A
COMMENTARY ON THE ACTS OF THE APOSTLES
By
St. John Chrysostom
(Archbishop of Constantinople(1))
HOMILY I.
ACTS I. 1, 2.
"The former treatise have I made, O Theophilus, concerning all things
which Jesus began both to do and to teach, until the day on which,
having given charge to the Apostles, whom He had chosen, by the Holy
Spirit, He was taken up."
To many persons this Book is so little known, both
it and its author, that they are not even aware that there is such a
book in existence.(2) For this reason especially I have taken this
narrative for my subject, that I may draw to it such as do not know it,
and not let such a treasure as this remain hidden out of sight. For
indeed it may profit us no less than even the Gospels; so replete is it
with Christian wisdom and sound doctrine, especially in what is said
concerning the Holy Ghost. Then let us not hastily pass by it, but
examine it closely. Thus, the predictions which in the Gospels Christ
utters, here we may see these actually come to pass; and note in the
very facts the bright evidence of Truth which shines in them, and the
mighty change which is taking place in the disciples now that the
Spirit has come upon them. For example, they heard Christ say, "Who-so
believeth on Me, the works that I do shall he do also, and greater
works than these shall hero "(John xiv. 12): and again, when He
foretold to the disciples, that they should be brought before rulers
and kings, and in their synagogues they should scourge them, and that
they should suffer grievous things, and overcome all (Matt. x. 18): and
that the Gospel should be preached in all the world (Ib. xxiv. 14): now
all this, how it came to pass exactly as it was said, may be seen in
this Book, and more besides, which He told them while yet with them.
Here again you will see the Apostles themselves, speeding their way as
on wings over land and sea; and those same men, once so timorous and
void of understanding, on the sudden become quite other than they were;
men despising wealth, and raised above glory and passion and
concupiscence, and in short all such affections: moreover, what
unanimity there is among them now; nowhere any envying as there was
before, nor any of the old hankering after the preeminence, but all
virtue brought in them to its last finish, and shining through all,
with surpassing lustre, that charity, concerning which the Lord had
given so many charges saying, "In this shall all men know that ye are
My disciples, if ye love one another." (John xiii. 35.) And then,
besides, there are doctrines to be found here, which we could not have
known so surely as we now
2
do, if this Book had not existed, but the very crowning point of our
salvation would be hidden, alike for practice of life and for doctrine.
The greater part, however, of this work is occupied
with the acts of Paul, who "laboured more abundantly than they all."
(1. Cor. xv. 10.) And the reason is, that the author of this Book, that
is, the blessed Luke, was his companion: a man, whose high qualities,
sufficiently visible in many other instances, are especially shown in
his firm adherence to his Teacher, whom he constantly followed.* Thus
at a time when all had forsaken him, one gone into Galatia, another
into Dalmatia, hear what he says of this disciple: "Only Luke is with
me." (2 Tim. iv. 10.) And giving the Corinthians a charge concerning
him, he Says, "Whose praise is in the Gospel throughout all the
Churches." (2 Cor. viii. 18.) Again, when he says, "He was seen of
Cephas, then of the twelve," and, "according to the Gospel which ye
received" (1 Cor. xv. 5, 1), he means the Gospel of this Luke. So
that there can be no mistake in attributing this work to him: and when
I say, to him, I mean, to Christ.(3) And why then did he not relate
every thing, seeing he was with Paul to the end? We may answer, that
what is here written, was sufficient for those who would attend, and
that the sacred writers ever addressed themselves to the matter of
immediate importance, whatever it might be at the time it was no object
with them to be writers of books: in fact, there are many things which
they have delivered by unwritten tradition. Now while all that is
contained in this Book is worthy of admiration, so is especially the
way the Apostles have of coming down to the wants of their hearers: a
condescension suggested by the Spirit who has so ordered it, that the
subject on which they chiefly dwell is that which pertains to Christ as
man. For so it is, that while they discourse so much about Christ, they
have spoken but little concerning His Godhead; it was mostly of the
Manhood that they discoursed, and of the Passion, and the Resurrection,
and the Ascension. For the thing required in the first instance was
this, that it should be believed that He was risen, and ascended into
heaven. As then the point on which Christ himself most. insisted was,
to have it known that He was come from the Father, so is it this
writer's principal object to declare, that Christ was risen from the
dead, and was received up into Heaven, and that He went to God, and
came from God. For, if the fact of His coming from God were not first
believed, much more, with the Resurrection and Ascension added thereto,
would the Jews have found the entire doctrine incredible. Wherefore
gently and by degrees he leads them on to higher truths. Nay, at Athens
Paul even calls Him man simply, without saying more (Acts xvii. 31).
For if, when Christ Himself spoke of His equality with the Father, they
often attempted to stone Him, and called Him a blasphemer for this
reason, it was little to be expected that they would receive this
doctrine from the fishermen, and that too, with the Cross coming before
it.
But why speak of the Jews, seeing that even the
disciples often upon hearing the more sublime doctrines were troubled
and offended? Therefore also He told them, "I have many things to say
unto you, but ye cannot bear them now." (John xvi. 12.) If those conld
not, who had been so long time with Him, and had been admitted to so
many secrets, and had seen so many wonders, how was it to be expected
that men, but newly dragged away from altars, and idols, and
sacrifices, and cats, and crocodiles (for such did the Gentiles
worship), and from the rest of their evil ways, should all at once
receive the more sublime matters of doctrine? And how in particular
should Jews, hearing as they did every day of their lives, and having
it ever sounded in their ears, "The Lord thy God is one Lord, and
beside Him is none other" (Deut. vi. 4): who also had seen Him hanging
nailed on the Cross, nay, had themselves crucified and buried Him, and
not seen Him even risen: when they were told that this same person was
God and equal with the Father, how should they, of all men, be
otherwise than shocked and revolted? Therefore it is that gently and
little by little they carry them on, with much consideration and for-
3
bearance letting themselves down to their low attainments, themselves
the While enjoying in more plentiful measure the grace of the Spirit,
and doing greater works in Christ's name than Christ Himself did, that
they may at once raise them up from their grovelling apprehensions, and
confirm the saying, that Christ was raised from the dead. For this, in
fact, is just what this Book is: a Demonstration of the
Resurrection:(1)* this being once believed the rest would come in due
course. The subject then and entire scope of this Book, in the main, is
just what I have said. And now let us hear the Preface itself.
"The former treatise have I made, O Theophilus, of
all that Jesus began both to do and to teach." (v. 1.) Why does he put
him in mind of the Gospel? To intimate how strictly he may be depended
upon. For at the outset of the former work he says, "It seemed good to
me also, having had perfect understanding of all things from the very
first, to write unto thee in order." (Luke i. 3.) Neither is he content
with his own testimony-but refers the whole matter to the Apostles.
saying, "Even as they delivered them unto us, which from the beginning
were eyewitnesses and ministers of the word." (Luke, i. 2.) Having then
accredited his account in the former instance, he has no need to put
forth his credentials afresh for this treatise, seeing his disciple has
been once for all satisfied, and by the mention of that former work he
has reminded him of the strict reliance to be placed in him for the
truth. For if a person has shown himself competent and trustworthy to
write of things which he has heard, and moreover has obtained our
confidence, much more will he have a right to our confidence when he
has composed an account, not of things which he has received from
others, but of things which he has seen and heard. For thou didst
receive what relates to Christ; much more wilt thou receive what
concerns the Apostles.
What then, (it may be asked), is it a question only
of history, with which the Holy Spirit has nothing to do? Not so. For,
if "those delivered it unto us, who from the beginning were
eyewitnesses and ministers of 'the word;" then, what he says, is
theirs. And why did he not say, ' As they who were counted worthy of
the Holy Spirit delivered them unto us;' but "Those who were
eyewitnesses?" Because, in matter of belief, the very thing that gives
one a right to be believed, is the having learned from eyewitnesses:
whereas the other appears to foolish persons mere parade and
pretension. And therefore John also speaks thus: "I saw, and bare
record that this is the Son of God." (John. i. 34.) And Christ
expresses Himself in the same way to Nicodemus, while he was dull of
apprehension, "We speak that we do know, and testify that we have seen;
and no one receiveth our witness," (Ib. iii. 11.) Accordingly, He gave
them leave to rest their testimony in many particulars on the fact of
their having seen them, when He said, "And do ye bear witness
concerning Me, because ye have been with Me from the beginning." (John
xv. 27.) The Apostles themselves also often speak in a similar manner;
"We are witnesses, and the Holy Spirit which God hath given to those
that obey Him." (Acts ii. 32); and on a subsequent occasion, Peter,
still giving assurance of the Resurrection, said, "Seeing we did eat
and drink with Him." (Acts x. 41.) For they more readily received the
testimony of persons who had been His companions, because the notion of
the Spirit was as yet very much beyond them. Therefore John also at
that time, in his Gospel, speaking of the blood and water, said, he
himself saw it, making the fact of his having seen it equivalent, for
them, to the highest testimony, although the witness of the Spirit is
more certain than the evidence of sight, but not so with unbelievers.
Now that Luke was a partaker of the Spirit, is abundantly clear, both
from the miracles which even now take place; and from the fact that in
those times even ordinary persons were gifted with the Holy Ghost; and
again from the testimony of Paul, in these words, "Whose praise is in
the Gospel" (2 Cor. viii. 18); and from the appointment to which he was
chosen: for having said this, the Apostle adds, "But also appointed of
the Churches to travel with us with this grace which is administered by
us." *
Now mark how unassuming he is. He does not say, The
former Gospel which I preached, but, "The former treatise have I made;"
accounting the title of Gospel to be too great for him; although it is
on the score
4
of this that the Apostle dignifies him: "Whose praise," he says, "is in
the Gospel." But he himself modestly says, "The former treatise have I
made--O Theophilus, of all that Jesus began both to do and to teach:"
not simply "of all," but from the beginning to the end; "until the
day," he says, "in which He was taken up." And yet John says, that it
was not possible to write all: for "were they written, I suppose," says
he, "that even the world itself could not contain the books written."
(John xxi. 25.) How then does the Evangelist here say, "Of all?" He
does not say "all," but "of all," as much as to say, "in a summary way,
and in the gross;" and "of all that is mainly and pressingly
important." Then he tells us in what sense he says all, when he adds,
"Which Jesus began both to do and to teach;" meaning His miracles and
teaching; and not only so, but implying that His doing was also a
teaching.
But now consider the benevolent and Apostolic
feelings of the writer: that for the sake of a single individual he
took such pains as to write for him an entire Gospel. "That thou
mightest have," he says, "the certainty of those things, wherein thou
hast been instructed." (Luke i. 4.) In truth, he had heard Christ say,
"It is not the will of My Father that one of these little ones should
perish." (Matt. xviii. 14.) And why did he not make one book of it, to
send to one man Theophilus, but has divided it into two subjects? For
clearness, and to give the brother a pause for rest. Besides, the two
treatises are distinct in their subject-matter.
But consider how Christ accredited his words by His
deeds. Thus He saith, "Learn of Me, for I am meek and lowly in heart."
(Ib. xi. 29.) He taught men to be poor,(1)* and exhibited this by His
actions: "For the Son of Man," He says, "hath not where to lay His
head." (Ib. viii. 20.) Again, He charged men to love their enemies; and
He taught the same lesson on the Cross, when He prayed for those who
were crucifying Him. He said, "If any man will sue thee at the law, and
take away thy coat, let him have thy cloak also" (lb. v. 40): now He
not only gave His garments, but even His blood. In this way He bade
others teach. Wherefore Paul also said, "So as ye have us for an
example." (Philip. iii. 17.) For nothing is more frigid than a teacher
who shows his philosophy only in words: this is to act the part not of
a teacher, but of a hypocrite. Therefore the Apostles first taught by
their conduct, and then by their words; nay rather they had no need of
words, when their deeds spoke so loud. Nor is it wrong to speak of
Christ's Passion as action, for in suffering all He performed that
great and wonderful act, by which He destroyed death, and effected all
else that He did for us.
"Until the day in which He was taken up, after that
He, through the Holy Spirit, had given commandments unto the Apostles
whom He had chosen. After He had given commandments through the Spirit"
(v. 2); i.e. they were spiritual words that He spake unto them, nothing
human; either this is the meaning, or, that it was by the Spirit that
He gave them commandments. Do you observe in what low terms he still
speaks of Christ, as in fact Christ had spoken of Himself? "But if I by
the Spirit of God cast out devils" (Matt. xii. 28); for indeed the Holy
Ghost wrought in that Temple. Well, what did He command? "Go ye
therefore," He says, "make disciples of all the nations, baptizing them
into the Name of the Father, and of the Son, and of the Holy Ghost;
teaching them to observe all things whatsoever I have commanded you."
(Ib. xxviii. 19, 20.) A high encomium this for the Apostles; to have
such a charge entrusted to them, I mean, the salvation of the world!
words full of the Spirit! And this the writer hints at in the
expression, "through the Holy Ghost" (and, "the words which I spake
unto you," saith the Lord, "are Spirit") (John vi. 63); thus leading
the hearer on to a desire of learning what the commands were, and
establishing the authority of the Apostles, seeing it is the words of
the Spirit they are about to speak, and the commandments of Christ.
"After He had given commandments," he says, "He was taken up." He does
not say, 'ascended;' he still speaks as concerning a man. It appears
then that He also taught the Disciples after His resurrection, but of
this space of time no one has related to us the whole in detail. St.
John indeed, as also does the present writer, dwells at greater length
on this subject than the others; but none has clearly related every
thing (for they hastened to something else); however, we have learnt
5
these things through the Apostles, for what they heard, that did they
tell. "To whom also He shewed Himself alive." Having first spoken of
the Ascension, he adverts to the Resurrection; for since thou hast been
told that "He was taken up," therefore, test thou shouldest suppose Him
to have been taken up by others(1), he adds, "To whom He shewed Himself
alive." For if He shewed Himself in the greater, surely He did in the
minor circumstance. Seest thou, how casually and un-perceived he drops
by the way the seeds of these great doctrines? *
"Being seen of them during forty days." He was not
always with them now, as He was before the Resurrection. For the writer
does not say "forty days," but, "during forty days." He came, and again
disappeared; by this leading them on to higher conceptions, and no
longer permitting them to stand affected towards Him in the same way as
before, but taking effectual measures to secure both these objects,
that the fact of His Resurrection should be believed, and that He
Himself should be ever after apprehended to be greater than man. At the
same time, these were two opposite things; for in order to the belief
in His Resurrection, much was to be. done of a human character, and for
the other: object, just the reverse. Nevertheless, both results have
been effected, each when the fitting time arrived.
But why did He appear not to all, but to the
Apostles only? Because to the many it would have seemed a mere
apparition, inasmuch as they understood not the secret of the mystery
For if the disciples themselves were at first incredulous and were
troubled, and needed the evidence of actual touch with the hand, and of
His eating with them, how would it have fared in all likelihood with
the multitude? For this reason therefore by the miracles [wrought by
the Apostles] He renders the evidence of His Resurrection unequivocal,
so that not only the men of those times--this is what would come of the
ocular proof--but also all men thereafter, should be certain of the
fact, that He was risen. Upon this ground also we argue with
unbelievers. For if He did not rise again, but remains dead, how did
the Apostles perform miracles in His name? But they did not, say you,
perform miracles? How then was our religion
<greek>eqnos</greek> instituted? For this certainly they
will not controvert nor impugn what we see with our eyes: so that when
they say that no miracles took place, they inflict a worse stab(2) upon
themselves. For this would be the greatest of miracles, that without
any miracles, the whole world should have eagerly come to be taken in
the nets of twelve poor and illiterate men. For not by wealth of money,
not by wisdom of words, not by any thing else of this kind, did the
fishermen prevail; so that objectors must even against their will
acknowledge that there was in these men a Divine power, for no human
strength could ever possibly effect such great results. For this He
then remained forty days on earth, furnishing in this length of time
the sure evidence of their seeing Him in His own proper Person, that
they might not suppose that what they saw was a phantom. And not
content with this, He added also the evidence of eating with them at
their board: as to signify this, the writer adds, "And being at, table
a with them, He commanded."* (v. 4.) And this circumstance the Apostles
themselves always put forth as an fallible token of the Resurrection;
as where they say," Who did eat and drink with Him." (Acts x,-41.)
And what did He, when appearing unto them those
forty days? Why, He conversed with them, says the writer, "concerning
the kingdom of God." (v. 3.) For, since the disciples both had been
distressed and troubled at the things which already had taken place,
and were about to go forth to encounter great difficulties, He
recovered them by His discourses concerning the future. "He commanded
them that they should not depart from Jerusalem, but wait for the
promise of the Father." (v. 4.) First, He led them out to Galilee,
afraid and trembling, in order that they might listen to His words in
security. After-
6
wards, when they had heard, and had passed forty days with Him, "He
commanded them that they should not depart from Jerusalem." Wherefore?
Just as when soldiers are to charge a multitude, no one thinks of
letting them issue forth until they have armed themselves, or as horses
are not suffered to start from the barriers until they have got their
charioteer; so Christ did not suffer these to appear in the field
before the descent of the Spirit, that they might not be in a condition
to be easily defeated and taken captive by the many. Nor was this the
only reason, but also there were many in Jerusalem who should believe.
And then again that it might not be said, that leaving their own
acquaintance, they had gone to make a parade among strangers, therefore
among those very men who had put Christ to death do they exhibit the
proofs of His Resurrection, among those who had crucified and buried
Him, in the very town in which the iniquitous deed had been
perpetrated; thereby stopping the mouths of all foreign objectors. For
when those even .who had crucified Him appear as believers, clearly
this proved both the fact of the crucifixion and the iniquity of the
deed, and afforded a mighty evidence of the Resurrection. Furthermore,
lest the Apostles should say, How shall it be possible for us to live
among wicked and bloody men, they so many in number, we so few and
contemptible, observe how He does away their fear and distress, by
these words, "But wait for the promise of the Father, which ye have
heard of Me." (v. 4.) You will say, When had they heard this? When He
said, "It is expedient for you that I go away; for if I go not away,
the Comforter will not come unto you." (John xvi. 7.) And again, "I
will pray the Father, and He shall send you another Comforter, that He
may abide with you." (ib. xiv. 16.)
But why did the Holy Ghost come to them, not while
Christ was present, nor even immediately after his departure, but,
whereas Christ ascended on the fortieth day, the Spirit descended "when
the day of Pentecost," that is, the fiftieth, "was fully come?" (Acts
ii. 1.) And how was it, if the Spirit had not yet come, that He said,
"Receive ye the Holy Ghost?" (John xx. 22.) In order to render them
capable and meet for the reception of Him. For if Daniel fainted at the
sight of an Angel (Dan. viii. 17), much more would these when about to
receive so great a grace. Either this then is to be said, or else that
Christ spoke of what was to come, as if come already; as when He said,
"Tread ye upon serpents and scorpions, and over all the power of the
devil." (Luke x. 19.) But why had the Holy Ghost not yet come? It was
fit that they should first be brought to have a longing desire for that
event, and so receive the grace. For this reason Christ Himself
departed, and then the Spirit descended. For had He Himself been there,
they would not have expected the Spirit so earnestly as they did. On
this account neither did He come immediately after Christ's Ascension,
but after eight or nine days. It is the same with us also; for our
desires towards God are then most raised, when we stand in need:
Accordingly, John chose that time to send his disciples to Christ when
they were likely.to feel their need of Jesus, during his own
imprisonment. Besides, it was fit that our nature should be seen in
heaven, and that the reconciliation should be perfected, and then the
Spirit should come, and the joy should be unalloyed. For, if the Spirit
being already come, Christ had then departed, and the Spirit remained;
the consolation would not have been so great as it was. For in fact
they clung to Him, and could not bear to part with Him; wherefore also
to comfort them He said, "It is expedient for you that I go away."
(John xvi. 7.) On this account He also waits during those intermediate
days, that they might first despond for awhile, and be made, as I said,
to feel their need of Him. and then reap a full and unalloyed delight.
But if the Spirit were inferior to the Son, the consolation would not
have been adequate; and how could He have said, "It is expedient for
you?" For this reason the greater matters of teaching were reserved for
the Spirit, that the disciples might not imagine Him inferior.
Consider also how necessary He made it for them to
abide m Jerusalem, by promising that the Spirit should be granted them.
For lest they should again flee away after His Ascension, by this
expectation, as by a bond, He keeps them to that spot. But having said,
"Wait for the promise of the Father, which ye have heard of Me," He
then adds, "For John truly baptized with water, but ye shall be
baptized with the Holy Ghost not many days hence." (v. 4, 5.) For now
indeed He gives them to see the difference there was betwixt Him and
John, plainly, and not as heretofore in obscure hints; for in fact He
had spoken very obscurely, when He said, "Notwithstanding, he that is
least in the kingdom of heaven is greater than he:" but now He says
plainly, "John baptized with water, but ye shall be baptized with the
Holy Ghost." (Matt. xi. 11.) And he no longer uses the testimony, but
merely adverts to the person of John, reminding the disciples of what
he had said, and
7
shows them that they are now become greater than John; seeing they too
are to baptize with the Spirit. Again, He did not say, I baptize you
with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility.
For this was plain enough from the testimony of John,
that it was Christ Himself Who should baptize: "He it is that
shall baptize you with the Holy Ghost and with fire" (Luke iii. 16.);
wherefore also He made mention of John.(1)
The Gospels, then, are a history of what Christ did
and said; but the Acts, of what that "other Comforter" said and did.
Not but that the Spirit did many things in the Gospels also; even as
Christ here in the Acts still works in men as He did in the Gospels
only then the Spirit wrought through the Temple, now through the
Apostles: then, He came into the Virgin's womb, and fashioned the
Temple; now, into Apostolic souls: then in the likeness of a dove; now,
in the likeness of fire. And wherefore? Showing there the gentleness of
the Lord, but here His taking vengeance also, He now puts them in mind
of the judgment likewise. For, when need was to forgive, need was there
of much gentleness; but now we have obtained the gift, it is henceforth
a time for judgment and examination.
