Homilies on Acts, Homily 40

After this Paul stayed there a good while longer, then said goodbye to the brothers and sailed from there to Syria, with Priscilla and Aquila. He had cut his hair at Cenchrea, because he had taken a vow. See how the Law was breaking down; see how they were bound by conscience. Cutting their hair in accordance with a vow was a Jewish custom. But there should also have been a sacrifice, and that was not the case here. Having stayed longer: after Sosthenes was beaten. He needed to stay a while longer and comfort them about these things. He sailed for Syria. Why does he want to return to Syria? That was where the disciples had been directed to be called Christians (ch. xi. 26), where he had been entrusted to the grace of God (xiv. 26), where he had accomplished so much concerning the teaching. And with him Priscilla—look, a woman too—and Aquila. But he left them at Ephesus, with good reason: so that they could teach. Having been with him so long, they were learning many things; yet he had not at this point drawn them away from their Jewish customs. And he came to Ephesus and left them there, but he himself entered the synagogue and reasoned with the Jews. When they asked him to stay longer with them, he did not agree, but said goodbye, saying, I must certainly keep this coming feast in Jerusalem. That was why he was prevented from coming to Asia: he was being drawn to more urgent matters. Notice him here, asked (by them) to stay, but saying goodbye because he could not comply and was in a hurry to leave. Yet he did not simply leave them: he promised (to return). But I will return to you again, if God wills. And he sailed from Ephesus. (v. 19–21.) After landing at Caesarea, going up, and greeting the Church, he went down to Antioch. Having spent some time there, he left and went in order through the whole region of Galatia and Phrygia, strengthening all the disciples. (v. 22–23.) He returned to places he had visited before. And a Jew named Apollos, born in Alexandria, an eloquent man with a strong command of the Scriptures, came to Ephesus. (v. 24.) Look, even learned men are now eager, and the disciples are going abroad. Do you notice how the preaching spreads? This man had been instructed in the way of the Lord, and, fervent in the Spirit, he spoke and taught the things of the Lord carefully, knowing only John's baptism. He began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained the way of God more fully to him. (v. 25–26.) If this man knew only John's baptism, how was he fervent in the Spirit, since the Spirit was not given that way? And if those who came after him needed Christ's baptism, he would need it all the more. What can we say, then? The writer did not place these two events together without a purpose. It seems to me that this man was one of the hundred and twenty baptized with the Apostles; or, if not, that what happened to Cornelius also happened to him. Yet he does not receive baptism either. The expression, They explained more fully, seems to me to mean that he also needed to be baptized, because the other twelve knew nothing accurately, not even the things concerning Jesus. And it is likely that he did in fact receive baptism. But if these (disciples) of John were baptized again after that baptism, was this also necessary for the disciples? And why was water needed? These are very different from him: men who did not even know whether there was a Holy Spirit. He, then, was fervent in the Spirit, knowing only John's baptism; but these people explained things more fully to him. And when he wanted to go to Achaia, the brothers wrote, urging the disciples to welcome him. On arriving, he greatly helped those who had believed through grace. (v. 27.) So he too wanted to leave for Achaia, and these people also encouraged (him to do so), giving him letters as well. On arriving, he greatly helped those who had believed through grace, for he powerfully refuted the Jews in public, showing from the Scriptures that Jesus was Christ. (v. 28.) And while Apollos was at Corinth, Paul passed through the upper regions—meaning what we have read about Caesarea and the other places—and came to Ephesus. Finding certain disciples, he said to them, Did you receive the Holy Spirit when you believed? They said to him, We have not even heard whether there is a Holy Spirit. He said to them, Into what, then, were you baptized? They said, Into John's baptism. Paul then said, John indeed baptized with a baptism of repentance, telling the people to believe in Him who would come after him, that is, in Christ Jesus. (v. 2–4.) That they did not even believe in Christ is clear from his saying that they should believe in Him who was to come after him. He