare the meaning of the Apostolic writings for the judges to decide; let us bring him there. They themselves will acknowledge both the preaching and the language. Many make profits “so that they may have something to give to the poor”—unjust profits. This too is a wicked thought. But let us strip it and expose its guilt so that it does not ensnare us, and so that, having escaped all the devil’s schemes and adhering strictly to sound doctrines, we may both pass safely through this present life and obtain the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, forever and ever. Amen.