But why does Christ say, "Ye shall be baptized,"
when in fact there was no water in the upper room? Because the more
essential part of Baptism is the Spirit, through Whom indeed the water
has its operation; in the same manner our Lord also is said to be
anointed, not that He had ever been anointed with oil, but because He
had received the Spirit. Besides, we do in fact find them receiving a
baptism with water [and a baptism with the Spirit], and these at
different moments. In our case both take place under one act, but then
they were divided. For in the beginning they were baptized by John;
since, if harlots and publicans went to that baptism, much rather would
they who thereafter were to be baptized by the Holy Ghost. Then, that
the Apostles might not say, that they were always having it held out to
them in promises (John xiv. 15, 16), (for indeed Christ had already
discoursed much to them concerning the Spirit, that they should not
imagine It to be an impersonal Energy or Operation,
<greek>energeian</greek>
<greek>anupostaton</greek> that they might not say this,
then, He adds, "not many days hence." And He did not explain when, that
they might always watch: but, that it would soon take place, He told,
them, that they might not faint; yet the exact time He refrained from
adding, that they might always be vigilant. Nor does He assure them by
this alone; I mean, by the shortness of the time, but withal by saying,
"The promise which ye have heard of Me." For this is not, saith He, the
only time I have told you, but already I have promised what I shall
certainly perform. What wonder then that He does not signify the day of
the final consummation, when this day which was so near He did not
choose to reveal? And with good reason; to the end they may be ever
wakeful, and in a state of expectation and earnest heed.
For it cannot, it cannot be, that a man should enjoy
the benefit of grace except he watch. Seest thou not what Elias saith
to his disciple? "If thou see me when I am taken up" (2 Kings ii. 10),
this that thou askest shall be done for thee. Christ also was ever wont
to say unto those that came unto Him, "Believest thou?" For if we be
not appropriated and made over to the thing given,(2) neither do we
greatly feel the benefit. So it was also in the case of Paul; grace did
not come to him immediately, but three days intervened, during which he
was blind; purified the while, and prepared by fear. For as those who
dye the purple first season with other ingredients the cloth that is to
receive the dye, that the bloom may not be fleeting'(3) so in this
instance God first takes order that the soul shall be thoroughly in
earnest, and then pours forth His grace. On this account also, neither
did He immediately send the Spirit, but on the fiftieth day. Now if any
one ask, why we also do not baptize at that season of Pentecost? we may
answer, that grace is the same now as then;(4) but the mind becomes
more elevated now, by being prepared through fasting. And the season
too of Pentecost furnishes a not unlikely reason. What may that be? Our
fathers held Bap-
8
tism to be just the proper curb upon evil concupiscence, and a powerful
lesson for teaching to be sober-minded even in a time of delights.
As if then we were banquetting with Christ Himself,
and partaking of His table, let us do nothing at random, but let us
pass our time in fastings, and prayers, and much sobriety of mind, For
if a man who is destined to enter upon some temporal government,
prepares himself all his life long, and that he may obtain some
dignity, lays out his money, spends his time, and submits to endless
troubles what shall we deserve, who draw near to the kingdom of heaven
with such negligence, and both show no earnestness before we have
received, and after having received are again negligent? Nay, this is
the very reason why we are negligent after having received, that we did
not watch before we had received. Therefore many, after they have
received, immediately have returned to their former vomit, and have
become more wicked, and drawn upon themselves a more severe punishment;
when having been delivered from their former sins, herein they have
more grievously provoked the Judge, that having been delivered from so
great a disease, still they did not learn sobriety, but that has
happened unto them, which Christ threatened to the paralytic man,
saying, "Behold thou art made whole: sin no more, lest a worse thing
come unto thee" (John v. 14): and which He also predicted of the Jews,
that "the last state shall be worse than the first." (Matt. xii. 45.)
For if, saith He, showing that by their ingratitude they should bring
upon them the worst of evils, "if I had not come, and spoken unto them,
they had not had sin" (John xv, 22); so that the guilt of sins
committed after these benefits is doubled and quadrupled, in that,
after the honour put upon us, we show ourselves ungrateful and wicked.
And the Layer of Baptism helps not a whir to procure for us a milder
punishment. And consider: a man has gotten grievous sins by committing
murder or adultery, or some other crime: these were remitted through
Baptism. For there is no sin, no impiety, which does not yield and give
place to this gift; for the Grace is Divine. A man has again committed
adultery and murder; the former adultery is indeed done away, the
murder forgiven, and not brought up again to his charge, "for the gifts
and calling of God are without repentance" (Rom. xi. 29); but for those
committed after Baptism he suffers a punishment as great as he
would if both the former sins were brought up again, and many
worse than these. For the guilt is no longer simply equal, but doubled
and tripled.* Look: in proof that the penalty of these sins is greater,
hear what St. Paul says: "He that despised Moses' law died without
mercy, under two or three witnesses: of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant an unholy thing,
and hath done despite unto the Spirit of grace?" (Heb. x. 28, 29.)
Perhaps we have now deterred many from receiving
baptism. Not however with this intention have we so spoken, but on
purpose that having received it, they may continue in temperance and
much moderation. 'But I am afraid,' says one. If thou wert afraid, thou
wouldest have received and guarded it. 'Nay,' saith he, 'but this is
the very reason why I do not receive it,--that I am frightened.' And
art thou not afraid to depart thus? 'God is merciful,' saith he.
Receive baptism then, because He is merciful and ready to help. But
thou, where to be in earnest is the thing required, dost not allege
this mercifulness; thou thinkest of this only where thou hast a mind to
do so. And yet that was the time to resort to God's mercy, and we shall
then be surest of obtaining it, when we do our part. For he that has
cast the whole matter upon God, and, after his baptism, sins, as being
man it is likely, he may, and repents, shall obtain mercy; whereas he
that prevaricates with God's mercy, and departs this life with no
portion in that grace, shall have his punishment without a word to be
said for him. 'But how if he depart,' say you, 'after having had the
grace vouchsafed to him?' He will depart empty again of all good
works.(1) For it is impossible, yes, it is in my opinion impossible,
that the man who upon such hopes dallied with baptism should have
effected ought generous and good. And why
9
dost thou harbor such fear, and presume upon the uncertain chance of
the future? Why not convert this fear into labor and earnestness, and
thou shalt be great and admirable? Which is best, to fear or to labor?
Suppose some one to have placed thee, having nothing to do, in a
tottering house, saying, Look for the decaying roof to fall upon thy
head: for perhaps it will fall perhaps not; but if thou hadst rather it
should not, then work and inhabit the more secure apartment: which
wouldest thou have rather chosen, that idle condition accompanied with
fear, or this labor with confidence? Why then, act now in the same way.
For the uncertain future is like a decayed house, ever threatening to
fall; but this work, laborious though it be, ensures safety.
Now God forbid that it should happen to us to fall
into so great straits as to sin after baptism. However, even if aught
such should happen, God is merciful, and has given us many ways of
obtaining remission even after this. But just as those who sin after
baptism are punished for this reason more severely than the
Catechumens, so again, those who know that there are medicines in
repentance, and yet will not make use of them, will undergo a more
grievous chastisement. For by how much the mercy of God is enlarged, by
so much does the punishment increase, if we do not duly profit by that
mercy. What sayest thou, O man? When thou wast full of such grievous
evils, and given over, suddenly thou becamest a friend, and wast
exalted to the highest honor, not by labors of thine own, but by the
gift of God: thou didst again return to thy former misconduct; and
though thou didst deserve to be sorely punished, nevertheless, God did
not turn away, but gave unnumbered opportunities of salvation, whereby
thou mayest yet become a friend: yet for all this, thou hast not the
will to labor. What forgiveness canst thou deserve henceforth? Will not
the Gentiles with good reason deride thee as a worthless drone? For if
there be power in that doctrine of yours, say they, what means this
multitude of uninitiated persons? If the mysteries be excellent and
desirable, let none receive baptism at his last gasp. For that is not
the time for giving of mysteries but for making of wills; the time for
mysteries is in health of mind and soundness of soul. For, if a man
would not prefer to make his will in such a condition; and if he does
so make it, he gives a handle for subsequent litigation (and this is
the reason why testators premise these words: "Alive, in my senses, and
in health, I make this disposal of my property:"), how should it be
possible for a person who is no longer master of his senses to go
through the right course of preparation for the sacred mysteries?(1)
For if in the affairs of this life, the laws of the world would not
permit a man who was not perfectly sound in mind to make a will,
although it be in his own affairs that he would lay down the law; how,
when thou art receiving instruction concerning the kingdom of heaven,
and the unspeakable riches of that world, shall it be possible for thee
to learn all clearly, when very likely too thou art beside thyself
through the violence of thy malady? And when wilt thou say those
words(2) to Christ, in the act of being buried with Him when at the
point to depart hence? For indeed both by works and by words must we
show our good will towards Him. (Rom. vi. 4.) Now what thou art doing
is all one, as if a man should want to be enlisted as a soldier, when
the war is just about to break up; or to strip for the contest in the
arena, just when the spectators have risen from their seats. For thou
hast thine arms given thee, not that thou shouldest straightway depart
hence, but that being equipped therewith, thou mayest raise a trophy
over the enemy. Let no one think that it is out of season to discourse
on this subject, because it is not Lent now. Nay, this it is that vexes
me, that ye look to a set time in such matters. Whereas that Eunuch,
barbarian as he was and on a journey, yea on the very highway, he did
not seek for a set time (Acts viii. 27); no, nor the jailer, though he
was in the midst of a set of prisoners, and the teacher he saw before
him was a man scourged and in chains, and whom he was still to have in
his custody. (ib. xvi. 29.) But here, not being inmates of a jail, nor
out on a journey, many are putting off their baptism even to their last
breath.
Now if thou still questionest that Christ is God,
stand away from the Church: be not here, even as a hearer of the Divine
Word, and as one of the catechumens:(3) but if thou art sure of this,
and knowest clearly this truth,
10
why delay? Why shrink back and hesitate? For fear, say you, lest I
should sin. But dost thou not fear what is worse, to depart for the
next world with such a heavy burden? For it is not equally excusable,
not to have gotten a grace set before you, and to have failed in
attempting to live uprightly. If thou be called to account, Why didst
thou not come for it? what wilt thou answer? In the other case thou
mayest allege the burden of thy passions, and the difficulty of a
virtuous life: but nothing of the kind here. For here is grace, freely
conveying liberty. But thou fearest lest thou shouldest sin? Let this
be thy language after Baptism: and then entertain this fear, in order
to hold fast the liberty thou hast received; not now, to prevent thy
receiving such a gift. Whereas now thou art wary before baptism, and
negligent after it. But thou art waiting for Lent: and why? Has that
season any advantage? Nay, it was not at the Passover that the Apostles
received(1) the grace, but at another season; and then three thousand
(Luke says,)and five thousand were baptized: (ch. ii. 41; iv. 4, and
ch. x.) and again Cornelius. Let us then not wait for a set time, lest
by hesitating and putting off we depart empty, and destitute of so
great gifts. What do you suppose is my anguish when I hear that any
person has been taken away unbaptized, while I reflect upon the
intolerable punishments of that life, the inexorable doom! Again, how I
am grieved to behold others drawing near to their last gasp, and not
brought to their right mind even then. Hence too it is that scenes take
place quite unworthy of this gift. For whereas there ought to be
joy, and dancing, and exultation, and wearing of garlands, when another
is christened; the wife of the sick man has no sooner heard that the
physician has ordered this, than she is overcome with grief, as if it
were some dire calamity; she sets up the greatest lamentation, and
nothing is heard all over the house but crying and wailing, just as it
is when condemned criminals are led away to their doom. The sick man
again is then more sorely grieved; and if he recovers from his illness,
is as vexed as if some great harm had been done to him. For since he
had not been prepared for a virtuous life, he has no heart for the
conflicts which are to follow, and shrinks at the thought of them. Do
you see what devices the devil contrives, what shame, what ridicule?
Let us rid ourselves of this disgrace; let us live as Christ has
enjoined. He gave us Baptism, not that we should receive and depart,
but that we should show the fruits of it in our after life. How can one
say to him who is departing and broken down, Bear fruit? Hast thou not
heard that "the fruit of the Spirit is love, joy, peace?" (Gal. v. 22.)
How comes it then that the very contrary takes place here? For the wife
stands there mourning, when she ought to rejoice; the children weeping,
when they ought to be glad together; the sick man himself lies there in
darkness, and surrounded by noise and tumult, when he ought to be
keeping high festival; full of exceeding despondency at the thought of
leaving his children orphans, his wife a widow, his house desolate. Is
this a state in which to draw near unto mysteries? answer me; is this a
state in which to approach the sacred table?(2) Are such scenes to be
tolerated? Should the Emperor send letters and release the prisoners in
the jails, there is joy and gladness: God sends down the Holy Ghost
from Heaven to remit not arrears of money, but a whole mass of sins,
and do ye all bewail and lament? Why, how grossly unsuitable is this!
Not to mention that sometimes it is upon the dead that the water has
been poured, and holy mysteries flung upon the ground. However, not we
are to blame for this, but men who are so perverse. I exhort you then
to leave all, and turn and draw near to Baptism with all alacrity, that
having given proof of great earnestness at this present time, we may
obtain confidence for that which is to come; whereunto that we may
attain, may it be granted unto us all by the grace and mercy of our
Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.
11
HOMILY II.
ACTS 1. 6.
"When they therefore were come together, they asked of Him, saying,
Lord, wilt Thou at this time restore again the kingdom to Israel? "
WHEN the disciples intend to ask anything, they
approach Him together, that by dint of numbers they may abash Him
into compliance. They well knew that in what He had said
previously, "Of that day knoweth no man" (Matt. xxiv. 36), He had
merely declined telling them: therefore they again drew near, and put
the question. They would not have put it had they been truly satisfied
with that answer. For having heard that they were about to receive the
Holy Ghost, they, as being now worthy of instruction, desired to learn.
Also they were quite ready for freedom: for they had no mind to address
themselves to danger; what they wished was to breathe freely again; for
they were no light matters that had happened to them, but the utmost
peril had impended over them. And without saying any thing to Him of
the Holy Ghost, they put this question: "Lord, wilt Thou at this time
restore the kingdom to Israel?" They did not ask, when? but whether "at
this time." So eager were they for that day. Indeed, to me it appears
that they had not any clear notion of the nature of that kingdom; for
the Spirit had not yet instructed them.* And they do not say, When
shall these things be? but they approach Him with greater honour,
saying, "Wilt Thou at this time restore again the kingdom," as being
now already fallen. For there they were still affected towards sensible
objects, seeing they were not vet become better than those who were
before them; here they have henceforth high conceptions concerning
Christ. Since then their minds are elevated, He also speaks to them in
a higher strain. For He no longer tells them, "Of that day not even the
Son of Man knoweth" (Mark xiii. 32); but He says, "It is not for you to
know the times or the seasons which the Father hath put in His own
power" (Acts i. 7.) Ye ask things greater than your capacity, He would
say. And yet even now they learned things that were much greater than
this. And that you may see that this is strictly the case, look how
many things I shall enumerate. What, I pray you, was greater than their
having learned what they did learn? Thus, they learned that there is a
Son of God, and that God has a Son equal with Himself in dignity (John
v. 17--20); they learned that there will be a resurrection (Matt. xvii.
9); that when He ascended He sat on the right hand of God (Luke xxii.
69); and what is still more stupendous, that Flesh is seated in heaven,
and adored by Angels, and that He will come again (Mark xvi. 19); they
learned what is to take place in the judgment (Matt. xvi. 27); learned
that they shall then sit and judge the twelve tribes of Israel (Luke
xxi. 27); learned that the Jews would be cast out, and in their stead
the Gentiles should come in (Matt. xix. 28). For, tell me, which is
greater? to learn that a person will reign, or to learn the time when?
(Luke xxi. 24). Paul learned "things which it is not lawful for a man
to utter" (2 Cor. xii. 4); things that were before the world was made,
he learned them all. Which is the more difficult, the beginning or the
end? Clearly to learn the beginning. This, Moses learned, and the time
when, and how long ago: and he enumerates the years. And(1) the wise
Solomon saith, "I will make mention of things from the beginning of the
world." And that the time is at hand, they do know: as Paul saith, "The
Lord is at hand, be careful for nothing." (Phil. iv. 5). These things
they knew not [then], and yet He mentions many signs (Matt. ch. xxiv).
But, as He has just said, "Not many days hence," wishing them to be
vigilant, and did not openly declare the precise moment, so is it here
also. However, it is not about the general Consummation that they now
ask Him, but, "Wilt Thou at this time," say they, "restore the
kingdom to Israel?" And not even this did He re-
12
veal to them. They also asked this [about the end of the world] before:
and as on that occasion He answered by leading them away from thinking
that their deliverance was near and, on the contrary, cast them into
the midst of perils, so likewise on this occasion but more mildly. For,
that they may not imagine themselves to be wronged, and these things to
be mere pretences, hear what He says: He immediately gives them that at
which they rejoiced: for He adds: "But ye shall receive power, after
that the Holy Ghost is come upon you; and ye shall be witnesses unto Me
both in Jerusalem, and in all Judea, and in Samaria, and unto the
uttermost part of the earth." (Acts i. 8.) Then, that they may make no
more enquiries, straightway He was received up. Thus, just as on the
former occasion He had darkened their minds by awe, and by saying, "I
know not;" here also He does so by being taken up. For great was their
eagerness on the subject, and they would not have desisted; and yet it
was very necessary that they should not learn this. For tell me,(1)
which do the Gentiles most disbelieve? that there will be a
consummation of the world, or that God is become man, and issued from
the Virgin?(2) But I am ashamed of dwelling on this point, as if it
were about some difficult matter. Then again, that the disciples might
not say, Why dost thou leave the matter in suspense? He adds, "Which
the Father hath put in His own power." And yet He declared the Father's
power and His to be one: as in the saying, "For as the Father raiseth
up the dead and quickeneth them, even so the Son quickeneth whom He
will." (John v. 21.) If where need is to work, Thou actest with the
same power as the Father; where it behooves to know, dost Thou not know
with the same power? Yet certainly to raise up the dead is much greater
than to learn the day. If the greater be with power, much more the
other.
But just as when we see a child crying, and
pertinaciously wishing to get something from us that is not expedient
for him, we hide the thing, and show him our empty hands, and say,
"See, we have it not:" the like has Christ here done with the Apostles.
But as the child, even when we show a him [our empty hands], persists
with his crying, conscious he has been deceived, and then we leave him,
and depart, saying, "Such an one calls me:" and we give him something
else instead, in order to divert him from his desire, telling him it is
a much liner thing than the other, and then hasten away; in like manner
Christ acted.* The disciples asked to have something, and He said
He had it not. And on the first occasion he frightened them. Then again
they asked to have it now: He said He had it not; and He did not
frighten them now, but after having shown(4) [the empty hands], He has
done this, and gives them a plausible reason:(6) "Which the Father,"
He says, "hath put in his own power." What? Thou not know the
things of the Father! Thou knowest Him, and not what belongs to Him!
And yet Thou hast said, "None knoweth the Father but the Son" (Luke x.
25); and, "The Spirit searcheth all things, yea, the deep things of
God" (1 Cor. ii. 10); and Thou not know this! But they feared to ask
Him again, test they should hear Him say, "Are ye also without
understanding?" (Matt. xv. 26.) For they feared Him now much more than
before. "But ye shall receive power, after that the Holy Ghost is come
upon you." As in the former instance He had not answered their question
(for it is the part of a teacher to teach not what the disciple
chooses, but what is expedient for him to learn), so in this, He tells
them beforehand, for this reason, what they ought to know, that they
may not be troubled. In truth, they were yet weak. But to inspire them
with confidence, He raised up their souls, and concealed what was
grievous.
13
Since he was about to leave them very shortly, therefore in this
discourse He says nothing painful. But how? He extols as great the
things which would be painful: all but saying," 'Fear not': for ye
shall receive power, after that the Holy Ghost is come upon you; and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in
Samaria." For since he had said, "Go not into the way of the Gentiles,
and into any city of the Samaritans enter ye not" (Matt. x. 5), what
there He left unsaid, He here adds "And to the uttermost part of the
earth;" and having spoken this, which was more fearful than all the
rest, then that they may not again question Him, He held His peace.
"And having this said, while they beheld, He was taken up; and a cloud
received Him out of their sight" (v. 9). Seest thou that they did
preach and fulfil the Gospel? For great was the gift He had bestowed on
them. In the very place, He says, where ye are afraid, that is, in
Jerusalem, there preach ye first, and afterwards unto the uttermost
part of the earth. Then for assurance of what He had said, "While they
beheld, He was taken up." Not "while they beheld" did He rise from the
dead, but "while they beheld, He was taken up." Inasmuch, however, as
the sight of their eyes even here was not all-sufficient; for in the
Resurrection they saw the end, but not the beginning, and in the
Ascension they saw the beginning, but not the end: because in the
former it had been superfluous to have seen the beginning, the Lord
Himself Who spake these things being present, and the sepulchre showing
clearly that He is not there; but in the latter, they needed to be
informed of the sequel by word of others: inasmuch then as their eyes
do not suffice to show them the height above, nor to inform them
whether He is actually gone up into heaven, or only seemingly into
heaven, see then what follows. That it was Jesus Himself they knew from
the fact that He had been conversing with them (for had they seen only
from a distance, they could not have recognized Him by sight),(1) but
that He is taken up into Heaven the Angels themselves inform them.
Observe how it is ordered, that not all is done by the Spirit, but the
eyes also do their part. But why did "a cloud receive Him?" This too
was a sure sign that He went up to Heaven. Not fire, as in the case of
Elijah, nor fiery chariot but "a cloud received Him;" which was a
symbol of Heaven, as the Prophet says;(2) "Who maketh the clouds His
chariot" (Ps. civ. 3); it is of the Father Himself that this is said.