did not say, John's baptism is nothing, but, It is incomplete. He does not add this (in so many words), but taught them, and many received the Holy Spirit. When they heard this, they were baptized in the name of the Lord Jesus. When Paul laid his hands on them, the Holy Spirit came upon them; they spoke in tongues and prophesied. There were about twelve men in all. (v. 5–7.) So it is likely that they had the Spirit, but it was not apparent. There were about twelve men in all. (Recapitulation.) And they came to Ephesus, and he left them there. (v. 19.) He did not want to take them around with him, but left them at Ephesus. Later they lived at Corinth, and he speaks highly of them and greets them when writing to the Romans. (Rom. xvi. 3.) From this it seems to me that they later returned to Rome in Nero's time, attached to the region from which they had been expelled in Claudius's time. But he himself went into the synagogue. It seems to me that believers still gathered there, for they did not immediately draw them away. And when they asked him to stay, he did not agree (v. 20, 21), because he was hurrying to Caesarea. And having arrived at Caesarea, etc., passing through the region of Galatia and Phrygia, strengthening all the disciples. (v. 22, 23.) He simply passes through these regions again too, just enough to strengthen them by his presence. And a certain Jew named Apollos, etc. (v. 24.) He was an alert man, traveling abroad for this very purpose. Writing about him, the Apostle said, Now concerning our brother Apollos. (1 Cor. xvi. 12.) (β ) When Aquila and Priscilla heard him, etc. (v. 26.) It was not without purpose that he left them at Ephesus: the Spirit arranged it for Apollos's sake, so that he could launch his attack (ἑ πιβἥναι) on Corinth with greater force. Why did they do nothing to him, but attack Paul? They knew that Paul was the leader, and his name carried great weight. And when he wanted to go to Achaia (v. 27)—that is, in faith; he did everything by faith—the brothers wrote, etc. Nowhere is there envy or an evil eye. Aquila teaches, or rather this man allows himself to be taught. He wanted to leave, and they send letters. (a) For he powerfully refuted the Jews in public, etc. (v. 28.) Refuting them publicly showed his boldness; the clarity of his argument showed his power; refuting them from the Scriptures showed his skill (of learning). Boldness alone achieves nothing without power, nor power without boldness. He powerfully refuted them, it says. (β ) And it happened, etc. But where had those people in Ephesus received John's baptism? They had probably visited Jerusalem at the time (of John's preaching) and did not even know Jesus. He does not ask them, Do you believe in Jesus? What does he ask? Have you received the Holy Spirit? (v. 2.) He knew they had not, but wanted them to say it themselves, so that, once they learned what they lacked, they would ask. John indeed baptized, etc. (v. 4.) From the baptism itself he (John) prophesies, and leads them (to see) that this is the meaning of John's baptism. (a) That they should believe in Him who was to come. What kind (of Person)? I indeed baptize you with water, but He who comes after me will baptize you with the Holy Spirit. And when Paul, it says, laid his hands on them, the Holy Spirit came upon them; they spoke in tongues and prophesied. (v. 6.) (β ) The gift is twofold: tongues and prophecy. This shows an important teaching: John's baptism is incomplete. He does not say, A baptism of forgiveness, but, of repentance. What (is it) then? These people did not have the Spirit; they were not so fervent, not even instructed. And why did (Apollos) not receive baptism? (The case) seems to me to be this: the man had great boldness. He carefully taught the things concerning Jesus, but needed more careful teaching. So, although he did not know everything, his zeal drew the Holy Spirit to him, just as with Cornelius and his company. Perhaps many people wish, If only we had John's baptism now! But (if we had), many would still neglect a virtuous life, and each might be thought to pursue virtue for this reason rather than for the kingdom of heaven. There would be many false prophets, for then those who are approved would not be very apparent. (1 Cor. xi. 19.) Just as those who have not seen and yet have believed are blessed (John xx. 29), so are those who (believe) without signs. Unless, says (Christ), you see signs, you will not believe. (Ib. iv. 48.) We lose nothing (by lack of miracles), if we will only pay attention to ourselves. We have the essential good things: through baptism we received forgiveness of sins, sanctification, participation in the Spirit, adoption, eternal life. What more do you want? Signs? But they come to an end (ἀ λλὰ καταργεἵται). You have faith, hope, and love, the things that last. Seek these: they are greater than signs. Nothing equals love. For greater than all, he says, is love. (cf. 1 Cor. 13:13.) But now love is in danger: only its name remains, while the reality is nowhere (seen); we are divided from one another. What, then, can we do to reunite (ourselves)? Finding fault is easy, but how to create friendship—that is what we must study: how to bring the scattered members together. Granted that we have one Church or one teaching, that is not the (main) consideration. No, the evil is that in these things we have no fellowship. Instead of living peaceably, as the Apostle says, with everyone (Rom. xii. 18), we are at odds with one another. Granted that we do not fight every day, do not look at that, but (to this): we do not have genuine, unwavering love either. Bandages and oil are needed. Let us remember that love is the identifying mark of Christ's disciples, that without it everything else is useless, and that it is easy if we are willing. Yes, you say, we know all this; but how (to go to work) so that it can be achieved? What (to do) so that it can happen? How can we love one another? First, let us put away the things that destroy love, and then we will establish it. Let no one be resentful or envious, no one rejoice in (others') misfortunes. These things obstruct love; the things that create it are of the opposite kind. It is not enough to remove the obstacles: the things that establish love must also be present. Now Sirach tells us the things that are destructive (of friendship), and does not go on to speak of the things that bring people together. Reproach, he says, and revealing a secret, and a treacherous wound.⁠a (cf. Ecclus. 22, 27.) In speaking of the people of those times, such things could well be mentioned, since they were guided by the flesh; but in our case, God forbid that they should (even) be mentioned. We do not draw our appeals to you from these things, but from the others. For us, nothing is good without friendship. Let there be countless good things—wealth, luxury—but what benefit are they without friendship? No possession equals it, even in this life, just as nothing is worse than people hating (us). Love hides a multitude of sins (1 Pet. iv. 8), but enmity suspects sins even where there are none. It is not enough to avoid being an enemy: we must also love. Remember that Christ has commanded this, and that is enough. Even affliction creates friendships and draws (men) together. What then, you say, now that there is no affliction? Tell us how (are we to act) to become friends? Do you not have other friends, I ask? How are you their friends, and how do you remain so? To begin with, let no one have an enemy: this (in itself) is a considerable thing. Let no one envy; you cannot accuse someone who does not envy. (b) How, then, can we feel warm affection? What makes people fall in love? Physical beauty. Then let us make our souls beautiful too, and we will be lovable to one another. For of course we must not only love, but also be loved. Let us first achieve this, being loved, and the other will be easy. How can we act so that we are loved? Let us become beautiful; let us do this so that we always have people who love us. Let no one focus on acquiring money, slaves, or houses (so much) as on being loved and having a good name. A name is better than great wealth. The one remains, the other perishes; the one can be acquired, the other cannot. Someone who has acquired a bad reputation will find it hard to shake off; but a poor man may quickly become rich through his (good) name. Suppose one man has ten thousand talents and another has a hundred friends: the latter has more resources than the former. So let us not merely do this, but practice it like a trade. How can we? you ask. A sweet mouth multiplies its friends, and a gracious tongue. Let us learn to speak well and behave purely. A person cannot be like this and remain unknown. (a) We all inhabit one world and are fed by the same fruits. But these are small matters: through the same Sacraments we share the same spiritual food. Surely these are reasons to love! (c) Notice how many (inducements and pleas) for friendship outsiders have devised: a shared craft or trade, being neighbors, family relationships. But the impulses and bonds among us are stronger than all these. This Table, more (than all else), should shame us into friendliness. Yet many of us who come to it do not even know one another. Someone may say that this is because there are so many people. Not at all: it is only our sluggish indifference. (Once) there were three thousand (ch. ii. 41), there