Therefore he says, "on a cloud;" in the symbol, he would say, of the
Divine power, for no other Power is seen to appear on a cloud. For hear
again what another Prophet says: "The Lord sitteth upon a light cloud"
(Is. xix. 1). For(3) it was while they were listening with great
attention to what He was saying, and this in answer to a very
interesting question, and with their minds fully aroused and quite
awake, that this thing took place. Also on the mount [Sinai] the cloud
was because of Him: since Moses also entered into the darkness, but the
cloud there was not because of Moses. And He did not merely say, "I
go," lest they should again grieve, but He said, "I send the Spirit"
John xvi. 5, 7); and that He was going away into heaven they saw with
their eyes. O what a sight they were granted! "And while they looked
stedfastly," it is said, "toward heaven, as he went up, behold, two men
stood by them in white apparel; which also said, Ye men of Galilee, why
stand ye gazing up into heaven? This same Jesus, which is g taken up
from you into heaven"--they used the expression "This" demonstratively,
saying, "this Jesus, which is taken up from you into heaven, shall
thus"--demonstratively, "in this way"--"come in like manner as ye have
seen Him going into heaven." (v. 10, 11.) Again, the outward appearance
is cheering ["in white apparel"]. They were Angels, in the form of men.
And they say, "Ye men of Galilee:" they showed themselves to be trusted
by the disciples, by saying, "Ye men of Galilee." For this was the
meaning: else, what needed they to be told of their country, who knew
it well enough? By their appearance also they attracted their regard,
and shewed that they were from heaven. But wherefore does not Christ
Himself tell them these things, instead of the Angels? He had
beforehand told them all things; [" What if ye shall see the Son of
Man] going up where He was before?" (John vi. 62).
Moreover the Angels did not say, 'whom you have seen
taken up,' but, "going into heaven:" ascension is the word, not assump-
14
tion; the expression "taken up," (1) belongs to the flesh. For the same
reason they say, "He which is taken up from you shall thus come," not,
"shall be sent," but, "shall come. He that ascended, the same is he
also that descended" (Eph. iv. 10). So again the expression, "a cloud
received Him:" for He Himself mounted upon the cloud. Of the
expressions, some are adapted to the conceptions of the disciples, some
agreeable with the Divine Majesty. Now, as they behold, their
conceptions are elevated: He has given them no slight hint of the
nature of His second coming. For this, "Shall thus come," means, with
the body; which thing they desired to hear; and, that he shall come
again to judgment "thus" upon a cloud. "And, behold, two men stood by
them." Why is it said, "men?" Because they had fashioned themselves
completely as such, that the beholders might not be overpowered. "Which
also said:" their words moreover were calculated for soothing: "Why
stand ye gazing up into heaven?" They would not let them any longer
wait there for Him. Here again, these tell what is greater, and leave
the less unsaid. That "He will thus come," they say, and that "ye must
look for Him from heaven." For the rest, they called them off from that
spectacle to their saying, that they might not, because they could not
see Him, imagine that He was not ascended, but even while they are
conversing, would be present ere they were aware. For if they said on a
former occasion, "Whither goest Thou?" (John xiii. 36) much more would
they have said it now.(2)
"Wilt Thou at this time," say they, "restore the
kingdom to Israel?" (Recapitulation). They so well knew his mildness,
that after His Passion also they ask Him, "Wilt thou restore?" And yet
He had before said to them, "Ye shall hear of wars and rumors of wars,
but the end is not yet," nor shall Jerusalem be taken. But now they ask
Him about the kingdom, not about the end. And besides, He does not
speak at great length with them after the Resurrection. They address
then this question, as thinking that they themselves would be in high
honor, if this should come to pass. But He (for as touching this
restoration, that it was not to be, He did not openly declare; for what
needed they to learn this? hence they do not again ask, "What is the
sign of Thy coming, and of the end of the world?" for they are afraid
to say that: but, "Wilt Thou restore the kingdom to Israel?" for they
thought there was such a kingdom), but He, I say, both in parables had
shown that the time was not near, and here where they asked, and
He answered thereto, "Ye shall receive power," says He, "when the Holy
Ghost is come upon you. Is come upon you," not, "is sent," [to shew the
Spirit's coequal Majesty. How then darest thou, O opponent of the
Spirit, to call Him a creature(3)?]. "And ye shall be witnesses to Me."
He hinted at the Ascension. ["And when he had spoken these things.(4)]
Which they had heard before, and He now reminds them of. ["He was taken
up."] Already it has been shown, that He went up into heaven. ["And a
cloud, etc."] "Clouds and darkness are under His feet," (Ps. xviii. 9;
xcvii. 2) saith the Scripture: for this is declared by the
expression, "And a cloud received Him:" the Lord of heaven, it means.
For as a king is shown by the royal chariot, so was the royal chariot
sent for Him. ["Behold, two men, etc.] That they may vent no sorrowful
exclamations, and that it might not be with them as it was with Elisha,
(2 Kings ii. 12) who, when his master was taken up, rent his mantle.
And what say they? "This Jesus, which is taken up from you into heaven,
shall thus come." And, "Behold, two men stood by them." (Matt. xviii.
16.) With good reason: for "in the mouth of two witnesses shall every
word be established" (Deut. xvii. 6): and these utter the same things.
And it is said, that they were "in white apparel." In the same manner
as they had already seen an Angel at the sepulchre, who had even told
them their own thoughts; so here also an Angel is the preacher of His
Ascension; although indeed the Prophets had frequently foretold it, as
well as the Resurrection.(5)
15
Everywhere it is Angels as at the Nativity, "for that
which is conceived in her," saith one, "is by the Holy Ghost" (Matt. i.
20): and again to Mary, "Fear not, Mary." (Luke i. 30.) And at the
Resurrection: "He is not here; He is risen, and goeth before you." (ib.
xxiv. 6.) "Come, and see!" (Matt. xxviii. 6.) And at the Second Coming.
For that they may not be utterly in amaze, therefore it is added,
"Shall thus come." (ib. xxv. 31.) They recover their breath a little;
if indeed He shall come again, if also thus come, and not be
unapproachable! And that expression also, that it is "from them" He is
taken up, is not idly added.(1) And of the Resurrection indeed Christ
Himself bears witness (because of all things this is, next to the
Nativity, nay even above the Nativity, the most wonderful: His raising
Himself to life again): for, "Destroy," He says, "this Temple, and in
three days I(2) will raise it up." (John ii. 19.) "Shall thus come,"
say they. If any therefore desires to see Christ; if any grieves that
he has not seen Him: having this heard, let him show forth an admirable
life, and certainly he shall see Him, and shall not be disappointed.
For Christ will come with greater glory, though "thus," in this manner,
with a body(*); and much more wondrous will it be,to see Him descending
from heaven.But for what He will come, they do not add.
["Shall thus come," etc.] This is a confirmation of the
Resurrection; for if he was taken up with a body, much rather must He
have risen again with a body. Where are those who disbelieve the
Resurrection? Who are they, I pray? Are they Gentiles, or Christians?
for I am ignorant. But no, I know well: they are Gentiles, who also
disbelieve the work of Creation. For the two denials go together: the
denial that God creates any thing from nothing, and the denial that He
raises up what has been buried. But then, being ashamed to be thought
such as "know not the power of God" (Matt. xxii. 29), that we may not
impute this to them, they allege: We do not say it with this meaning,
but because there is no need of the body. Truly it may be seasonably
said, "The fool will speak foolishness." (Is. xxxii. 6.) Are you not
ashamed not to grant, that God can create from nothing? If he creates
from matter already existing, wherein does He differ from men? But
whence, you demand, are evils? Though you should not know whence, ought
you for that to introduce another evil in the knowledge of evils?
Hereupon two absurdities follow. For if you do not grant, that from
things which are not, God made the things which are, much more shall
you be ignorant whence are evils: and then, again, you introduce
another evil, the affirming that Evil (<greek>thn</greek>
<greek>kakian</greek>) is uncreated. Consider now what a
thing it is, when you wish to find the source of evils, to be both
ignorant of it, and to add another to it. Search after the origin of
evils, and do not blaspheme God. And how do I blaspheme? says he. When
you make out that evils have a power equal to God's; a power uncreated.
For, observe what Paul says; "For the invisible things of Him from the
creation of the world are clearly seen, being understood by the things
that are made." (Rom. i. 20.) But the devil would have both to be of
matter, that there may be nothing left from which we may come to the
knowledge of God. For tell me, whether is harder: to(3) take that which
is by nature evil (if indeed there be ought such; for I speak
upon your principles, since there is no such thing as evil by nature),
and make it either good, or even coefficent of good? or, to make of
nothing? Whether is easier (I speak of quality); to induce the
non-existent quality; or to take the existing quality, and change it
into its contrary? where them is no house, to make the house; or where
it is utterly destroyed, to make it identically exist again? Why, as
this is impossible, so is that: to make a thing into its opposite. Tell
me, whether is harder; to make a perfume, or to make filth have the
effect of perfume? Say, whether of these is easier (since we subject
God to our reasonings: nay, not we, but ye); to form eyes, or to make a
blind man to see continuing blind, and yet more sharp-sighted, than one
who does see? To make blindness into sight, and deafness into hearing?
To me the other seems easier. Say then do
16
you grant God that which is harder, and not grant the easier? But souls
also they affirm to be of His substance. Do you see what a number of
impieties and absurdities are here! In the first place, wishing to show
that evils are from God, they bring in another thing more impious than
this, that they are equal with Him in majesty, and God prior in
existence to none of them, assigning this great prerogative even to
them! In the next place, they affirm evil to be indestructible: for if
that which is uncreated can be destroyed, ye see the blasphemy! So that
it comes to this, either(1) that nothing is of God if not these; or
that these are God! Thirdly, what I have before spoken of, in this
point they defeat themselves, and prepare against themselves fresh
indignation. Fourthly, they affirm unordered matter to possess such
inherent (<greek>epiGhdeioGhGhGa</greek>) power. Fifthly,
that evil is the cause of the goodness of God, and that without this
the Good had not been good. Sixthly, they bar against us the ways of
attaining unto the knowledge of God. Seventhly, they bring God down
into men, yea plants and logs. For if our soul be of the substance of
God, but the process of its transmigration into new bodies brings it at
last into cucumbers, and melons, and onions, why then the substance of
God will pass into cucumbers! And if we say, that the Holy Ghost
fashioned the Temple For our Lord's body] in the Virgin, they laugh us
to scorn: and if, that He dwelt in that spiritual Temple, again they
laugh; while they themselves are not ashamed to bring down God's
substance into cucumbers, and melons, and flies, and caterpillars, and
asses, thus excogitating a new fashion of idolatry: for let it not be
as the Egyptians have it, "The onion is God;" but let it be, "God in
the onion"! Why dost thou shrink from the notion of God's entering into
a body?(2) 'It is shocking,' says he. Why then this is much more
shocking. But, a forsooth, it is not shocking--how should it be?--this
same thing which is so, if it be into us! 'But thy notion is indeed
shocking.' Do ye see the filthiness of their impiety?--But why do they
not wish the body to be raised? And why do they say the body is evil?
By what then, tell me, dost thou know God? by what hast thou the
knowledge of existing things? The philosopher too: by means of what is
he a philosopher, if the body does nothing towards it? Deaden the
senses, and then learn something of the things one needs to know! What
would be more foolish than a soul, if from the first it had the senses
deadened? If the deadening of but a single part, I mean of the brain,
becomes a marring of it altogether; if all the rest should be deadened,
what would it be good for? Show me a soul without a body. Do you not
hear physicians say, The presence of disease sadly enfeebles the soul?
How long will ye put off hanging yourselves? Is the body material? tell
me. "To be sure, it is." Then you ought to hate it. Why do you feed,
why cherish it? You ought to get quit of this prison. But besides: "God
cannot overcome matter, unless he (<greek>sumplakh</greek>)
implicate himself with it: for he cannot issue orders to it (O
feebleness!) until he close with it, and
(<greek>sGaqh</greek>) take his stand (say you) through the
whole of it!" And a king indeed does all by commanding; but God,
not by commanding the evil! In short, if it were unparticipant of all
good, it could not subsist at all. For Evil cannot subsist, unless it
lay hold upon somewhat of the accidents of Virtue: so that if it had
been heretofore all unmixed with virtue, it would have perished long
ago: for such is the condition of evils. Let there be a profligate man,
let him put upon himself no restraint whatever, will he live ten days?
Let there be
17
a robber, and devoid of all conscience in his dealings with every one,
let him be such even to his fellow-robbers, will he be able to live?
Let there be a thief, void of all shame, who knows not what blushing
is, but steals openly in public. It is not in the nature of evils to
subsist, unless they get some small share at least in good. So that
hereupon, according to these men, God gave them their subsistence. Let
there be a city of wicked men; will it stand? But let them be wicked,
not only with regard to the good, but towards each other. Why, it
is impossible such a city should stand. Truly, "professing themselves
to be wise, they became fools." (Rom. i. 22.) If bodily substance be
evil, then all things visible exist idly, and in vain, both water and
earth, and sun, and air; for air is also body, though not solid. It is
in point then to say, "The wicked have told me foolish things." (Ps.
cxix. 85.) But let not us endure them, let us block up our ears against
them. For there is, yea, there is, a resurrection of bodies. This the
sepulchre which is at Jerusalem declares, this the pillar(3) to which
He was bound, when He was scourged. For, "We did eat and drink with
Him," it is said. Let us then believe in the Resurrection, and do
things worthy of it, that we may attain to the good things which are to
come, through Christ Jesus our Lord, with Whom to the Father, and the
Holy Ghost together, be power, honor, now and for ever, world Without
end. Amen.
HOMILY III.
ACTS I.
"Then returned they unto Jerusalem from the mount called Olivet, which
is from Jerusalem a sabbath day's journey.
"Then returned they," it is said: namely, when they
had heard. For they could not have borne it, if the angel had not
(<greek>upereqeGo</greek>) referred them to another Coming.
It seems to me, that it was also on a sabbath-day(1) that these things
took place; for he would not thus have specified the distance, saying,
"from the mount called Olivet, which is from Jerusalem a sabbath day's
journey," unless they were then going on the sabbath-day a certain
definite distance. "And when they were come in," it says, "they went up
into an upper room, where they were making their abode:" so they then
remained in Jerusalem after the Resurrection: "both Peter, and James,
and John :" no longer is only the latter together with his brother
mentioned,(2) but together with Peter the two: "and Andrew, and Philip,
and Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus,
and Simon Zelotes, and Judas, (the brother) of James."(*) (v. 13.) He
has done well to mention the disciples: for since one had betrayed
Christ, and another had been unbelieving, he thereby shows that, except
the first, all of them were preserved.
"These were all continuing with one accord in prayer
together with the women." (v. 14.) For this is a powerful weapon in
temptations; and to this they had been trained. ["Continuing with one
accord."] Good. (<greek>kalqs</greek>). Besides, the
present temptation directed them to this: for they exceedingly feared
the Jews. "With the women," it is said: for he had said that they
had followed Him: "and with Mary the mother of Jesus." (Luke xxiii.
55.) How then [is it said, that "that disciple"] took her to his own
home" (John xix. 26), at that time? But then the Lord had brought them
together again, and so returned. (4) "And
18
with His brethren." (John xvii. 5.) These also were before unbelieving.
"And in those days," it says, "Peter stood up in the midst of the
disciples, and said." (v. 15.) Both as being ardent, and as having been
put in trust by Christ with the flock, and as having precedence in
honor,(1) he always begins the discourse. ("The number of the names
together were about an hundred and twenty.) Men and brethren," he says,
"this Scripture must needs have been fulfilled, which the Holy Ghost
spake before,"(2) [etc.] (v. 16.) Why did he not ask Christ to give him
some one in the room of Judas? It is better as it is. For in the first
place, they were engaged in other things; secondly, of Christ's
presence with them, the greatest proof that could be given was this: as
He had chosen when He was among them, so did He now being absent. Now
this was no small matter for their consolation. But observe how Peter
does everything with the common consent; nothing imperiously. And he
does not speak thus without a meaning. But observe how he consoles them
concerning what had passed. In fact, what had happened had caused them
no small consternation. For if there are many now who canvass this
circumstance,what may we suppose they had to say then?
"Men and brethren," says Peter. For if the Lord
called them brethren, much more may he. ["Men," he says]: they all
being present.(3) See the dignity of the Church, the angelic condition!
No distinction there, "neither male nor female." I would that the
Churches were such now! None there had his mind full of some worldly
matter, none was anxiously thinking about household concerns. Such a
benefit are temptations, such the advantage of afflictions!
"This Scripture," says he, "must needs have been
fulfilled, which the Holy Ghost spake before." Always he comforts them
by the prophecies. So does Christ on all occasions. In the very same
way, he shows here that no strange thing had happened, but what had
already been foretold. "This Scripture must needs have been fulfilled,"
he says, which the Holy Ghost by the mouth of David spake before." He
does not say, David, but the Spirit through him. See what kind of
doctrine the writer has at the very outset of the book. Do you see,
that it was not for nothing that I said in the beginning of this work,
that this book is the Polity of the Holy Spirit? "Which the Holy Ghost
spake before by the mouth of David." Observe how he appropriates
(<greek>oikieuGaai</greek>) him; and that it is an
advantage to them, that this was spoken by David, and not by some other
Prophet. "Concerning Judas," he says, "which was guide." Here again
mark the philosophical temper of the man: how he does not mention him
with scorn, nor say, "that wretch," "that miscreant:" but simply
states the fact; and does not even say, "who betrayed Him," but does
what he can to transfer the guilt to others: nor does he animadvert
severely even on these: "Which was guide," he says, "to them that took
Jesus." Furthermore, before he declares where David had spoken, he
relates what had been the case with Judas, that from the things present
he may fetch assurance of the things future, and show that this man had
already received his due. "For he was numbered," says he, "with us, and
had obtained part of this ministry. Now this man acquired a field out
of the reward of iniquity." (v. 17, 18.) He gives his discourse a moral
turn, and covertly mentions the cause of the wickedness, because it
carried reproof with it.(1) And he does not say, The Jews, but, "this
man, acquired" it. For since the minds of weak persons do not attend to
things future, as they do to things present, he discourses of the
immediate punishment inflicted. "And falling headlong, he burst asunder
in the midst." He does well to dilate not upon the sin, but upon the
punishment. "And," he says, "all his bowels gushed out." This brought
them consolation.(2) "And it was known unto all the dwellers at
Jerusalem; insomuch as that field is called in their proper tongue
Aceldama, that
19
is to say, the field of blood." (v. 19). Now the Jews(1) gave it this
name, not on this account, but because of Judas; here, however, Peter
makes it to have this reference, and when he brings forward the
adversaries as witnesses, both by the fact that they named it, and by
saying, "in their proper tongue," this is what he means.
Then after the event, he appositely brings m the
Prophet, saying, "For it is written in the Book of Psalms, Let his
habitation be desolate, and let no man dwell therein" (v. 20) (Ps.
lxix. 25): this is said of the field and the dwelling: "And his
bishopric let another take; that is, his office, his priesthood. So
that this, he says, is not my counsel, but His who hath foretold these
things. For, that he may not seem to be undertaking a great thing, and
just such as Christ had done, he adduces the Prophet as a witness.
"Wherefore it behooves of these men which have companied with us all
the time." (v. 21.) Why does he make it their business too? That the
matter might not become an object of strife, and they might not fall
into contention about it. For if the Apostles themselves once did this,
much more might those. This he ever avoids. Wherefore at the beginning
he said, "Men and brethren. It behooves" to choose from among you.(2)
He defers the decision to the whole body, thereby both making the
elected objects of reverence and himself keeping clear of all
invidiousness with regard to the rest. For such occasions always give
rise to great evils. Now that some one must needs be appointed, he
adduces the prophet as witness: but from among what persons: "Of
these," he says, "which have companied with us all the time." To have
said, the worthy must present themselves, would have been to insult the
others; but now he refers the matter to length of time; for he says not
simply, "These who have companied with us," but, "all the time that the
Lord Jesus went in and out among us, beginning from the baptism of John
unto that same day that He was taken up from us, must one be ordained
to be a witness with us of His resurrection" (v. 22): that their
college <greek>o</greek> <greek>koros</greek>
might not be left mutilated. Then why did it not rest with Peter to
make the election himself: what was the motive? This; that he might not
seem to bestow it of favor. And besides, he was not yet endowed with
the spirit. "And they appointed two, Joseph called Barsabus, who was
surnamed Justus, and Matthias." (v. 23.) Not he appointed them: but it
was he that introduced the proposition to that effect, at the same time
pointing out that even this was not his own, but from old time by
prophecy; so that he acted as expositor, not as preceptor. "Joseph
called Barsabus, who was surnamed Justus." Perhaps both names are
given, because there were others of the same name, for among the
Apostles also there were several names alike; as James, and James (the
son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother)
of James, and Judas Iscariot. The appellation, however, may have arisen
from a change of life, and very likely also of the moral character. (3)
"They appointed two," it is said, "Joseph called Barsabus, who was
surnamed. Justus, and Matthias. And they prayed, and said; Thou, Lord,
which knowest the hearts of all men, show whether of these two thou
hast chosen, that he may take part of this ministry and Apostleship,
from which Judas by transgression fell, that he might go to his own
place." (v. 24, 25.) They do well to mention the sin of Judas, thereby
showing that it is a witness they ask to have; not increasing the
number, but not suffering it to be diminished. "And they gave forth
their lots "(for the spirit was not yet sent), "and the lot fell upon
Matthias: and he was numbered with the eleven Apostles." (v. 26.)
"Then," it says, "returned they unto Jerusalem from
the mount called Olivet (Recapitulation), ["which(4) is nigh to
Jerusalem, at the distance of a sabbath-day's journey:"] so that there
was no long way to go, to be a cause of alarm to them while yet
trembling and fearful. "And when they were come in, they went up into
an upper room." They durst not appear in the town. They also did well
to go up into an upper room, as it became less easy' to arrest them at
once. "And they continued," it is said, "with one accord in prayer." Do
20
you see how watchful they were? "Continuing in prayer," and "with one
accord," as it were with one soul, continuing therein: two things
reported in their praise. ["Where(1) they were abiding," etc., to, "And
Mary the Mother of Jesus and His brethren."] Now Joseph perhaps was
dead: for it is not to be supposed that when the brethren had become
believers, Joseph believed not; he who in fact had believed before any.
Certain it is that we nowhere find him looking upon Christ as man
merely. As where His mother said, [" Thy father and I did seek thee
sorrowing." (Luke ii. 48.) And upon another occasion, it was said,]
"Thy mother(2) and thy brethren seek thee." (Matt. xiii. 47.) So that
Joseph knew this before all others. And to them [the brethren] Christ
said, "The world cannot hate you, but Me it hateth. (John vii. 7.)
Again, consider the moderation of James. He it was
who received the Bishopric of Jerusalem, and here he says nothing. Mark
also the great moderation of the other Apostles, how they concede the
throne to him, and no longer dispute with each other. For that Church
was as it were in heaven: having nothing to do with this world's
affairs: and resplendent not with wails, no, nor with numbers, but with
the zeal of them that formed the assembly. They were "about an
hundred and twenty," it says. The seventy perhaps whom Christ Himself
had chosen, and other of the more earnest-minded disciples, as Joseph
and Matthias. (v. 14.) There were women, he says, many, who followed
Him. (Mark xv. 41.) ["The number of the names together.] Together(3)"
they were on all occasions.
[" Men and brethren," etc.] Here is forethought for
providing a teacher; here was the first who ordained a teacher. He did
not say, 'We are sufficient.' So far was he beyond all vain-glory, and
he looked to one thing alone. And yet he had the same power to ordain
as they all collectively.(4) But well might these things be done in
this fashion, through the noble spirit of the man, and because prelacy
then was not an affair of dignity, but of provident care for the
governed. This neither made the elected to become elated, for it was to
dangers that they were called, nor those not elected to make a
grievance of it, as if they were disgraced. But things are not done in
this fashion now; nay, quite the contrary.--For observe, they were an
hundred and twenty, and he asks for one out of the whole body
with good right, as having been put in charge of them: for to him had
Christ said, "And when thou art converted, strengthen thy brethren."
(Luke xxii. 32, Ben.)
"For he was numbered with us,"
<greek>prrtos</greek> <greek>tou</greek>
<greek>pragmatou</greek>
<greek>auqentei</greek> absent from A.B.C.) says Peter. On
this account it behooves to propose another; to be a witness in his
place. And see how he imitates his Master, ever discoursing from the
Scriptures, and saying nothing as yet concerning Christ; namely, that
He had frequently predicted this Himself. Nor does he mention where the
Scripture speaks of the treachery of Judas; for instance, "The mouth of
the wicked and the mouth of the deceitful are opened against me" (Ps.
cix. 1.); but where it speaks only of his punishment; for this was most
to their advantage. It shows again the benevolence of the Lord: "For he
was numbered with us" (<greek>touto</greek>
<greek>gar</greek> <greek>autous</greek>
<greek>magista</greek> <greek>wfegei</greek>
<greek>eiknusi</greek> <greek>pagin</greek>)
A.B.C.), he says, "and obtained his lot of this ministry." He calls it
everywhere "lot," showing that the whole is from God's grace and
election, and reminding them of the old times, inasmuch as God chose
him into His own lot or portion, as of old He took the Levites. He also
dwells upon the circumstances respecting Judas, showing that the reward
of the treachery was made itself the herald of the punishment. For he
"acquired." he says, "a field out of the reward of the iniquity."
Observe the divine economy
21
in the event. "Of the iniquity," he says. For there are many
iniquities, but never was anything more iniquitous than this: so that
the affair was one of iniquity. Now not only to those who were present
did the event become known, but to all thereafter, so that without
meaning or knowing. what they were about, they gave it a name; just as
Caiaphas had prophesied unconsciously. God compelled them to call the
field in Hebrew "Aceldama." (Matt. xxvi. 24.) By this also the evils
which were to come upon the Jews were declared: and Peter shows the
prophecy to have been so far in part fulfilled, which says, "It had
been good for that man if he had not been born." We may with propriety
apply this same to the Jews likewise; for if he who was guide suffered
thus, much more they Thus far however Peter says nothing of this.
Then, showing that the term, "Aceldama," might well be applied to his
fate, he introduces the prophet, saying, "Let his habitation be
desolate." For what can be worse desolation than to become a place of
burial? And the field may well be called his. For he who cast down the
price, although others were the buyers, has a right to be himself
reckoned owner of a great desolation.(1) This desolation was the
prelude to that of the Jews, as will appear on looking closely into the
facts. For indeed they destroyed themselves by famine, and killed many,
and the city became a burial-place of strangers, of soldiers,(2) for as
to those, they would not even have let them be buried, for in fact they
were not deemed worthy of sepulture.
"Wherefore of these men which have companied with
us," continues Peter. Observe how desirous he is they should be
eye-witnesses. It is true indeed that the Spirit would shortly come;
and yet great care is shown with regard to this circumstance. "Of these
men," he says, "which have companied with us, all the time that the
Lord Jesus went in and out among us." He shows that they had dwelt with
Christ, not simply been present as disciples. In fact, from the very
beginning there were many that then followed Him. Observe, for
instance, how this appears in these words: "One of the two which heard
John speak, and followed Jesus.--All the time," he says, "that the Lord
Jesus went in and out among us, beginning from the baptism of John."
(John i. 40.) True! for no one knew what preceded that event, though
they did learn it by the Spirit. "Unto that same day that He was taken
up from us, must one be ordained to be a witness with us of His
resurrection."(*) He said not, a witness of the rest of his actions,
but a witness of the resurrection alone. For indeed that witness had a
better right to be believed, who was able to declare, that He Who ate
and drank, and was crucified, the same rose again. Wherefore it was
needed that he should be a witness, not only of the time preceding this
event, nor only of what followed it, and of the miracles; the thing
required was, the resurrection. For the other matters were manifest and
acknowledged, but the resurrection took place in secret, and was
manifest to these only. And they do not say, Angels have told us; but,
We have seen.(3) For this it was that was most needful at that time:
that they should be men having a right to be believed, because they had
seen.
"And they appointed two," it is said.(+) Why not
many? That the feeling of disappointment might not reach further,
extending to many. Again, it is not without reason(4) that he puts
Matthias last; he would show, that frequently he that is honourable
among men, is inferior before God. And they all pray in common saying,
"Thou, Lord, which knowest the hearts of all men, show. Thou," not
"We." And very seasonably they use the epithet, "heart-knowing:" for by
Him Who is this(5) must the choice be made. So confident were they,
that assuredly one of them must be appointed. They said not, Choose,
but, "Show the chosen one;" knowing that all things were foreordained
of God; "Whom
22
Thou didst choose: one of these two," say they, "to have his lot in
this ministry and apostleship." For there was besides another ministry
(<greek>diakonia</greek>). "And they gave them their lots."
For they did not yet consider themselves to be worthy to be informed by
some sign.(1) And besides, if in a case where neither prayer was made,
nor men of worth were the agents, the casting of lots so much availed,
because it was done of a right intention, I mean in the case of Jonah
(Jonah i. 7); much more did it here. Thus,(2) did he, the designated,
fill up the company, complete the order: but the other candidate was
not annoyed; for the apostolic writers would not have concealed [that
or any other] failings of their own, seeing they have told of the very
chief Apostles, that on other occasions they had indignation (Matt. xx.
24; xxvi. 8), and this not once only, but again and again.
Let us then also imitate them. And now I address no
longer every one, but those who aim at preferment. If thou believest
that the election is with God, be not displeased. (Mark x. 14, 21; xiv.
4.) For it is with Him thou art displeased, and with Him thou art
exasperated: it is He who has made the choice; thou doest the very
thing that Cain did; because, forsooth, his brother's, sacrifice was
preferred, he was indignant, when he ought to have felt compunction.
However, that is not what I mean here; but this, that God knows how to
dispense things for the best. In many cases, thou art in point of
disposition more estimable than the other but not the fit person.
Besides, on the other hand, thy life is irreproachable, and thy habits
those of a well-nurtured man, but in the Church this is not all that is
wanted. Moreover, one man is adapted for one thing, another for
another. Do you not observe, how much discourse the holy Scripture has
made on this matter? But let me say why it is that the thing has become
a subject of competition: it is because we come to the Episcopate not
as unto a work of governing and superintending the brethren, but as to
a post of dignity and repose. Did you but know that a Bishop is bound
to belong to all, to bear the burden of all; that others, if they are
angry, are pardoned, but he never; that others, if they sin, have
excuses made for them, he has none; you would not be eager for the
dignity, would not run after it. So it is, the Bishop is exposed to the
tongues of all, to the criticism of all, whether they be wise or fools.
He is harassed with cares every day, nay, every night. He has many to
hate him, many to envy him. Talk not to me of those who curry favor
with all, of those who desire to sleep, of those who advance to this
office as for repose. We have nothing to do with these; we speak of
those who watch for your souls, who consider the safety and welfare of
those under them before their own. Tell me now: suppose a man has ten
children, always living with him, and constantly under his control; yet
is he solicitous about them; and a bishop, who has such numbers, not
living under the same roof with him, but owing obedience to his
authority--what does he not need to be! But he is honored, you will
say. With what sort of honor, indeed! Why, the paupers and beggars
abuse him openly in the market-place. And why does he not stop their
mouths then? Yes, very proper work, this, for a bishop, is it not?(3)
Then again, if he do not give to all, the idle and the industrious
alike, lo! a thousand complaints on all sides. None is afraid to accuse
him, and speak evil of him. In the case of civil governors, fear steps
in; with bishops, nothing of the kind. As for the fear of God, it does
not influence people, as regards them, in the least degree. Why speak
of the anxiety connected with the word and doctrine? the painful work
in Ordinations? Either, perhaps, I am a poor wretched incompetent
creature, or else, the case is as I say. The soul of a Bishop is for
all the world like a vessel in a storm: lashed from every side, by
friends, by foes, by one's own people, by strangers. Does not the
Emperor rule the whole world, the Bishop a single city? Yet a Bishop's
anxieties are as much beyond those of the emperor, as the waters of a
river simply moved, by the wind are surpassed in agitation by the
swelling and raging sea. And why? because in the one case there are
many to lend a hand, for all goes on by law and by rule; but in the
other there is none of this, nor is there authority to command; but if
one be greatly moved, then he is harsh; if the contrary, then he is
cold! And in him these opposites must meet, that he may neither be
despised, nor be hated. Besides, the very demands of business preoccupy
him: how many is he obliged to offend, whether he will or not! How many
to be severe with! I speak not otherwise than it is, but as
23
I find it in my own actual experience. I do not think there are many
among Bishops that will be saved, but many more that perish: and the
reason is, that it is an affair that requires a great mind. Many are
the exigencies which throw a man out of his natural temper; and he had
need have a thousand eyes on all sides. Do you not see what a number of
qualifications the Bishop must have? to be apt to teach, patient,
holding fast the faithful word in doctrine (see 1 Tim. iii. 2--9. Tit.
i. 7--9). What trouble and pains does this require! And then, others do
wrong, and he bears all the blame. To pass over every thing else: if
one soul depart un-baptized, does not this subvert all his own prospect
of salvation? The loss of one soul carries with it a penalty which no
language can represent. For if the salvation of that soul was of such
value, that the Son of God became man, and suffered so much, think how
sore a punishment must the losing of it bring! And if in this present
life he who is cause of an- other's destruction is worthy of
death, much more in the next world. Do not tell me, that the presbyter
is in fault, or the deacon. The guilt of all these comes perforce upon
the head of those who ordained them. Let me mention another instance.
It chances, that a bishop has inherited from his predecessor a set of
persons of indifferent character.(1) What measures is it proper to take
in respect of bygone transgressions (for here are two precipices) so as
not to let the offender go unpunished, and not to cause scandal to the
rest? Must one's first step be to cut him off? There is no actual
present ground for that. But is it right to let him go unmarked? Yes,
say you; for the fault rests with the bishop Who ordained him. Well
then? must one refuse to ordain him again, and to raise him to a higher
degree of the ministry? That would be to publish it to all men, that he
is a person of indifferent character, and so again one would cause
scandal in a different way. But is one to promote him to a higher
degree? That is much worse.
If then there were only the responsibility of the
office itself for people to run after in the episcopate, none would be
so quick to accept it. But as things go, we run after this, just as we
do after the dignities of the world. That we may have glory with men,
we lose ourselves with God. What profit in such honor? How self-evident
its nothingness is! When you covet the episcopal rank,(2) put in the
other scale, the account to be rendered after this life. Weigh against
it, the happiness of a life free from toil, take into account the
different measure of the punishment. I mean, that even if you have
sinned, but in your own person merely, you will have no such great
punishment, nothing like it: but if you have sinned as bishop, you are
lost. Remember what Moses endured, what wisdom he displayed, what good
deeds he exhibited: but, for committing one sin only,(3) he was
bitterly punished; and with good reason; for this fault was
attended with injury to the rest. Not m regard that the sin was public,
but because it was the sin of a spiritual Ruler
(<greek>ierews</greek>) cf. S.); for in truth we do not pay
the same penalty for public and for hidden faults. (Aug in Ps. xcix.
6.) The sin may be the same, but not the
(<greek>zhmia</greek>) harm of it; nay, not the sin itself;
for it is not the same thing to sin in secret and unseen, and to
sin openly. But the bishop cannot sin unobserved. Well for him if he
escape reproach, though he sin not; much less can he think to escape
notice, if he do sin. Let him be angry, let him laugh, or let him but
dream of a moment's relaxation, many are they that scoff, many that are
offended, many that lay down the law, many that bring to mind he former
bishops, and abuse the, present one; not that they wish to sound the
praise of those; no, it is only to carp at him that they bring up the
mention of fellow-bishops, of presbyters. Sweet, says the proverb, is
war to the inexperienced; but(4) it may rather
24
be said now, that even after one has come out of it, people in general
have seen nothing of it: for in their eyes it is not war, but like
those shepherds in Ezekiel, we slay and devour. (Ezek. xxxiv. 2.) Which
of us has it in his power to show that he has taken as much care for
the flocks of Christ, as Jacob did for Laban's? (Gen. xxxi. 40.) Which
of us can tell of the frost of the night? For talk not to me of vigils,
and all that parade.(1) The contrary plainly is the fact. Prefects, and
governors (<greek>unarkoi</greek>
<greek>kai</greek> <greek>tonarkai</greek>) Of
provinces, do not enjoy such honour as he that governs the Church. If
he enter the palace, who but he is first? If he go to see ladies, or
visit the houses of the great, none is preferred to him. The whole
state of things is ruined and corrupt. I do not speak thus as wishing
to put us bishops to shame, but to repress your hankering after the
office. For with what conscience,(2) (even should you succeed in
becoming a bishop, having made interest for it either in person or by
another), with what eyes will you look the man in the face who worked
with you to that end? What will you have to plead for your excuse? For
he that unwillingly, by compulsion and not with his own consent, was
raised to the office, may have something to say for himself, though for
the most part even such an one has no pardon to expect,(3) and yet
truly he so far has something to plead in excuse. Think how it fared
with Simon Magus. What signifies it that you give not money, if, in
place of money, you pay court, you lay many plans, you set engines to
work? "Thy money perish with thee!" (Acts viii. 20.) Thus was it said
to him, and thus will it be said to these: your canvassing perish with
you, because you have thought to purchase the gift of God by human
intrigue! But there is none such here? And God forbid there should be!
For it is not that I wish any thing of what I have been saying to be
applicable to you: but just now the connexion has led us on to these
topics. In like manner when we talk against covetousness, we are not
preaching at you, no, nor against any one man personally. God grant it
may be the case, that these remedies were prepared by us without
necessity. The wish of the physician is, that after all his pains, his
drugs may be thrown away because not wanted: and this is just what we
desire, that our words may not have been needed, and so have been
spoken to the wind, so as to be but words. I am ready to submit to
anything, rather than be reduced to the necessity of using this
language. BUt if you like, we are ready to leave off; only let our
silence be without bad effects. No one, I imagine, though he were ever
so vainglorious, would wish to make a display of severity, when there
is nothing to call for it. I will leave the teaching to you: for that
is the best teaching, which teaches by actions.(4) For indeed the best
physicians, although the sickness of their patients brings them in
fees, would rather their friends were well. And so we too wish all to
be well. (2 Cor. xiii. 7.) It is not that we desire to be approved, and
you reproved. I would gladly manifest, if it were possible, with
my very eyes, the love which I bear to you: for then no one would
be able to reproach me, though my language were ever so rough. "For
speech of friends, yea, were it insult, can be borne;"(5) more
"faithful are the wounds of a friend, rather than the ready kisses of
an enemy. (Prov. xxvii. 6.) There nothing I love more than you, no, not
even light itself. I would gladly have my eyes put out ten thousand
times over, if it were possible by this means to convert your souls; so
much is your salvation dearer to me than light itself. For what profit
to me in the rays of the sun, when despondency on your account makes it
all thick darkness before my eyes? Light is good when it shines in
cheerfulness, to a sorrowful heart it seems even to be a trouble. How
true this is, may you never learn by experience! However, if it happen
to any of you to fall into sin, just stand by my bedside, when I am
laid down to rest and should be asleep; see(6) whether I am not like a
palsied man, like one beside himself, and, in the language of the
prophet, "the light of mine eyes, it also is gone from me. (Ps.
xxxviii. 10.) For where is our hope, if you do not make progress? where
our despondency, if you do excellently? I seem to have wings,
when I hear any thing good of you. "Fulfil ye my joy." (Phil. ii. 2.)
This one thing is the burden of my prayers, that I long for your
advancement. But that in which I strive with all is this, that I love
you, that I am wrapped up in you, that you are my all, father, mother,
brethren, children. Think not then that any
25
thing that has been said was said in a hostile l spirit, nay, it is for
your amendment. It is written "A brother assisted by his brother is as
a strong city." (Prov. xviii. 19.) Then do not take it in disdain: for
neither do I undervalue what you have to say. I should wish even to be
set right by you. For all (Edd. 'all we') [ye are brethren, and One is
our Master: yet even among brothers it is for one to direct, while the
others obey. Then disdain it not, but let us do all to the glory of
God, for to Him belongs glory for ever and ever. Amen.
HOMILY IV.
ACTS II. 1, 2.
"And when the day of Pentecost was fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven."
DOST thou perceive the type? What is this Pentecost?
The time when the sickle was to be put to the harvest, and the
ingathering was made. See now the reality, when the time was come to
put in the sickle of the word: for here, as the sickle, keen-edged,
came the Spirit down. For hear the words of Christ: "Lift up your
eyes," He said, "and look on the fields, for they are white already to
harvest." (John iv. 35.) And again, "The harvest truly is great, but
the laborers are few." (Matt. ix. 38.) But as the first-fruits of this
harvest, He himself took [our nature], and bore it up on high. Himself
first put in the sickle. Therefore(1) also He calls the Word the Seed.
"When," it says, "the day of Pentecost was fully come" (Luke viii. 5,
11): that is, when at the Pentecost, while about it, in short.(2) For
it was essential that the present events likewise should take place
during the feast, that those who had witnessed the crucifixion of
Christ, might also behold these. "And suddenly there came a sound from
heaven." (v. 2.) Why did this not come to pass without sensible tokens?
For this reason. If even when the fact was such, men said, "They are
full of new wine," what would they not have said, had it been
otherwise? And it is not merely, "there came a sound," but, "from
heaven." And the suddenness also startled them, and(3) brought all
together to the spot. "As of a rushing mighty wind:" this betokens the
exceeding vehemence of the Spirit. "And it filled all the house:"
insomuch that those present both believed, and (Edd.
<greek>toutous</greek>) in this manner were shown to be
worthy. Nor is this all; but what is more awful still, "And there
appeared unto them," it says, "cloven tongues like as of fire." (v. 3.)
Observe how it is always, "like as;" and rightly: that you may have no
gross sensible notions of the Spirit. Also, "as it were of a blast:"
therefore it was not a wind. "Like as of fire." For when the Spirit was
to be made known to John, then it came upon the head of Christ as in
the form of a dove: but now, when a whole multitude was to be
converted, it is "like as of fire. And it sat upon each of them." This
means, that it remained and rested upon them." For the sitting is
significant of settledness and continuance.
Was it upon the twelve that it came? Not so; but
upon the hundred and twenty. For Peter would not have quoted to no
purpose the testimony of the prophet, saying, "And it shall come to
pass in the last days, saith the Lord God, I will pour out of My spirit
upon all flesh: and your sons and your daughters shall prophesy, and
your young men shall see visions, and your old men shall dream dreams."
(Joel if. 28.) "And they were all filled with the Holy Ghost." (v. 4.)