were five thousand (iv. 4), and yet they all had one soul. Now each person does not know his brother and is not ashamed to blame the great numbers! Yet someone with many friends is invincible against everyone, stronger than any tyrant. A tyrant's bodyguards do not give him the security this man has from his friends. This man is also more glorious: the tyrant is guarded by his own slaves, but this man by his equals; the tyrant by unwilling men who fear him, this man by willing men who are unafraid. Here too is something wonderful to see: many in one, and one in many. (a) Just as a harp's notes differ, but not their harmony, and all together produce one harmony and symphony, (c) I wish I could bring you into such a city, if it were possible, where (all) would be one soul. Then you would see a symphony more harmonious than any harmony of harp and flute. (b) But the musician is the Power of Love: it strikes out the sweet melody, (d) singing, (withal) a strain with no note out of tune. This strain delights both Angels and God, the Lord of Angels. It rouses the whole audience in heaven (to hear it). It even lulls (evil) passions; it does not even allow them to arise, but brings deep stillness. In a theater, when the musicians play, everyone listens quietly and there is no noise. So among friends, while Love strikes the chords, all the passions lie still and asleep, like wild animals charmed into helplessness. Where hatred exists, everything is the opposite. But let us say nothing about enmity just now; let us speak of friendship. Even if you let slip some careless, hasty word, no one seizes on it; everyone forgives you. Even if you do (some hasty thing), no one gives it the worst interpretation; everyone makes allowances. Everyone is ready to stretch out a hand to someone falling, everyone wants him to stand. Friendship is truly an impregnable wall, a wall that not even the devil himself, much less human beings, can overpower. Someone with many friends cannot fall into danger. (Where love is) there is no room to find grounds for anger, only for pleasant feelings; no room to find grounds for envy or an occasion for resentment. Notice how easily he accomplishes everything, both spiritual and everyday. What, I ask you, can equal this man? He is like a city walled on every side, the other like a city without walls. What great wisdom, to be able to create friendship! Take away friendship, and you take away everything and throw everything into confusion. But if the likeness of friendship has such great power, what must the reality itself be? Let us, then, I beg you, make friends, and let each of us make this his art. But look, you will say, I work at this, and the other person does not. All the greater your reward. True, you say, but it makes the matter harder. How, I ask? Look, I testify and declare to you that if even ten of you would unite and make this your work, as the Apostles made preaching theirs and the Prophets made teaching theirs—so we would make friendship ours—the reward would be great. Let us make royal portraits for ourselves. If this is the common mark of disciples, we do something greater than if we gained the power to raise the dead. The crown and purple identify the Emperor; without them, even if all his clothing is gold, he is not yet recognizable as Emperor. In the same way you are making your lineage known. Make people friends to yourself, and (friends) to others. No one who is loved will want to hate you. Let us learn the colors, the ingredients with which they are mixed, the (tints) with which this portrait is composed. Let us be friendly; let us not wait for our neighbors to act. Do not say, If I see someone holding back (for me to make the first advances), I become worse than he is. Instead, when you see this, act before him and put out his bad feeling. Do you see someone diseased and add to his illness? Above all, let us make sure of this: give one another preference in honor and consider others better than ourselves. (Rom. xii. 10.) Do not think this diminishes you. If you give (another) preference in honor, you have honored yourself more, bringing even greater honor to yourself. Always let others go first. Let us keep no memory of evil done to us; but if any good has been done (let us remember only that). Nothing makes a person a friend like a gracious tongue, a mouth speaking good things, a soul free from self-exaltation, contempt for empty praise, and disregard for honor. If we secure these things, we will be invincible against the Devil's snares; and having pursued virtue rigorously, we will attain the good things promised to those who love Him, through 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 always, forever and ever. Amen.