For, that the effect may not be to frighten only, therefore is it both
"with the Holy Ghost, and with fire. And began to speak with other
tongues, as the Spirit gave them utterance."' (Matt. iii. 11.) They
receive no other sign, but this first; for it was new to them, and
there was no need of any other sign. "And it sat upon each of them,"
says the writer. Observe now, how there is no longer any occasion for
that person to grieve, who was not elected as was Matthias, "And they
were all filled," he says; not merely received the grace of the Spirit,
but
26
"were filled. And began to speak with other tongues, as the Spirit gave
them utterance." It would not have been said, All, the Apostles also
being there present, unless the rest also were partakers. For were it
not so having above made mention of the Apostles distinctively and by
name, he would not now have put them all in one with the rest. For if,
where it was only to be mentioned that they were present, he makes
mention of the Apostles apart, much more would he have done so in the
case here supposed.(1) Observe, how when one is continuing in prayer,
when one is in charity, then it is that the Spirit draws near. It put
them in mind also of another vision: for as fire did He appear also in
the bush. "As the Spirit gave them utterance,
<greek>apofqeggesqai</greek>" (Exod. ii. 2.) For the things
spoken by them were <greek>apofqegmata</greek> profound
utterances. "And," it says, "there were dwelling at Jerusalem Jews,
devout men." (v. 5.) The fact of their dwelling there was a sign of
piety: that being of so many nations they should have left country, and
home, and relations, and be abiding there. For, it says, "There were
dwelling at Jerusalem Jews, devout men, out of every nation under
heaven. Now when this was noised abroad, the multitude came together,
and were confounded. (v. 6.) Since the event had taken place in a
house, of course they came together from without. The multitude was
confounded: was all in commotion. They marvelled; "Because that every
man heard them speak in his own language. And they were amazed," it
says, "and marvelled, saying one to another, Behold, are not all these
which speak Galileans?" (v. 7-13.) They immediately turned their eyes
towards the Apostles. "And how" (it follows) "hear we every man in our
own tongue, wherein we were born? Parthians, and Medes, and Elamites,
and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in
Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of
Libya about Cyrene:" mark how they run from east to west:(2) "and
strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear
them speak in our tongues the wonderful works of God. And, they were
all amazed, and were in doubt, saying one to another, What meaneth
this? Others mocking said, These men are full of new wine." O the
excessive folly! O the excessive malignity! Why it was not even the
season for that; for it was Pentecost. For this was what made it worse:
that when those were confessing--men that were Jews, that were Romans,
that were proselytes, yea perhaps that had crucified Him--yet these,
after so great signs, say, "They are full of new wine!"
But let us look over what has been said from the
beginning. (Recapitulation.) "And when the day of Pentecost," etc. "It
filled," he says, "the house." That wind
<greek>pnoh</greek> was a very pool of water. This
betokened the copiousness, as the fire did the vehemence. This nowhere
happened in the case of the Prophets: for to uninebriated souls such
accesses are not attended with much disturbance; but "when they have
well drunken," then indeed it is as here, but with the Prophets it is
otherwise.(3) (Ez. iii. 3.) The roll of a book(4) is given him, and
Ezekiel ate what he was about to utter. "And it became in his mouth,"
is is said, "as honey for sweetness." (And(5) again the hand of God
touches the tongue of another Prophet; but here it is the Holy Ghost
Himself: (Jer. i. 9) so equal is He in honor with the Father and the
Son.) And again, on the other hand, Ezekiel calls it "Lamentations, and
mourning, and woe." (Ez. ii. 10.) To them it might well be in the form
of a book; for they still needed similitudes. Those had to deal with
only one nation, and with their own people; but these with the whole
world, and with men whom they never knew. Also Elisha
27
receives the grace through the medium of a mantle (2 Kings xiii.);
another by oil, as David (2 Sam. xvi. 13); and Moses by fire, as we
read of him at the bush. (Exod. iii. 2.) But in the present case it is
not so; for the fire itself sat upon them. (But wherefore did the fire
not appear so as to fill the house? Because they would have been
terrified.) But the story shows, that it is the same here as there.(1)
For you are not to stop at this, that "there appeared unto them cloven
tongues" but note that they were "of fire." Such a fire as this is able
to kindle infinite fuel. Also, it is well said, Cloven, for they were
from one root; that you may learn, that it was an operation sent from
the Comforter.[*]
But observe how those men also were first shown to
be worthy, and then received the Spirit as worthy. Thus, for instance,
David:(2) what he did among the sheepfolds, the same he did after his
victory and trophy; that it might be shown how simple and absolute was
his faith. Again, see Moses despising royalty, and forsaking all, and
after forty years taking the lead of the people (Exod. ii. 11); and
Samuel occupied there in the temple (1 Sam. iii. 3); Elisha leaving all
(1 Kings xix. 21); Ezekiel again, made manifest by what happened
thereafter. s In this manner, you see, did these also leave all that
they had. They learnt also what human infirmity is, by what they
suffered; they learnt that it was not in vain they had done these good
works. (1 Sam. ix. and xi. 6.) Even Saul, having first obtained witness
that he was good, thereafter received the Spirit. But in the same
manner as here did none of them receive. Thus Moses was the greatest of
the Prophets, yet he, when others were to receive the Spirit, himself
suffered diminution.(4) But here it is not so; but just as fire kindles
as many flames as it will, so here the largeness of the Spirit was
shown, in that each one received a fountain of the Spirit; as indeed He
Himself had foretold, that those who believe in Him, should have "a
well of water springing up into everlasting life." (John iv. 14.) And
good reason that it should be so. For they did not go forth to argue
with Pharaoh, but to wrestle with the devil. But the wonder is this,
that when sent they made no objections; they said not, they were "weak
in voice, and of a slow tongue." (Exod. iv. 10.) For Moses had taught
them better. They said not, they were too young. (Jer. i. 6.) Jeremiah
had made them wise. And yet they had heard of many fearful things, and
much greater than were theirs of old time; but they feared to
object.--And because they were angels of light, and ministers of things
above ["Suddenly there came from heaven," etc.] To them of old, no one
"from heaven" appears, while they as yet follow after a vocation on
earth; but now that Man has gone up on high,. the Spirit also descends
mightily from on high. "As it were a rushing mighty wind;" making it
manifest by this, that nothing shall be able to withstand them, but
they shall blow away all adversaries like a heap of dust. "And it
filled all the house." The house also was a symbol of the world. "And
it sat upon each of them," [etc.] and "the multitude came together, and
were confounded." Observe their piety; they pronounce no hasty
judgment, but are perplexed: whereas those reckless ones pronounce at
once, saying, "These men are full of new wine." Now it was in order
that they might have it in their power,(5) in compliance with the Law,
to appear thrice in the year in the Temple, that they dwelt there,
these "devout men from all nations." Observe here, the writer has no
intention of flattering them. For he does not say that they pronounced
any opinion: but what? "Now when this was noised abroad, the multitude
came together, and were confounded." And well they might be; for they
supposed the matter was now coming to an issue against them, on account
of the outrage committed against Christ.
28
Conscience also agitated their souls, the very blood being yet upon
their hands, and every thing alarmed them. "Behold, are not all these
which speak Galileans?" For indeed this was confessed. ["And how hear
we"] so much did the sound alarm them. [" Every man in our own tongue,"
etc.] for it found the greater part of the world assembled there.
["Parthians and Medes," etc.] This nerved the Apostles: for, what it
was to speak in the Parthian tongue, they knew not but now learnt from
what those said. Here is mention made of nations that were hostile to
them, Cretans, Arabians, Egyptians, Persians: and that they would
conquer them all was here made manifest. But as to their being in those
countries, they were there in captivity, many of them: or else, the
doctrines of the Law had become disseminated [among] the Gentiles in
those countries.(1) So then the testimony comes from all quarters: from
citizens, from foreigners, from proselytes. "We do hear them speak in
our tongues the wonderful works of God." For it was not only that they
spoke (in their tongues), but the things they spoke were wonderful.[*]
Well then might they be in doubt: for never had the like occurred.
Observe the ingenuousness of these men. They were amazed and were in
doubt, saying, "What meaneth this?" But "others mocking said, 'These
men are full of new wine'" (John viii. 48), and therefore mocked. O the
effrontery! And what wonder is it? Since even of the Lord Himself, when
casting out devils, they said that He had a devil! For so it is;
wherever impudent assurance exists, it has but one object in view, to
speak at all hazards, it cares not what; not that the man should say
something real and relevant to the matter of discourse, but that he
should speak no matter what. [" They are full of new wine."] Quite a
thing of course (is no, it?),(2) a that men in the midst of such
dangers, and dreading the worst, and in such despondency, have the
courage to utter such things! And observe: since this was unlikely;
because they Would not have been drinking much [at that early hour],
they ascribe the whole matter to the quality (of the wine), and say,
"They are full" of it. "But Peter, standing up with the eleven, lifted
up his voice, and said unto them." In a former place(8) you saw his
provident forethought, here you see his manly courage. For if they were
astonished and amazed, was it not as wonderful that he should be able
in the midst of such a multitude to find language, he, an unlettered
and ignorant man? If a man is troubled when he speaks among friends,
much more might he be troubled among enemies and bloodthirsty men. That
they are not drunken, he shows immediately by his very voice, that they
are not beside themselves, as the soothsayers: and this too, that they
were not constrained by some compulsory force. What is meant by, "with
the eleven?" They expressed themselves through one common voice, and he
was the mouth of all. The eleven stood by as witnesses to what he said.
"He lifted up his voice," it is said. That is, he spoke with great
confidence, that they might perceive the grace of the Spirit. He who
had not endured the questioning of a poor girl, now in the midst of the
people, all breathing murder, discourses with such confidence, that
this very thing becomes an unquestionable proof of the Resurrection: in
the midst of men who could deride and make a joke of such things as
these! What effrontery, think you, must go to that! what impiety, what
shameless-
29
ness!(1) For wherever the Holy Spirit is present, He makes' men of gold
out of men of clay. Look, I pray you, at Peter now examine well that
timid one, and devoid of understanding; as Christ said, "Are ye also
yet without understanding?" (Matt. xv. 16) the man, who after that
marvellous confession was called "Satan." (Ib. xvi. 23.) Consider also
the unanimity of the Apostles. They themselves ceded to him the office
of speaking; for it was not necessary that all should speak. "And he
lifted up his voice," and spoke out to them with great boldness. Such a
thing it is to be a spiritual man I Only let us also bring ourselves
into a state meet for the grace from above, and all becomes easy. For
as a man of fire falling into the midst of straw would take no harm,
but do it to others: not he could take any harm, but they, in assailing
him, destroy themselves. For the case here was just as if one carrying
hay should attack one bearing fire: even so did the Apostles encounter
these their adversaries with great boldness.
For what did it harm them, though they were so great
a multitude? Did they not spend all their rage? did they not turn the
distress upon themselves? Of all mankind were ever any so possessed
with both rage and terror, as those became possessed? Were they not in
an agony, and were dismayed, and trembled? For hear what they say, "Do
ye wish to bring this man's blood upon us?" (Acts v. 28.) Did they(2)
(the Apostles) not fight against poverty and hunger: against ignominy
and infamy (for they were accounted deceivers): did they not fight.(3)
against ridicule and wrath and mockery?--for in their case the
contraries met: some laughed at them, others punished them;--were they
not made a mark for the wrathful passions, and for the merriment,(4) of
whole cities? exposed to factions and conspiracies: to fire, and sword,
and wild beasts? Did not war beset them from every quarter, in ten
thousand forms? And were they any more affected in their minds by all
these things, than they would have been at seeing them in a dream or in
a picture?(5) With bare body they took the field against all the armed,
though against them all men had arbitrary power [against them, were]:
terrors of rulers, force of arms, in cities and strong walls:(6)
without experience, without skill of the tongue, and in the condition
of quite ordinary men, matched against juggling conjurors, against
impostors, against the whole throng of sophists, of rhetoricians, of
philosophers grown mouldy in the Academy and the walks of the
Peripatetics, against all these they fought the battle out. And the man
whose occupation bad been about lakes, so mastered them, as if it cost
him not so much ado as even a contest with dumb fishes: for just as if
the opponents he had to outwit were indeed more mute than fishes, so
easily did he get the better of them! And Plato, that talked a deal of
nonsense in his day, is silent now, while this man utters his voice
everywhere; not among his own countrymen alone, but also among
Parthians, and Medes, and Elamites, and in India, and in every part of
the earth, and to the extremities of the world. Where now is Greece,
with her big pretentions? Where the name of Athens? Where the ravings
of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth
rustic, has overcome them all. Are you not ashamed--confess it--at the
very name of the country of him who has defeated you? But if you hear
his own name too, and learn that he was called Cephas, much more will
you hide your faces. This, this has undone you quite; because you
esteem this a reproach, and account glibness of tongue a praise, and
want of glibness a disgrace. You have not followed the road you ought
to have chosen, but leaving the royal road, so easy, so smooth, you
have trodden one rough, and steep, and laborious. And therefore you
have not attained unto the kingdom of heaven.
Why then, it is asked, did not Christ exercise His
influence upon Plato, and upon Pythagoras? Because the mind of Peter was
30
much more philosophical(1) than their minds. They were in truth
children shifted about on all sides by vain glory'; but this man was a
philosopher, one apt to receive grace. If you laugh at these words, it
is no wonder; for those aforetime laughed, and said, the men were full
of new wine. But afterwards, when they suffered those bitter
Calamities, exceeding all others in misery; when they saw their city
falling in ruins, and the fire blazing, and the walls hurled to the
ground, and those manifold frantic horrors, which no one can find words
to express, they did not laugh then. And you will laugh then, if you
have the mind to laugh, when the time of hell is close at hand, when
the fire is kindled for your souls. But why do I speak of the future?
Shall I show you. what Peter is, and what Plato, the philosopher? Let
us for the present examine their respective habits, let us see what
were the pursuits of each. The one wasted his time about a set of idle
and useless dogmas, and philosophical, as he says,(2) that we may learn
that the soul of our philosopher becomes a fly.[*] Most truly said, a
fly! not indeed changed into one, Gut a fly must have entered upon
possession of the soul which dwelt in Plato; for what but a fly is
worthy of such ideas! The man was full of irony, and of jealous
feelings against every one else, as if he made it his ambition to
introduce nothing useful, either out of his own head or other people's.
Thus he adopted the metempsychosis from another, and from himself
produced the Republic, in which he enacted those laws full of gross
turpitude. Let the women, he says, be in common, and let the virgins go
naked, and let them wrestle before the eyes of their lovers, and let
there also be common fathers, and let the children begotten be common.
But with us, not nature makes common fathers, but the philosophy of
Peter does this; as for that other, it made away with all paternity.(8)
For Plato's system only tended to make the real father next to unknown,
while the false one was introduced. It plunged the soul into a kind of
intoxication and filthy wallowing. Let all, he says, have intercourse
with the women without fear. The reason why I do not examine the maxims
of poets, is, that I may not be charged with ripping up fables. And yet
I am speaking of fables much more ridiculous than even those. Where
have the poets devised aught so portentous as this? But (not to enter
into the discussion of his other maxims), what say you to these--when
he equips the females with arms, and helmets, and greaves, and says
that the human race has no occasion to differ from the canine! Since
dogs, he says, the female and the male, do just the same things in
common, so let the women do the same works as the men, and let all be
turned upside down. For the devil has always endeavored by their
means(4) to show that our race is not more honorable than that of
brutes; and, in fact, some have gone to such a pitch of
(<greek>kenodoxias</greek> absurdity, as to affirm that the
irrational creatures are endued with reason. And see in how many
various ways he has run riot in the minds of those men! For whereas
their leading men affirmed that our soul passes into flies, and dogs,
and brute creatures; those who came after them, being ashamed of this,
fell into another kind of turpitude, and invested the brute creatures
with all rational science, and made out that the creatures--which were
called into existence on our account--are in all respects more
honorable than we! They even attribute to them foreknowledge and piety.
The crow, they say, knows God, and the raven likewise, and they possess
gifts of prophecy, and foretell the future; there is justice among
them, and polity, and laws. Perhaps you do not credit the things I am
telling you. And well may you not, nurtured as you have been with sound
doctrine; since also, if a man were fed with this fare, he would never
believe that there exists a human being who finds pleasure in eating
dung. The dog(5) also among them
31
is jealous, according to Plato. But when we tell them that these things
are fables, and are full of absurdity, 'You do not enter
(<greek>enohsate</greek>) into the higher meaning,' say
they. No, we do not enter into this your surpassing nonsense, and may
we never do so: for it requires (of course!(1)) an excessively
profound mind, to inform me, what all this impiety and confusion would
be at. Are you talking, senseless men, in the language of crows, as the
children are wont (in play)? For you are in very deed children, even as
they. But Peter never thought of saying any of these things: he uttered
a voice, like a great light shining out in the dark, a voice which
scattered the mist and darkness of the whole world. Again, his
deportment, how gentle it was, how considerate
(<greek>epieikes</greek>); how far above all vainglory; how
he looked towards heaven without all self-elation, and this, even when
raising up the dead! But if it had come to be in the power of any one
of those senseless people (in mere fantasy of course) to do anything
like it, would he not straightway have looked for an altar and a temple
to be reared to him, and have wanted to be equal with the gods? since
in fact when no such sign is forthcoming, they are forever indulging
such fantastic conceits. And what, pray you, is that Minerva of theirs,
and Apollo, and Juno? They are different kinds of demons among them.
And there is a king of theirs, who thinks fit to die for the mere
purpose of being accounted equal with the gods. But not so the men
here: no, just the contrary. Hear how they speak on the occasion of the
lame man's cure. "Ye men of Israel, why look ye so earnestly on us, as
though by our own power or holiness we had made him to walk? (ch. iii.
12.) We also are men of like passions with you. (Ibid. xiv. 14.) But
with those, great is the self-elation, great the bragging; all for the
sake of men's honors, nothing for the pure love of truth and virtue.
(<greek>filosofias</greek>
<greek>eneken</greek>) For where an action is done for
glory, all is worthless. For though a man possess all, yet if he have
not the mastery over this (lust), he forfeits all claim to true
philosophy, he is in bondage to the more tyrannical and shameful
passion. Contempt of glory; this it is that is sufficient to teach all
that is good, and to banish from the soul every pernicious passion. I
exhort you therefore to use the most strenuous endeavors to pluck out
this passion by the very roots; by no other means can you have good
esteem with God, and draw down upon you the benevolent regard of that
Eye which never sleepeth. Wherefore, let us use all earnestness to
obtain the enjoyment of that heavenly influence, and thus both escape
the trial of present evils, and attain unto the future blessings,
through the grace and lovingkindness of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost be glory, power, honor, now and
ever, and to all ages. Amen.
HOMILY V.
ACTS II. 14.
"Ye men of Judea, and all ye that dwell at Jerusalem, be this known
unto you, and hearken to my words."
["Ye men of Judea, and all ye that dwell at
Jerusalem,"] whom the writer above described as strangers. Here he
directs his discourse to those others, the mockers,(2) and while he
seems to reason with those, he sets these right. For indeed it was
divinely ordered that "some mocked," that he might have a
starting-point for his defence, and by means of that defence, might
teach. ["And all ye that dwell in Jerusalem."] It seems they accounted
it a high encomium to dwell in Jerusalem too.(3) "Be this," says he,
"known unto you, and hearken unto my words." In the first instance he
made them more disposed
32
to attend to him. "For not as ye(1) suppose," says he, "are these
drunken." Do you observe the mildness of his defence? (v. 15.) Although
having the greater part of the people on his side, he reasons with
those others gently; first he removes the evil surmise, and then he
establishes his apology. On this account, therefore, he does not say,
"as ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make
it appear that they had not said this in earnest, and for the present
taxing them with ignorance rather than with malice. "For these are not
drunken, as ye suppose, seeing it is but the third hour of the day."
And why this? Is it not possible at the third hour to be drunken? But
he did not insist upon this to the letter; for there was nothing of the
kind about them; the others said it only in mockery.(*) Hence we learn
that on unessential points one must not spend many words. And besides,
the sequel is enough to bear him out on this point: so now the
discourse is for all in common. "But this is that which was spoken by
the prophet Joel, And it shall come to pass in the last days, saith the
Lord God. (v. 16. 17. Joel ii. 28.) Nowhere as yet the name of Christ,
nor His promises but the promise is that of the Father. Observe the
wisdom: observe the considerate forbearance:
(<greek>sugkatabasin</greek>.) He did not pass on to speak
at once of the things relating to Christ; that He had promised this
after His Crucifixion; truly that would have been to upset all. And
yet, you will say, here was sufficient to prove His divinity. True, it
was, if believed (and the very point was that it should be believed);
but if not believed, it would have caused them to be stoned. "And I
will pour out of My Spirit upon all flesh." He offers even to them
excellent hopes, if they would have them. And so far, he does not leave
it to be regarded as the exclusive advantage of himself and his
company; which would have made them be looked upon with an evil eye;
thus cutting off all envious feeling. "And your sons shall prophesy."
And yet, he says, not yours this achievement, this distinction; the
gift has passed over to your children. Himself and his company he calls
their sons, and those [whom he is addressing] he calls his and their
fathers. "And your young men shall see visions, and your old men
shall dream dreams; and on My servants and on My handmaidens I will
pour out in those days of My Spirit; and they shall prophesy." So far
he shows that he and his have found favor, in that they had received
(<greek>kataxiwqentas</greek>) [the Spirit]; not so they
whom he is addressing; for that they had crucified [the Lord]. So
Christ also, willing to mitigate their wrath, said, "By whom do your
sons cast out devils?" (Matt. xii. 27.) He did not say, My disciples;
for indeed it seemed a flattering mode of expression. And so Peter also
did not say, 'They are not drunk, but speak(2) by the Spirit:' but he
takes refuge with the prophet, and under shelter of him, so speaks. As
for the accusation [of drunkenness], he cleared himself of that by his
own assertion; but for the grace, he fetches the prophet as witness. "I
will pour out of My Spirit upon all flesh." ["And your sons," etc.] To
some the grace was imparted through dreams, to others it was openly
poured forth. For indeed by dreams the prophets saw, and received
revelations.
Then he goes on with the prophecy, which has in it
also something terrible. "And I will show wonders in heaven above, and
signs" ["in the earth beneath"]. (v. 19.) In these words he speaks both
of the judgment to come, and of the taking of Jerusalem. "Blood and
fire, and vapor of smoke." Observe how he describes the capture. "The
sun shall be turned into darkness, and the moon into blood." (v. 20.)
This results from the (<greek>siaqesews</greek>) internal
affection of the sufferers. It is said, indeed, that many such
phenomena actually did occur in the sky, as Josephus attests. At the
same time the Apostle strikes fear into them, by reminding them of the
darkness which had lately occurred, and leading them to expect things
to come. "Before that great and notable day of the Lord come." For be
not confident, he means to say, because at present you sin with
impunity. For these things are the prelude of a certain great and
dreadful day. Do you see how he made their souls to quake and melt
within them, and turned their laughter into pleading for acquittal?(3)
For if these things are the prelude of that day, it follows that the
extreme of danger is impending. But what next? He again lets them take
33
breath, adding, "And it shall come to pass, that whosoever shall call
upon the name of the Lord, shall be saved." (Rom. x. 13.) This is said
concerning Christ, as Paul affirms, but Peter does not venture as yet
to reveal this.
Well, let us look over again what has been said. It
is well managed, that as against men laughing and mocking, he starts up
and begins with, "Be this known unto you all and hearken unto my
words." But he begins by saying, "Ye men of Judea." By the expression
'I<greek>oudaioi</greek>, I take him to mean those that
lived in Judea.--And, if you please, let us compare those expressions
in the Gospel, that you may learn what a sudden change has taken place
in Peter. "A damsel," it is written, "came out unto him, saying, Thou
also wast with Jesus of Nazareth." And, says he, "I know not the Man."
And being again questioned, "he began to curse and to swear." (Matt.
xxvi. 69-72.) But see here his boldness, and his great freedom of
speech.--He did not praise those who had said, "We do hear them speak
in our tongues the wonderful works of God;" but by his severity towards
those others, he made these more earnest, and at the same time his
address is clear from all appearance of adulation. And it is well to
remark, on all occasions, however the Apostles may condescend to the
level of their hearers (<greek>sugkatabasis</greek>), their
language is clear from all appearance both of adulation and of
insolence: which is a difficult point to manage.
Now that these things should have occurred at "the
third hour," was not without cause. For(1) the brightness of this fire
is shown at the very time when people are not engaged in their works,
nor at dinner; when it is bright day, when all are in the market-place.
Do you observe also the freedom which fills his speech? "And hearken to
my words." And he added nothing, but, "This," says he, "is that
which was spoken by the prophet Joel; And it shall come to pass in the
last days." He shows, in fact, that the consummation is nigh at hand,
and the words, "In the last days," have a kind of emphasis. ["I will
pour out," etc.] And then, that he may not seem to limit the privilege
to the sons only, he subjoins, "And your old men shall dream dreams."
Mark the sequence. First sons; just as David said, "Instead of thy
fathers, were begotten thy sons." (Ps. xlv. 17.) And again Malachi;
"They shall turn the hearts of the fathers to the children. And on my
handmaidens, and on my servants." (Mal. iv. 6.) This also is a token of
excellence, for we have become His servants, by being freed from sin.
And great is the gift, since the grace passes over to the other sex
also, not as of old, it was limited to just one or two individuals, as
Deborah and Huldah.(2) He did not say that it was the Holy Ghost,
neither did he expound the words of the prophet; but he merely brings
in the prophecy to fight its own battle. As yet also he has said
nothing about Judas; and yet it was known to all what a doom and
punishment he had undergone; for nothing was more forcible than to
argue with them from prophecy: this was more forcible even than facts.
For when Christ performed miracles, they often contradicted Him. But
when Christ brought forward the prophet, saying, "The Lord said unto my
Lord, Sit Thou on my right hand," they were silent, and "no man," we
read, "was able to answer Him a word." (Ps. xc. 1.) And on all
occasions He Himself also appealed to the Scriptures; for instance, "If
he called them gods to whom the word of God came." (John x. 35.) And in
many places one may find this. On this account here also Peter says, "I
will pour out of my spirit upon all flesh;" that is, upon the Gentiles
also. But he does not yet reveal this, nor give interpretations;
indeed,(3) it was better not to do so (as also this obscure saying, "I
will show wonders in heaven above," put them the more in fear because
it was obscure.) And it would have been more an offence, had it been
interpreted from the very first. Then besides, even as plain, he passes
over it, wishing to make them regard it as such. But after all, he does
interpret to them anon, when he discourses to them upon the
resurrection, and after he has paved the way by his discourse. (infra
v. 39.) For(4) since the good things were not sufficient to allure
them, [it is added, "And I will show wonders,
34
etc."]. Yet(1) this has never been fulfilled. For none escaped then [in
that former judgment], but now the faithful did escape, in Vespasian's
time. And this it is that the Lord speaks of, "Except those days had
been shortened, not all flesh should be saved."--["Blood, and fire, and
vapor of smoke."] (Matt. xxiv. 22.) The worst to come first;(2) namely,
the inhabitants to be taken, and then the city to be razed and burnt.
Then he dwelt upon the metaphor, bringing before the eyes of the
hearers the overthrow and the taking. "The sun shall be turned into
darkness, and the moon into blood." What means, the moon turned into
blood? It denotes the excess of the slaughter. The language is
fraught with helpless dismay. (supra p. 32.) "And it shall come to
pass, every one who shall call upon the name of the Lord shall be
saved. Every one," he says: though he be priest (but he does not vet
reveal the meaning), though bond, though free. For(3) there is no male
nor female in Christ Jesus, no bond, no free. (Gal. iii. 28.) Well may
it be so, for all these are but shadow. For if in king's palaces there
is no high-born nor low-born, but each appears according to his deeds;
and in art, each is shown by his works; much more in that school of
wisdom (<greek>qilosoqia</greek>). "Every one who shall
invoke." Invoke: not any how, for it is written, "Not every
one that saith unto Me, Lord, Lord:" but with
(<greek>diaqesews</greek>) inward earnest affection, with a
life more than commonly good, with the confidence which is meet. Thus
far, however, he makes the discourse light, by introducing that which
relates to faith, and that terrible which relates to the punishment.(4)
For in the invocation is the salvation.
What, I pray you, is this you say? Do you talk of
salvation for them after the Cross? Bear with me a little. Great is the
mercy of God. And this very fact does, no less than the resurrection,
prove him to be God, yea, no less than His miracles--the fact that He
calls these to Him. For surpassing goodness is, above all things,
peculiarly God's own. Therefore also He says, "None is good save one,
that is, God." (Luke xviii. 19.) Only let us not take this goodness for
an occasion of negligence. For He also punishes as God. In fact, the
very punishments here spoken of, He brought them to pass, even He who
said, "Every one who shall call on the name of the Lord, shall be
saved." I speak of the fate of Jerusalem;(*) that intolerable
punishment: of which I will tell you some few of the particulars,
useful to us in our contest, both with the Marcionites and many other
heretics. For, since they distinguish between Christ a good God, and
that evil God [of the Old Testament], let us see who it was that
effected these things. The evil God, taking vengeance for Christ? or
not so? How then alien to Him? But was it the good God? Nay, but it is
demonstrated that both the Father and the Son did these things. The
Father in many places; for instance, when He says in the parable of the
vineyard,(5) ["He will miserably destroy those wicked husbandmen"
(Matt. xxi. 41); again in the parable of the marriage feast, the King
is said] to send His armies (ib. xxii. 7): and the Son, when He says,
"But those Mine enemies, which would not that I should reign over them,
bring hither, and slay them before Me." (Luke xix. 27.) * * * .(6) And
they sent, saying, We will not have Thee to reign over us. Would you
like then to hear the things which actually came to pass? Moreover,
Christ Himself also speaks of the future tribulations, than which never
any thing more dreadful came to pass; never any thing more
ruthless, my beloved, than the deeds then done!(7) And He Himself
declared it. For what could you wish to see more grievous than these? *
* *--probed them with their dag-
35
gers!(1) * * * But shall I relate to you the shocking case of the
woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4. Did not the
actual events cast all misery into the shade? But shall I tell you of
famines and pestilences? One might speak of horrors without number:
nature was unknown; law unknown; they outdid wild beasts in ferocity.
True, these miseries came by the fate of wars; but because God, because
Christ so willed it to be. These facts will apply both against the
Marcionites and against those who do not believe that there is a hell:
for they are sufficient to silence their impudence. Are not these
calamities more severe than the Babylonian?(2) Are not these sufferings
more grievous than the famines of that time? Yes, for ["never was the
like from the beginning of the world"] "no, nor ever shall be such."
(Matt. xxiv. 21.) And this was Christ's own declaration. In what sense
then, think ye, is it said that Christ remitted them their sin?(3)
Perhaps it seems a commonplace question: but do ye solve it.--It
is not possible to show anywhere, even in fiction, any thing like what
the reality was here. And had it been a Christian that wrote this
history, the matter might be regarded with suspicion: but if he was a
Jew, and a Jewish zealot, and after the Gospel, how can the meaning of
the facts be otherwise than palpable to all men? For you will see the
man, how, everywhere, he always extols the concerns of the
Jews.--There is therefore a hell, O man! and God is good.--Aye, did you
shudder at hearing these horrors? But these, which take place
here, are nothing in comparison with what shall be in that world. Once
more I am compelled to seem harsh, disagreeable, stern. But what
can I do? I am set to this: just as a severe schoolmaster is set to be
hated by his scholars: so are we. For would it not be strange indeed,
that, while those who have a certain post assigned them by kings do
that which is appointed them, however disagreeable the task may be, we,
for fear of your censure, should leave our appointed task undone?
Another has a different work. Of you, many have it for their work, to
show mercy, to act humanely, to be pleasant and agreeable to the
persons to whom you are benefactors. But to those to whom we do good,
we seem stern and severe, troublesome and disagreeable. For we do good,
not by the pleasure we give, but by the pain we inflict. So it is also
with the physician: though he indeed is not excessively disagreeable,
for the benefit afforded by his art is had immediately; ours hereafter.
So again the magistrate is odious to the disorderly and seditious; so
the legislator is vexatious to them for whom he makes laws. But not so
he that invites to enjoyment, not so he that prepares public
festivities and entertainments, and puts all the people in garlands:
no, these are men that win acceptance, feasting, as they do, whole
cities with all sorts of spectacles; contributing largely, bearing all
the cost. And therefore those whom they have treated, requite them for
these enjoyments with words of welcome and benediction, with hanging
(<greek>parapetasmata</greek>) of tapestries, and a blaze
of lamps, and with wreaths, and boughs, and brilliant garments.
Whereas, at the sight of the physician, the sick become sad and
downcast: at sight of the magistrate, the rioters become subdued: no
running riot then, no gambolling, except when he also goes over into
their ranks.(4) Let us see, then, which render the best service to
their cities; those who provide these festivities, and banquetings, and
expensive entertainments, and manifold rejoicings; or those who
restrain all those doings, bearing before them stocks, scourges,
executioners, dreaded soldiers, and a voice fraught with much terror:
and issuing orders,
36
and making men hang down their heads, and with the rod dispersing the
idlers in the market-place. Let us see, I say; these are the
disagreeable, those the beloved: let us see where the gain rests.
(<greek>lhlei</greek>.) What comes then of your
pleasure-givers? A kind of frigid enjoyment, lasting till the evening,
and to-morrow vanished; mirth ungoverned, words unseemly and dissolute.
And what of these? Awe, sobriety, subdued thoughts; reasonableness of
mind, an end of idleness; a curb on the passions within; a wall of
defence, next to God,(1) against assailants from without. It is by
means of these we have each our property but by those ruinous
festivities we dissipate it. Robbers indeed have not invaded it, but
vainglory together with pleasure acts the part of robber. Each sees the
robber carrying off everything before his eyes, and is delighted at it!
A new fashion of robbery, this, to induce people to be glad when one is
plundering them! On the other part, there is nothing of the kind: but
God, as the common Father, has secured us as by a wall against all
[depredators], both seen and unseen.(2) For, "Take heed," saith He,
"that ye do not your alms before men." (Matt. vi. 1.) The soul learns
from the one, [excess;(3) from the other] to flee injustice. For
injustice consists not merely in grasping at more wealth than belongs
to us, but in giving to the belly more than its needful sustenance, in
carrying mirth beyond its proper bounds, and causing it to run into
frantic excesses. From the one, it learns sobriety; from the other,
unchastity. For it is unchastity, not merely to have carnal intercourse
with women, but even to look upon a woman with unchaste eyes. From the
one, it learns modesty; from the other, conceited self-importance. For,
"All things," says the Apostle, "are lawful for me, but not all things
expedient." (1 Cor. vi. 12.) From the one, decent behavior; from the
other unseemliness. For, as to the doings in the theatres, I pass
these. But to let you see that it is not even a pleasure either, but a
grief, show me, but a single day after the festival, both those who
spent their money in giving it, and those who were feasted with
spectacles: and you shall see them all looking dejected enough, but
most of all him, your (<greek>ekeinon</greek>) famous man
that has spent his money for it. And this is but fair: for, the day
before, he delighted the common man, and the common man indeed was in
high good humor and enjoyment, and rejoiced indeed in the splendid
garment, but then not having the use of it, and seeing himself stripped
of it, he was grieved and annoyed; and wanted to be the great man,
seeing even his own enjoyment to be small compared with his.(4)
Therefore, the day after, they change places, and now he, the great
man, gets the larger share in the dejection.
Now if in worldly matters, amusements are attended
with such dissatisfaction, while disagreeable things are so beneficial,
much more does this hold in things spiritual. Why is it that no one
quarrels with the laws, but on the contrary all account that matter a
common benefit? For indeed not strangers from some other quarter, nor
enemies of those for whom the laws are made, came and made these
orders, but the citizens themselves, their patrons, their benefactors:
and this very thing, the making of laws, is a token of beneficence and
good-will. And yet the laws are full of punishment and restraint, and
there is no such thing as law without penalty and coercion. Then is it
not unreasonable, that while the expositors of those laws are called
deliverers, benefactors, and patrons, we are considered troublesome and
vexatious if we speak of the laws of God? When we discourse about hell,
then we bring forward those laws: just as in the affairs of the world,
people urge the laws of murder, highway robbery, and the like, so do we
the penal laws: laws, which not man enacted, but the Only-Begotten Son
of God Himself. Let him that hath no mercy, He says, be punished (Matt.
37
xviii. 23); for such is the import of the parable. Let him that
remembereth injuries, pay the last penalty. Let him that is angry
without cause, be cast into the fire. Let him that reviles, receive his
due in hell. If you think these laws which you hear strange, be not
amazed. For if Christ was not intended to make new laws, why did He
come? Those other laws are manifest to us; we know that the murderer
and adulterer ought to be punished. If then we were meant only to be
told the same things over again, where was the need of a heavenly
Teacher? Therefore He does not say, Let the adulterer be punished, but,
whoso looketh on with unchaste eyes. And where, and when, the man will
receive punishment, He there tells us. And not in fine public
monuments, nor yet somewhere out of sight,(1) did He deposit His laws;
not pillars of brass did He raise up, and engrave letters thereon, but
twelve souls raised He up for us, the souls of the Apostles, and in
their minds has He by the Spirit inscribed this writing. This cite we
to you. If this was authorized to Jews, that none might take refuge in
the plea of ignorance, much more is it to us. But should any say, "I do
not hear, therefore have no guilt," on this very score he is most
liable to punishment. For, were there no teacher, it would be possible
to take refuge in this plea; but if there be, it is no longer possible.
Thus see how, speaking of Jews, the Lord deprives them of all excuse;
"If I had not come and spoken unto them, they had not had sin:" (John
xv. 22): and Paul again, "But I say, have they not heard? Nay, but into
all the earth went forth their sound." (Rom. x. 18.) For then there is
excuse, when there is none to tell the man; but when the watchman sits
there, having this as the business of his life, there is excuse no
longer. Nay, rather, it was the will of Christ, not that we should look
only upon these written pillars, but that we should ourselves be such.
But since we have made ourselves unworthy of the writing, at least let
us look to those. For just as the pillars threaten others, but are not
themselves obnoxious to punishment, nor yet the laws, even so the
blessed Apostles. And observe; not in one place only stands this
pillar, but its writing is carried round about in all the world.
Whether you go among the Indians, you shall hear this: whether into
Spain, or to the very ends of the earth, there is none without the
hearing, except it be of his own neglect. Then be not offended, but
give heed to the things spoken, that ye may be able to lay hold upon
the works of virtue, and attain unto the eternal blessings in Christ
Jesus our Lord, with Whom to the Father and Holy Ghost together be
glory, power, honor, now and ever, world without end. Amen.
HOMILY VI.
ACTS II. 22.
"Ye men of Israel, hear these my words."
["YE men of Israel"]: it is not for flattery that he
uses this term; but, as he has borne hard upon them, he relaxes a
little, and puts them in mind of their great ancestor(2) [Israel]. Here
again he begins with an introduction, that they may not become excited,
now that he is going to make express mention to them of Jesus: for in
what preceded, there was no reason why they should be excited, while
the Prophet was the subject of discourse: but the name of Jesus would
have given offence at the very outset.--And he does not say, "Do as I
bid you," but, Hear; as being not at all exacting. And observe how he
forbears to speak of the high matters, and begins with the very low:
"Jesus," he says: and then straightway mentions the place He belonged
to, being one which was held in mean estimation: "Jesus of Nazareth":
and does not say anything great about Him, nor even such as one would
say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man
proved (to be) from God among you." Observe; what great matter was
this, to say that He was sent from God?(8) For this was the point
38
which on all occasions both He and John and the Apostles were studious
to show. Thus hear John saying: "The same said unto me On whom thou
shalt see the Spirit descending, and abiding on him, this is He." (John
i. 33.) But Christ Himself does this to an extreme; Of Myself I am not
come, He sent Me. (ib. vii. 28.) And everywhere in the Scriptures this
seems the point most studiously insisted upon. Therefore also this holy
leader of the blessed company, the lover of Christ, the good shepherd,
the man put in trust with the keys of heaven, the man who received the
Spiritual Wisdom, when he has first subdued the Jews by fear; and has
shown what great things have been vouchsafed to the disciples, and what
a right they have to be believed, then first proceeds to speak
concerning Him. Only think what boldness it was to say it, in the midst
of the murderers--that He is risen! And yet he does not all at once
say, He is risen; but what?--" He came," says he, "from God: this is
manifest by the signs which"--he does not yet say, Jesus Himself
wrought: but what?--"which God wrought by Him in the midst of you." He
calls themselves as witnesses. "A man proved (to be sent) from God
among you, by miracles and wonders and signs, which God wrought by him
in the midst of you, as also ye yourselves know." Then, having fallen
upon the mention of that their sacrilegious outrage, observe how he
endeavors to quit them of the crime: "Him," he says, "being by the
determinate counsel and foreknowledge of God delivered up": (v. 23)
[adding however,] "ye have taken, and by wicked hands have crucified
and slain:" for though it was predetermined, still they were
murderers.(1) ["By the determinate counsel and foreknowledge of God:"]
all but using the same words as Joseph did; just as he said to his
brethren; "Be not angry one with another by the way: God sent me
hither." (Gen. xlv. 5, 24.) It is God's doing. "What of us, then?" (it
might be said,) "it was even well done on our part." That they may not
say this, therefore it is that he adds, "By wicked hands ye have
crucified and slain."(*) Here then he hints at Judas; while at the same
time he shows them that it was not from any strength of theirs, and
would not have been, if He had not Himself permitted it: it was God
that delivered Him up. He has transferred the evil entire upon the head
of Judas, now already parted from them; for he it was that delivered
Him over to them by the kiss. Or, "By wicked hands," refers to the
soldiers: for neither is it simply, "Ye have slain," but, By wicked men
ye have done this.(2) And observe how everywhere they make it of great
importance that the Passion should first be confessed. WHOM GOD RAISED
UP (v. 24), says he. This was the great thing; and observe how he sets
it in the middle of his discourse: for the former matters had been
confessed; both the miracles and the signs and the slaying--"Whom God,"
says he, "raised up, having loosed the pains of death, because it was
not possible that He should be kept in its power." It is something
great and sublime that he has hinted at here. For the expression, "It
was not possible," even itself is that of one assigning something.(3) It
39
shows that death itself in holding Him had pangs as in travail, and was
sore bestead:(*) whereas, by pains, or, travail-pangs, of death, the
Old Testament means danger and disaster: and that He so rose as never
more to die. For the assertion, "Seeing that it was not possible that
He should be holden of it," means this, that His rising was not common
to the rest. Then, however, before their thoughts can enter at all into
his meaning, he brings David upon them, an authority which sets aside
all human reasoning. "For David saith (with reference) to Him." (v.
25.) And observe how, once more, the testimony is lowly. For therefore
he begins the citation further up, with the matters of lowlier import
therefore(1) was death not in the number of grievous things [because],
says he, "I foresaw the Lord always before my face, that He is on my
right hand that I should not be moved:" (v. 25-27) and," that Thou wilt
not leave my soul in hell." Then, having finished the citation from the
Prophet, he adds; "Men and brethren." (v. 29.) When he is about to say
anything great, he uses this opening address, to rouse and to
conciliate them. "Let me be allowed," he says, "to speak freely to you
of the patriarch David." Remarkable lowliness, in a case where he was
giving no hurt, nor was there any reason why the hearers should be
angry. For he did not say, This is not said concerning David, but
concerning the Christ. But in another point of view: by his reverential
expression towards the blessed David, he awed them; speaking of an
acknowledged fact as if it were a bold thing to say, and therefore
begging them to pardon him for saying it. And thereupon his expression
is not simply "concerning David," but "concerning the patriarch David,
that he is both dead and buried:" he does not also say, "and is not
risen again," but in another way (though this too would have been no
great thing to say), "And his sepulchre is with us unto this day," he
has said what comes to the same thing. Then--and even so he does not
come to the mention of Christ, but what next?--he goes on with his
encomium upon David, "Being therefore a prophet, and knowing that with
an oath God had sworn unto him." (v. 30.) But this he says, that were
it but on account of the honor shown to David, and the descent from
him, they may accept what is said concerning Christ's resurrection, as
seeing that it would be an injury to the prophecy, and a derogating
from (<greek>ths</greek> <greek>eis</greek>
<greek>autous</greek> <greek>timht</greek>)
their honor, if this were not the fact. "And knowing," he says, "that
with an oath God had sworn unto him"--he does not say simply
"promised"--"of the fruit of his loins after the flesh to raise up
Christ, to seat Him upon his throne." Observe how he has again only
hinted at what is sublime. For now that he has soothed them with his
expression, he confidently adds this: The prophet [saith it] "of His
resurrection, that neither was His soul left in hell, nor did His flesh
see corruption." (v. 31.) This again is wonderful: it shows that His
resurrection was not like that of other men. For though death laid hold
on Him, yet it did not its own work then.--And, as regards the sin, he
has spoken of that, covertly and darkly; of the punishment, he forbore
to add anything; but that they had slain Him, this he has spoken out;
for the rest he now comes to the sign given by God. And when it is once
proved, that He, the slain, was just, was dear to God, then, though
thou be silent of the punishment, be sure that he which did the sin
will condemn himself more than ever thou canst condemn him: So then,
that he refers all to the Father, is in order that they may receive
what is said: and that assertion, "Not possible," he fetches in from
the prophecy. Well then, let us again look over what has been said.
"Jesus of Nazareth, a man proved (to be sent) from
God unto you." (Recapitulation of v. 22-31): one, of whom, by reason of
His works, there can be no doubt; but who, on the contrary, is
demonstrated. Thus also Nicodemus said, "No man can do these miracles
which Thou doest--By miracles, and
40
wonders, and signs which God wrought by Him in the midst of you" (John
iii. 2): not secretly. Setting out from facts notorious to those whom
he was addressing, he then comes to things hidden. Thereupon [in
saying, "By the determinate counsel and foreknowledge of God,"] (v. 23)
he shows that it was not because they had the power to do it, and that
there was a wisdom and a Divine arrangement in the event, seeing it was
from God He rapidly passes over the unpleasant part, [adding, "Whom God
raised up," etc.] (v. 24). For it is always a point of great importance
with them to show that He was once dead. Though ye should deny it, says
he, (<greek>ekeinoi</greek>) those (present) will bear
witness to the fact. ["Having loosed the pangs of death."] He that
gives Death trouble, may much more give trouble to them that crucified
Him: however, nothing of the kind is here said, as that He had power to
slay you. Meanwhile,(1) let us also learn thus to hold. For one that is
in pain like a woman in travail, does not hold the thing held, and is
not active but passive; and makes haste to cast it off. And it is well
said: "For David saith in reference to him" (v. 25); that you may not
refer that saying to the Prophet.--["Therefore being a Prophet, and
knowing," etc.] (v. 30, 31.) Do you observe how he now interprets the
prophecy, and does not(2) give it bare of comment? How did He "seat Him
upon" David's "throne?" For the kingdom after the Spirit is in heaven.
Observe how, along with the resurrection, he has also declared the
kingdom in the fact of His rising again. He shows that the Prophet was
under constraint: for the prophecy was concerning Him. Why does he say,
not, Concerning His kingdom (it was a great matter), but "Concerning
His resurrection?" And how did He seat Him upon his (David's) throne?
Why, He reigns as King over Jews also, yea, what is much more, over
them that crucified Him. "For His flesh saw no corruption." This seems
to be less than resurrection, but it is the same thing.
"This Jesus"--observe how he does not call Him
otherwise--"hath God raised up; whereof all we are witnesses. Being
therefore by the right hand of God exalted" (v. 33, 34): again he takes
refuge with the Father, and yet it had been enough to say what
precedes: but he knows what a great point this is. Here he has hinted
at the Ascension also, and that Christ is in heaven: but neither does
he say this openly. "And having received," says he, "the promise of the
Holy Ghost." Observe how, in the beginning of his discourse, he does
not say that Jesus Himself had sent It, but the Father: now, however,
that he has mentioned His signs and the things done to Him by the Jews,
and has spoken of His resurrection, he boldly introduces what he has to
say about these matters, again adducing themselves as witnesses by both
senses: ["He hath shed forth this, which ye do see and hear."] And of
the resurrection he has made continual mention, but of their outrageous
deed he has spoken once for all. "And having received the promise of
the Holy Ghost," This again is great. "The promise," he says; because
[promised] before His Passion. Observe how he now makes it all His ["He
hath poured forth this"], covertly making a great point. For if it was
He that poured it forth, it is of Him that the Prophet has spoken
above, "In the last days I. will pour forth of My Spirit on My
Servants, and on Mine handmaids, and I will do wonders in the heaven
above. (supra, v. 17.) Observe what he secretly puts into it! But then,
because it was a great thing, he again veils it with the expression of
"His having received of the Father." He has spoken of the good things
fulfilled, of the signs; has said, that He is king, the point that
touched them; has said, that it is He that gives the Spirit. (Arist.
Rhet. 1, 3.) (For, however much a person may say, if it does not issue
in something advantageous, he speaks to no purpose.) Just as John: "The
same," says he, "shall baptize you with the Holy Ghost." (Matt. iii.
11.) And it shows that the Cross not only did not make Him less, but
rendered Him even more illustrious, seeing that of old God promised it
to Him, but now has given it. Or fit may be], "the promise" which He
promised to us. He so foreknew it about to be, and has given it to us
greater after the resurrection. And, "hath poured it out," he says;
not(3) requiring worthiness: and not
41
simply gave, but with abundance. Whence(1) does this appear? Henceforth
after the mention of His giving the Spirit, he confidently speaks also
of His ascension into heaven; and not only so, but again adducing the
witness, and reminding them of that Person concerning Whom Christ once
spake. (Matt. xxii. 43) "For not David," says he "ascended into the
heavens. (v. 34.) Here he no longer speaks in lowly phrase,(2) having
the confidence which results from the things said nor does he say, "Be
it permitted me to speak," or the like: "But he saith himself; The Lord
said unto my Lord, Sit Thou on My right hand, until I make Thine
enemies Thy footstool." Now if He be David's Lord, much more shall they
not disdain Him. "Sit thou on My right hand;" he has set the whole
matter here; "until I make Thine enemies Thy footstool:" here also he
has brought upon them a great terror, just as in the beginning he
showed what He does to His friends, what to his enemies. And again, as
to the act of subjugation, not to provoke unbelief, he ascribes it to
the Father. Since then these are great things that he has uttered, he
again brings his discourse down to lowly matters. "Let therefore," he
says, "the whole house of Israel know assuredly: i.e. question ye not,
nor doubt ye: then also in the tone of command it follows; "that God
hath made Him both Lord--" this he says from David-- "and Christ," (v.
36), this from the Psalm:(3) For when it would have been rightly
concluded, "Let therefore the whole house of Israel know assuredly
that" He sitteth on the right hand of God, this, which would have been
great, he forbears, and brings in a different matter which is much more
humble, and the expression "Hath made;" i.e. hath ordained: so that
there is nothing about (<greek>ousiwsis</greek>)
communication of substance here, but the expression relates to this
which has been mentioned. "Even this Jesus, Whom ye crucified." He does
well to end with this, thereby agitating their minds. For when he has
shown how great it is, he has then exposed their daring deed, so as to
show it to be greater, and to possess them with terror. For men are not
so much attracted by benefits as they are chastened by fear.(*)
But the admirable and great ones, and beloved of
God, need none of these motives: men, such as was Paul: not of the
kingdom, not of hell, made he account. For this is indeed to love
Christ, this to be no hireling, nor to reckon it a matter of
trafficking and trading, but to be indeed virtuous, and to do all for
the love of God. (Rom. ix. 3.) Then what tears does it not deserve,
when, owing so large a measure, we do not even like traders seek the
kingdom of heaven! He promises us so great things, and not even so is
He worthy to be heard? What can come up to this enmity!(4) And yet,
they are mad after money-making, though it be with enemies, though it
be with slaves, though it be with persons most hostile to them, that
they come in contact, though it be with persons utterly evil, if only
they expect that they shall be enabled by their means to make money,
they will do everything, will flatter, and be obsequious, and make
themselves slaves, and will esteem them more to be revered than all
men, to get some advantage out of them: for the hope of money does not
allow them to give a thought to any such considerations as these. But
the Kingdom is not so powerful as money is; nay, rather, not in the
smallest proportion as powerful. For(5) it is no ordinary Being that
promises: but this is greater than even the Kingdom itself that we
receive it 'from such a Giver! But now the case is the same as if a
king, wishing, after ten thousand other benefits, to make us his heirs
and coheirs with his son [should be despised]: while some captain of a
band of robbers, who has done ten thousand wrongs to us and to our
parents, and is himself fraught with ten thousand wickednesses, and has
utterly marred our honor and our welfare, should, on presenting a
single penny,
42
receive our worship. God promises a Kingdom, and is despised: the Devil
helps us to hell, and he is honored! Here God, there Devil. But let us
see the difference of the tasks enjoined. For if there were none of
these considerations in the case: if it were not, here God, there
Devil; not, here one helping to a kingdom, there to a hell: the nature
itself of the tasks enjoined were sufficient to induce us to comply
with the former For what does each enjoin? The one,(1) the things which
make glorious; the other the things which put to shame: one, the things
which involve in ten thousand calamities and disgraces; the other, the
things which have with them abundant refreshment. For look: the one
saith, "Learn ye of Me, for I am meek and lowly of heart, and ye shall
find rest unto your souls." (Matt. xi. 29): the other saith, Be thou
savage, and ungentle, and passionate, and wrathful, and more a wild
beast than a man. Let us see which is more useful, which, I pray you,
more profitable. "Speak not of this," say you.(2) * * * But consider
that he is the devil: above all indeed, if that be shown: there is need
also to undergo toils, and, on the other hand, the prize of victory
will be greater. For not he that enjoins easy tasks is the kind
(<greek>khsemwn</greek>)benefactor, but he that enjoins
what is for our good. Since fathers also enjoin disagreeable tasks; but
for this(8) they are fathers: and so again do masters to slaves: but
kidnappers and destroyers (<greek>lumepnes</greek>) on the
other hand, do just the reverse. And(4) yet that the commands of Christ
are attended with a pleasure, is manifest from that saying. For to what
sort do you take the passionate man to belong, and to what the
forbearing and meek? Does not the soul of the
(<greek>ekeinou</greek>) one(5) seem to be in a kind of
solitary retreat, enjoying exceeding quiet; while that of
(<greek>toutou</greek>) the other is like a market-place
and tumult and the midst of cities, where great is the clamor of those
:going out, the noise of camels, mules, asses: of men shouting loud to
those that meet them, that they may not be trodden under foot: and
again, of silver-beaters, of braziers, of men thrusting and pushing
this way and that and some overborne, some overbearing? But the soul of
(<greek>toutou</greek>) the former is like some
mountain-top, with its delicate air, its pure sunshine, its limpid
gushing fountains, its multitude of charming flowers, while the vernal
meads and gardens put on their plumage of shrubs and flowers, and
glance with rifling waters: and if any sound is heard there, it is
sweet, and calculated to affect the ear with a sense of much delight.
For either the warbling birds perch on the outermost spray of the
branching trees, and cicadas, nightingales and swallows, blended in one
harmony, perform a kind of concerted music; or the zephyr gently
stirring the leaves, draws whistling tones from pines and firs,
resembling oft the notes of the swan: and roses, violets, and other
flowers, gently swayed, and (<greek>kuanizonta</greek>)
dark-dimpling, show like a sea just rippled over with gentle
undulations. Nay, many are the images one might find. Thus, when one
looks at the roses, one shall fancy that he beholds in them the
rainbow; in the violets a waving sea; in the lilies, the sky. But(6)
not by the spectacle alone, and the beholding, does such an one then
cause delight: but also in the very body of him that looks to the
meadow, rather it refreshes him, and causes him to breathe freely, so
that he thinks himself more in heaven than on
43
earth. There is withal a sound of a different kind, when water from the
mountain-steep, borne by its own force through ravines gently plashes
over its pebbly bed with lulling noise, and so relaxes our frame with
the pleasurable sensations, as quickly to draw over our eyes the soft
languor of slumber. You have heard the description with pleasure:
perhaps also it has made you enamored of solitude. But sweeter far than
this solitude is the soul * * of the long-suffering. For it was not for
the sake of describing a meadow, nor for the sake of making a display
of language, that we have broached this similitude: but the object was,
that, seeing how great is the delight of the long suffering, and how,
by converse with a long suffering man, one would be far more both
delighted and benefited, than by frequenting such spots, ye may follow
after such men. For when not even a breath of violence proceeds from
such a soul, but mild and engaging words, then indeed does that gentle
softness of the zephyr find its counterpart: entreaties also, devoid of
all arrogance, but forming the resemblance to those winged
warblers,--how is not this far better? For not the body is fanned by
the soft breeze of speech; no, it refreshes our souls(1) heated and
glowing. A physician, by ever so great attention, could not so speedily
rid a man of the fever, as a patient man would cool, by the breath of
his own words, a person who was passionate and burning with wrath. And
why do I speak of a physician? Not even iron, made red-hot and dipped
into water, so quickly parts with its heat, as does the passionate man
when he comes in contact with the soul of the long-suffering. But as,
if it chance that singing birds find their way into the market, they go
for nothing there, just so is it with our precepts when they light upon
souls addicted to wrathful passions. Assuredly, sweeter is gentleness
than bitterness and frowardness. --Well, but the one was God's bidding,
the other the devil's. Do you see that it was not for nothing that I
said, even if there were no devil or God in the case, the things
enjoined would be enough in themselves to
(<greek>aposthsai</greek>) revolt us? For the one is both
agreeable to himself, and serviceable to others, the other displeasing
to himself, and hurtful to others. Nothing is more unpleasant than a
man in a passion, nothing more noisome, more odious, more shocking, as
also nothing more pleasing than one who knows not what it is to be in a
passion. Better dwell with a wild beast than with a passionate man. For
the beast, when once tamed, abides by its law; but the man, no matter
how often you have tamed him, again turns wild, unless(2) however he
should of himself settle down into some such habit (of gentleness). For
as a bright sunny day and winter with all its gloom, so are the soul of
the angry and that of the gentle. However, let us at present look not
to the mischievous consequences resulting to others, but to those which
affect the persons themselves: though indeed it is also no slight
mischief (to one's self) to cause ill to another, for the present,
however, let that be the consideration. What executioner with his lash
can so lacerate the ribs, what red-hot lancets
(<greek>obeliskoi</greek>) ever so pierced the body, what
madness can so dispossess a man of his natural reason, as anger and
rage do,? I know many instances of persons engendering diseases by
giving loose to anger: and the worst of fevers are precisely these. But
if they so injure the body, think of the soul. For do not argue that
you do not see the mischief, but rather consider, if that which is the
recipient of the malignant passion is so hurt, what must be the hurt
sustained by that which engenders it! Many have lost their eyes, many
have fallen into most grievous disease. Yet he that bears bravely,
shall endure all things easily. But, however, both such are the
troublesome tasks the devil enjoins, and the wages he assigns us for
these is hell. He is both devil and foe to our salvation, and we rather
do his bidding than Christ's, Saviour as He is, and Benefactor and
Defender, and speaking as He does such words, which are both sweeter,
and more reverend, and more profitable and beneficial, and are both to
ourselves and to those who live in our company the greatest of
blessings. Nothing worse than anger, my beloved, nothing worse than
unseasonable wrath. It will not have any long delay; it is a quick,
sharp passion. Many a time has a mere word been blurted out in anger,
which needs for its curing a whole lifetime, and a deed been done which
was the ruin of the man for life. For the worst of it is this, that in
a little moment, and by one act, and by a single word, full oft has it
cast us out from the possession of eternal good, and brought
44
to nought a world of pains. Wherefore I beseech you to do all you can
to curb this savage beast. Thus far, however, I have spoken concerning
meekness and wrath; if one should take in hand to treat of other
opposites, as covetousness and the mad passion for glory, contrasted
with contempt of wealth and of glory; intemperance with sobriety; envy
with benevolence; and to marshal them each against its opposite, then
one would know how great the difference. Behold how from the very
things enjoined it is plainly shown, that the one master is God, the
other the devil! Why then, let us do God's bidding, and not cast
ourselves into bottomless pits; but while there is time, let us wash
off all that defiles the soul, that we may attain unto the eternal
blessings, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and Holy Ghost together be glory, power, honor, now
and ever, and world without end. Amen.
HOMILY VII.
ACTS II. 37.
"Now when they heard these words (E. V. 'this,') they were pricked in
their heart, and said unto Peter and to the rest of the Apostles, Men
and brethren, what shall we do?"
Do you see what a great thing gentleness is? More
than any vehemence, it pricks our hearts, inflicts a keener wound. For
as in the case of bodies which have become callous the man that strikes
upon them does not affect the sense so powerfully, but if he first
mollify them and make them tender, then he pierces them effectually; so
in this instance also, it is necessary first to mollify. But that which
softens, is not wrath, not vehement accusation, not personal abuse; it
is gentleness. The former indeed rather aggravate the callousness, this
last alone removes it. If then you are desirous to reprove any
delinquent, approach him with all possible mildness. For see here; he
gently reminds them of the outrages they have committed, adding no
comment; he declares the gift of God, he goes on to speak of the grace
which bore testimony to the event, and so draws out his discourse to a
still greater length. So they stood in awe of the gentleness of Peter,
in that he, speaking to men who had crucified his Master, and breathed
murder against himself and his companions, discoursed to them in the
character of an affectionate father and teacher. Not merely were they
persuaded; they even condemned themselves, they came to a sense of
their past behavior. For he gave no room for their anger to be roused,
and darken their judgment, but by means of humility he dispersed, as it
were, the mist and darkness of their indignation, and then pointed out
to them the daring outrage they had committed. For so it is; when we
say of ourselves that we are injured, the opposite party endeavor to
prove that they have not done the injury; but when we say, we have not
been injured, but have rather done the wrong, the others take the
contrary line. If, therefore, you wish to place your enemy
(<greek>eis</greek> <greek>agpna</greek>) in
the wrong, beware of accusing him; nay
(<greek>agpnisai</greek>), plead for him, he will be sure
to find himself guilty. There is a natural spirit of opposition in man.
Such was the conduct of Peter. He did not accuse them harshly; on the
contrary, he almost endeavored to plead for them, as far as was
possible. And this was the very reason that he penetrated into their
souls. You will ask, where is the proof that they were pricked? In
their own words; for what say they? "Men and brethren, what shall we
do?" Whom they had called deceivers, they call "brethren:" not that
hereby they put themselves on an equality with them, but rather by way
of attracting their brotherly affection and kindness: and besides,(1)
because the Apostles had deigned to call them by this title. And, say
they, "What shall we do?" They did not straightway say, Well then, we
repent; but they surrendered themselves to the disciples. Just as a
person on the point of shipwreck, upon seeing the pilot, or in sickness
the physician, would put all into his hands, and do his bidding in
everything; so have these also confessed that they are in extreme
peril, and destitute of all hope of salvation. They did not say, How
shall we be saved? but, "What shall we do?" Here again Peter, though
the question is put to all, is the man to answer. "Repent," says he,
"and be bap-
45
tized every one of you, in the name of Jesus Christ." (v. 38.) He does
not yet say, Believe, but, "Be baptized every one of you." For(1) this
they received in baptism. Then he speaks of the gain; "For the
remission of sins, and ye shall receive the gift of the Holy Ghost." If
you are to receive a gift, if baptism conveys remission, why delay? He
next gives a persuasive turn to his address, adding, "For the promise
is unto you" (v. 39): for he had spoken of a promise above. "And to
your children," he says: the gift is greater, when these are to be
heirs of the blessings. "And to all," he continues, "that are afar
off:" if to those that are afar off, much more to you that are near:
"even as many as the Lord our God shall call." Observe the time he
takes for saying, "To those that are afar off." It is when he finds
them conciliated and self-accusing. For when the soul pronounces
sentence against itself, no longer can it feel envy. "And with many
other words did he testify, and exhort, saying." (v. 40.) Observe how,
throughout, the writer studies brevity, and how free he is from
ambition and display. "He testified and exhorted, saying." This is the
perfection of teaching, comprising something of fear and something of
love. "Save yourselves from this untoward generation." He says nothing
of the future, all is about the present, by which indeed men are
chiefly swayed; he shows that the Gospel releases from present(2) evils
as well. "Then they that gladly received his word were baptized; and
the same day there were added unto them about three thousand souls."
(v. 41.) Think you not this cheered the Apostles more than the miracle?
"And they continued steadfastly and with one accord in the Apostles'
doctrine and fellowship."(*) (v. 42.) Here are two virtues,
perseverance and concord. "In the Apostles' doctrine," he says: for
they again taught them; "and fellowship, and in breaking of bread, and
in prayer." All in common, all with perseverance. "And fear came upon
every soul" (v. 43): of those that believed. For they did not despise
the Apostles, like common men, nor did they fix their regard on that
which was visible merely. Verily, their thoughts were kindled into a
glow.(8) And as Peter had before spoken much, and declared the
promises, and the things to come, well might they be beside themselves
with fear. The wonders also bore witness to the words: "Many wonders
and signs were done by the Apostles." As was the case with Christ;
first there were signs, then teaching, then wonders; so was it now.
"And all that believed were together, and had all things common." (v.
44.) Consider what an advance was here immediately! For the fellowship
was not only in prayers, nor in doctrine alone, but also in
(<greek>politeia</greek>) social relations. "And sold their
possessions and goods, and parted them to all men, as every man had
need." See what fear was wrought in them! "And they parted them," he
says, showing the (<greek>to</greek>
<greek>oionomikon</greek>) wise management: "As every man
had heed." Not recklessly, like some philosophers among the Greeks, of
whom some gave up their land, others cast into the sea great quantities
of money; but this was no contempt of riches, but only folly and
madness. For universally the devil has made it his endeavor to
disparage the creatures of God, as if it were impossible to make good
use of riches. "And continuing daily with one accord in the temple" (v.
46), they enjoyed the benefit of teaching. Consider how these Jews did
nothing else great or small, than assiduously attend at the temple.
For, as having become more earnest, they had increased devotion also to
the place. For the Apostles did not for the present pluck them away
from this object, for fear of injuring them. "And breaking bread from
house to house, did take their portion of food with gladness and
singleness of heart, praising God, and having favor with all the
people." (v. 47.) It seems to me that in mentioning "bread," he here
signifies fasting and hard life; for they "took their portion of food,"
not of dainty fare. "With gladness," he says. Seest thou that not the
dainty fare, but the (<greek>trofhs</greek>
<greek>on</greek> <greek>trufhs</greek>) food
made the enjoyment. For they that fare daintily are under punishment
and pain; but not so these. Do you see that the words of Peter contain
this also, namely, the regulation of life? ["And single-
46
ness of heart."] For no gladness can exist where there is no
simplicity. How had they "favor with all the people?" On account of
their alms deeds. For do not look to the fact, that the chief priests
for envy and spite rose up against them, but rather consider that "they
had favor with the people."--" And the Lord added to the Church daily
(<greek>epi</greek> <greek>to</greek>
<greek>auto</greek>) [together] such as should be
saved.--And(1) all that believed were together." Once more, the
unanimity, the charity, which is the cause of all good things!(*)
["Now when they heard this," etc. "Then Peter said
unto them," etc.] (Recapitulation, v. 37.) What had been said was not
enough. For those sayings indeed were sufficient to bring them to
faith; but these are to show what things the believer behooves to do.
And he said not, In the Cross, but, "In the name of Jesus Christ let
every one of you be baptized." (v. 38.) And he does not put them
continually in mind of the Cross, that he may not seem to reproach
them, but he says simply, "Repent: and why? That we may be punished?
No: "And let each of you be baptized in the name of Jesus Christ, for
the remission of sins." And yet quite other is the law; of this world's
tribunals: but in the case of the Gospel proclamation
(<greek>khrulmatos</greek>); when the delinquent has
confessed, then is he saved! Observe how Peter does not instantly hurry
over this, but he specifies also the conditions, and adds, "Ye shall
receive the gift of the Holy Ghost;" an assertion accredited by the
fact, that the Apostles themselves had received that gift. ["For the
promise," etc.] (v. 39.) "The promise," i.e. the gift of the Holy
Ghost.(2) So far, he speaks of the easy part, and that which has with
it a great gift; and then he leads them to practice: for it will be to
them a ground of earnestness, to have tasted already of those so great
blessings ["and with many other words did he testify," etc.] (v. 40).
Since, however, the hearer would desire to learn what was the sum and,
substance of these further words, he tells us this: ["Saying, save
yourselves from this untoward generation."] ["They then, that gladly
received his words," etc.] (v. 41) they approved of what had been said,
although fraught with terror, and after their assent given, proceed at
once to baptism.(8) "And they continued" it is written, "steadfastly in
the doctrine" (or, "teaching") "of the Apostles" (v. 42): for it was
not for one day, no nor for two or three days that they were under
teaching as being persons who had gone over to a different course of
life.(4) ["And they continued with one accord in the Apostles'
doctrine," etc.] The expression is not, <greek>omou</greek>
"together," but <greek>omoqumadon</greek>, "with one
accord;" ("and daily," he says [afterwards], "they were continuing with
one accord in the temple,") i. e. with one soul.(5) And here again in
his conciseness, he does not relate the teaching given; for as young
children, the Apostles nourished them with spiritual food. "And fear
came upon every soul" (v. 43): clearly, of those, as well, who did not
believe; namely, upon seeing so great a change all at once effected,
and besides in consequence of the miracles. ["And all that believed
were together, and had all things in common," etc.] (v. 44.) They are
all become angels on a sudden; all of them continuing in prayer and
hearing, they saw that spiritual things are common, and no one there
has more than other, and they speedily came together
(<greek>epi</greek> <greek>to</greek>
<greek>aito</greek>), to the same thing in common, even to
the imparting to all.(6) "And all the believing" (v. 44), it says,
47
were <greek>epi</greek> <greek>?o</greek>
<greek>auto</greek>: and to see that this does not mean
that they were together in place, observe what follows ["And had all
things common"]. "All," it says: not one with the exception of another.
This was an angelic commonwealth, not to call anything of theirs their
own. Forthwith the root of evils was cut out. By what they did, they
showed what they had heard: this was that which he said, "Save
yourselves from this untoward generation."-- "And daily continuing with
one accord in the temple." (v. 46.) Since they are become three
thousand, they take them abroad now: and(1) withal, the boldness
imparted by the Spirit being great: and daily they went up as to a
sacred place, as frequently we find Peter and John doing this: for at
present they disturbed none of the Jewish observances. And this honor
too passed over to the place; the eating in the house. In what house?
In the Temple.(2) Observe the increase of piety: They cast away their
riches, and rejoiced, and had great gladness, for greater were the
riches they, received without labor (<greek>apona</greek>
Cat. al. <greek>agaqa</greek>). None reproached, none
envied, none grudged; no pride, no contempt was there. As children they
did indeed account themselves to be under teaching: as new born babes,
such was their disposition. Yet why use this faint image? If you
remember how it was when God shook our city with an earthquake, how
subdued all men were. (Infra, Hom. xli. § 2.) Such was the case
then with those converts. No knavery, no villany then: such is the
effect of fear, of affliction! No(3) talk of "mine" and "thine" then.
Hence gladness waited at their table; no one seemed to eat of his own,
or of another's;--I grant this may seem a riddle. Neither did they
consider their brethren's property foreign to themselves; it was(4) the
property of a Master; nor again deemed they aught their own, all was
the brethren's. The poor man knew no shame, the rich no haughtiness.
This is gladness. The latter deemed himself the obliged and fortunate
party; the others felt themselves as honored herein, and closely were
they bound together. For indeed, because when people make doles of
money, there are apt to be insults, pride, grudging; therefore says the
Apostle, "Not grudgingly, or of necessity."--(2 Cor. ix. 7.) ["With
gladness and simplicity of heart," etc.] See of how many things he
bears witness to them! Genuine faith, upright conduct, perseverance in
hearing, in prayers, in singleness, in cheerfulness. ["Praising God."]
(v. 47.) Two things there were which might deject them; their
abstemious living, and the loss of their property. Yet on both these
accounts did they rejoice. ["And having favor with all the people."]
For who but must love men of this character, as common fathers? They
conceived no malice toward each other; they committed all to the grace
of God. ["With all the people."] Fear there was none; yea, though they
had taken their position in the midst of dangers.(5) By singleness,
however, he denotes their entire virtue, far surpassing their contempt
of riches, their abstinence, and their preseverance in prayer. For thus
also they offered pure praise to God: this is to praise God. But
observe also here how they immediately obtain their reward. "Having
favor with all the people." They were engaging, and highly beloved. For
who would not prize and admire their simplicity of character; who would
not be linked to one in whom was nothing underhand? To whom too does
salvation belong, but to these? To whom those great marvels? Was it not
to shepherds that the Gospel was first preached? and to Joseph,(6)
being a man of simple mind, insomuch that he did not let a suspicion of
adultery frighten him into doing wrong? Did not God elect rustics,
those artless men? For it is written, "Blessed is every simple soul."
(Prov. xi. 25.) And again, "He that walketh simply, walketh surely."
(Prov. x. 9.) "True," you will say, "but prudence also is needed." Why,
what is simplicity, I pray you, but prudence? For when you suspect no
evil, neither can you fabricate any: when you have no annoyances,
neither can you remember injuries. Has any one insulted you? You were
not pained. Has any one reviled you? You were nothing hurt. Has he
envied you? Still you had no hurt. Simplicity is a high road to true
philosophy. None so beautiful in soul as the simple. For as in regard
of personal appearance, he that is sullen, and downcast, and reserved
(<greek>sunnous</greek>), even if he
48
be good-looking, loses much of his beauty; while he that relaxes his
countenance, and gently smiles, enhances his good looks; so in respect
of the soul, he that is reserved, if he have ten thousand good points,
disfigures them; but the frank and simple, just the reverse. A man of
this last description may be safely made a friend, and when at variance
easily reconciled. No need of guards and outposts, no need of chains
and fetters with such an one; but great is his own freedom, and that of
those who associate with him. But what, you will say, will such a man
do if he fall among wicked people? God, Who has commanded us to be
simple-minded, will stretch out His hand. What was more guileless than
David? What more wicked than Saul? Yet who triumphed? Again, in
Joseph's case; did not he in simplicity approach his master's wife, she
him with wicked art? Yet what, I pray, was he the worse? Furthermore,
what more simple than was Abel? what more malicious than Cain? And
Joseph again, had he not dealt artlessly with his brethren? Was not
this the cause of his eminence, that he spoke out unsuspiciously, while
they received his word sin malice? He declared once and again his
dreams unreservedly; and then again he set off to them carrying
provisions; he used no caution; he committed all to God: nay, the more
they held him in the light of an enemy, the more did he treat them as
brothers. God had power not to have suffered him to fall into their
hands; but that the wonder might be made manifest, how, though they do
their worst, he shall be higher than they: though the blow do come upon
him, it comes from another, not from himself. On the contrary, the
wicked man strikes himself first, and none other than himself. "For(1)
alone," it is said, "shall he bear his troubles." (Prov. ix. 12.) Ever
in him the soul is full of dejection, his thoughts being ever
entangled: whether he must hear aught or say aught, he does all with
complaints, with accusation. Far, very far from such do friendship and
harmony make their abode: but fightings are there, and enmities, and
all unpleasantness. They that are such suspect even themselves. To
these not even sleep is sweet, nor anything else. And have they a wife
also, lo, they are enemies and at war with all: what endless
jealousies, what unceasing fear! Aye, the wicked,
<greek>ponhros</greek> has his name from
<greek>ponein</greek>, "to have trouble." And, indeed, thus
the Scripture is ever calling "wickedness" by the name of labor; as,
for instance, "Under his tongue is toil and labor;" and again, "In the
midst of them is toil and labor." (Ps. x. 7; xc. 10; and lv. 11.)
Now if any one should wonder, whence those who had
at first been of this last class, now are so different, let him learn
that affliction was the cause, affliction, that school-mistress of
heavenly wisdom, that mother of piety. When riches were done away with,
wickedness also disappeared. True, say you, for this is the very thing
I am asking about; but whence comes all the wickedness there is now?
How is it that it came into the minds of those three thousand and five
thousand straightway, to choose virtue, and that they simultaneously
became Christian philosophers, whereas now hardly one is to be found?
how was it that they then were in such harmony? What was it, that made
them resolute and active? What was it that so suddenly inflamed them?
The reason is, that they drew near with much piety; that honors were
not so sought after as they are now; that they transferred their
thoughts to things future, and looked for nothing of things present.
This is the sign of an ardent mind, to encounter perils; this was their
idea of Christianity. We take a different view, we seek our comfort
here. The result is, that we shall not even obtain this, when the time
is come. "What are we to do?" asked those men. We, just the
contrary--"What shall we do?" What behooved to be done, they did. We,
quite the reverse.(2) Those men condemned themselves, despaired of
saving themselves. This is what made them such as they were. They knew
what a gift they had received. But how can you become like them, when
you do everything in an opposite spirit? They heard, and were forthwith
baptized. They did not speak those cold words which we do now, nor did
they contrive delays (p. 47, note 3); and yet they had heard all the
requirements: but that word, "Save yourselves from this generation,"
made them to be not sluggish; rather they welcomed the exhortation; and
that they did welcome it, they proved by their deeds, they showed what
49
manner of men they were. They entered at once the lists, and took off
the coat; whereas we do enter, but we intend to fight with our coat on.
This is the cause that our antagonist has so little trouble, for we get
entangled in our own movements, and are continually thrown down. We do
precisely the same thing as he who, having[1] to cope with a man
frantic, breathing fire; and seeing him, a professed wrestler, covered
with dust, tawny, stripped, clotted with dirt from the sand and sun,
and running down with sweat and oil and dirt; himself, smelling of
perfumes, should put on his silken garments, and his gold shoes, and
his robe hanging down to his heels, and his golden trinkets on the
head, and so descend into the arena, and grapple with him. Such a one
will not only be impeded, but being taken up with the sole idea of not
staining or rending his fine clothes, will tumble at the very first
onset, and withal will suffer that which he chiefly dreaded, the damage
of those his fond delights. The time for the contest is come, and say,
are you putting on your silks? It is the time of exercise, the hour of
the race, and are you adorning yourself as for a procession? Look not
to outward things, but to the inward. For by the thoughts about these
things the soul is hampered on all sides, as if by strong cords, so
that she cannot let you raise a hand, or contend against the adversary;
and makes you soft and effeminate. One may think himself, even when
released from all these ties, well off, to be enabled to conquer that
impure power. And on this account Christ too did not allow the parting
with riches alone to suffice, but what saith He? "Sell whatsoever thou
hast, and give to the poor, and come and follow Me." (Mark x. 21.) Now
if, even when we cast away our riches, we are not yet in a safe
position, but stand still in need of some further art and close
practice; much more, if we retain them, shall we fail to achieve great
things, and, instead thereof, become a laughing-stock to the
spectators, and to the evil one himself. For even though there were no
devil, though there were none to wrestle with us, yet ten thousand
roads on all sides lead the lover of money to hell. Where now are they
who ask why the devil was made (<greek>diati</greek>
<greek>o</greek> <greek>d</greek>.
<greek>gegonen</greek>;)? Behold here the devil has no hand
in the work, we do it all ourselves. Of a truth they of the hills might
have a right to speak thus, who after they had given proof of their
temperance, their contempt of wealth and disregard of all such things,
have infinitely preferred to abandon father, and houses, and lands, and
wife, and children. Yet, they are the last to speak so: but the men who
at no time ought to say it, these do say it. Those are indeed
wrestlings with the devil; these he does not think worth entering into.
You will say, But it is the devil who instils this same covetousness.
Well, flee from it, do not harbor it, O man. Suppose now, you see one
flinging out filth from some upper story, and at the same time a person
seeing it thrown out, yet standing there and receiving it all on his
head: you not only do not pity him, but you are angry, and tell him it
serves him right; and, "Do not be a fool," everyone cries out to him,
and lays the blame not so much on the other for shooting out the filth,
as on him for letting it come on him. But now, you know that
covetousness is of the devil; you know that it is the cause of ten
thousand evils; you see him flinging out, like filth, his noisome
imaginations; and do you not see that you are receiving on your bare
head his nastiness, when it needed but to turn aside a little to escape
it altogether? Just as our man by shifting his position would have
escaped; so, do you refuse to admit such imaginations, ward off the
lust. And how am I to do this? you will ask. Were you a Gentile, and
had eyes for things present alone, the matter perhaps might be one of
considerable difficulty, and yet even the Gentiles have achieved as
much; but you--a man in expectation of heaven and heavenly bliss--and
you to ask, "How am I to repel bad thoughts?" Were I saying the
contrary, then you might doubt: did I say, covet riches, "How shall I
covet riches," you might answer, "seeing such things as I do?" Tell me,
if gold and precious stones were set before you, and I were to say,
Desire lead, would there not be reason for hesitation? For you would
say, How can I? But if I said, Do not desire it; this had been plainer
to understand. I do not marvel at those who despise, but at those who
despise not riches. This is the character of a soul exceeding full of
stupidity, no better than flies and gnats, a soul crawling upon the
earth, wallowing in filth, destitute of all high ideas. What is it you
say? Are you destined to inherit eternal life; and do you say, how
shall I despise the present life for the future? What, can the things
be put in competition?[2] You are to receive a royal vest; and say you,
How shall I despise these rags? You are going to be led into the king's
50
palace; and do you say, How shall I despise this present hovel? Of a
truth, we ourselves are to blame in every point, we who do not choose
to let ourselves be stirred up ever so little. For the willing have
succeeded, and that with great zeal and facility. Would that you might
be persuaded by our exhortation, and succeed too, and become imitators
of those who have been successful, through the grace and mercy of our
Lord Jesus Christ, with Whom to the Father and the Holy Ghost together
be glory, and power, and honor, now and ever, and world without end.
Amen.
HOMILY VIII.
ACTS III. 1.
"Now Peter and John went up together into the temple, at the hour of
prayer, being the ninth hour."
EVERYWHERE we find these two Apostles in great
harmony together. "To him Simon Peter beckoned." (John xiii. 24.) These
two also "came together to the sepulchre. (Ib. xx. 3 et seq.) And
concerning John, Peter said unto Christ, "And what shall this man do?"
(Ib. xxi. 21.) Now as for the other miracles, the writer of this book
omits them; but he mentions the miracle by which they were all[1] put
in commotion. Observe again that they do not come to them purposely; so
clear were they of ambition, so closely did they imitate their Master.
Why now did they go up to the temple? Did they still live as Jews? No,
but for expediency (<greek>krhsimws</greek>).[*] A
miraculous sign again takes place, which both confirms the converts,
and draws over the rest; and such, as they were a sign for having
wrought.[2] The disease was in the nature of the man, and baffled the
art of medicine. He had been forty years lame (ch. iv. 20), as the
writer says afterwards, and no one during all that time had cured him.
And the most obstinate diseases are those which are born with men. It
was a great calamity, insomuch that even to provide for himself his
necessary sustenance was impossible for him. The man was conspicuous
both from the place, and from his malady. Hear how the matter is
related. "And a certain man, lame from his mother's womb, was carried,
whom they laid daily at the gate of the temple which is called
Beautiful, to ask alms of them that entered into the temple." (v. 2.)
He sought to receive alms, and he did not know who the men were. "Who
seeing Peter and John about to go into the temple, asked an alms. And
Peter, fastening his eyes upon him, with John, said, Look on us." (v.
3, 4.) Yet, not even so were the man's thoughts elevated, but he
persisted in his importunity. For such is poverty; upon a refusal, it
compels people still to persist. Let this put us to shame who fall back
in our prayers. But observe, I pray you, Peter's gentleness: for he
said, "Look on us." So truly did their very bearing, of itself, betoken
their character. "And he gave heed unto them, expecting to receive
something of them. Then Peter said, Silver and gold have I none; but
such as I have I give thee." (v. 5, 6.) He did not say, I give thee
something much better than silver or gold: but what? "In the name of
Jesus Christ of Nazareth, rise up and walk. And he took him by the
right hand, and lifted him up." (v. 7.) Such was also the way of
Christ. Often He healed by word, often by an act, often also He
stretched forth the hand, where men were somewhat weak in faith, that
the cure might not appear to be spontaneous. "And he took him by the
right hand, and lifted him up." This act made manifest the
Resurrection, for it was an image of the Resurrection. "And immediately
his feet and ankle bones received strength. And he leaping up stood,
and walked." (v. 8.) Perhaps it was by way of trying himself that he
put it thus to further proof, whether perchance the thing done might
not be to no purpose. His feet were weak; it was not that he had lost
them.
51
Some say that he did not even know how to walk.[1] "And entered with
them into the temple." Of a truth it was marvellous. The Apostles do
not urge him; but of his own accord he follows, by the act of following
pointing out his benefactors. "And leaping and praising God;" not
admiring them, but God that wrought by them. The man was grateful.
["Now[2] Peter and John went up together into the
temple," etc.] You observe how they continued in prayer. "The ninth
hour:" there they prayed together. ["And a certain man," etc.] The man
was in the act of being carried at that instant. ["Whom they laid
daily:"] (his bearers carried him away :) ["at the gate," etc.] just
when people went into the temple. And that you may not suppose that
they carried him for some other purpose, but that it was in order that
he might receive alms, hear what the writer says: "so that he might
receive alms of those entering into the temple." (Recapitulation of vv.
1-8.) And this is the reason why he also makes mention of the places,
to give evidence of what he relates. "And how was it," you may ask,
"that they did not present him to Christ?" Perhaps they were certain
unbelieving men, that haunted the temple, as in fact neither did they
present him to the Apostles, when they saw them entering, after having
done such great miracles. "He asked," it is written, "to receive an
alms." (v. 3.) Their bearing marked them as certain devout and
righteous men. ["And Peter fastening his eyes upon him, with John,
said," etc.] (v. 4, 5.) And observe how John is everywhere silent,
while Peter makes excuse for him also; "Silver and gold," he says,
"have I none." (v. 6.) He does not say, I have none here, as we are
wont to speak, but absolutely, I have none. "What then?" he might say,
"do you take no notice of me, your suppliant?" Not so, but of what I
have, receive thou. Do you remark how unassuming Peter is, how he makes
no display even to the object of his beneficence? ["In the name," etc.
"And he took him by the hand," etc.] (v. 7.) And the mouth and the hand
did all. Such[3] sort of persons were the Jews; lame, and the right
thing being to ask for health, these same ask for money, grovelling on
the ground: for this it was that they beset the temple--to get money.
What then does Peter? He did not despise him; he did not look about for
some rich subject; he did not say, If the miracle is not done to some
great one (<greek>eis</greek>
<greek>ekeinon</greek>), nothing great is done: he did not
look for some honor from him, no, nor heal him in the presence of
people; for the man was at the entrance, not where the multitude were,
that is, within. But Peter sought no such object; nor upon entering did
he proclaim the matter: no, it was by his bearing that he attracted the
lame man to ask. And the wonder is, that he believed so readily. For
those who are set free from diseases of long standing, hardly believe
their very eyesight. Once healed, he remains with the Apostles, giving
thanks to God. "And he entered," it is said, "with them into the
temple, walking, and leaping, and praising God." (v. 8.) Observe how
restless he is, in the eagerness of his delight, at the same time
shutting the mouths of the Jews. Also, that he leaped, was to prevent
the suspicion of hypocrisy; for after all, this was beyond the
possibility of deception. For if previously he was totally unable to
walk, even when hunger pressed hard (and indeed he would not have
chosen to share with his bearers the proceeds of his begging, if he had
been able to manage for himself), this holds still more in the present
ease. And how should he have feigned in behalf of those who had given
him no alms? But the man was grateful, even after his recovery. And
thus on either side his faith is shown, both by his thankfulness, and
by the recent event.
He was so[4] well known to all, that "they
recognized him. And all the people," it says, "saw him walking and
praising God; and they recognized
(<greek>epeginwskon</greek>) that it was he which sat for
alms at the Beautiful gate of the temple." (v. 9.) It is well said,
"they recognized," inasmuch as he was one unknown now by reason of what
had happened: for we use this term with regard to objects, which we
find a difficulty in recognizing. ["And they were filled with wonder
and amazement at
52
that which had happened unto him."] Needs must it be believed that[1]
the name of Christ remits sins, seeing it produces even such effects as
this. ("And as he held Peter and John, all the people came together at
the porch that is called Solomon's, greatly wondering." (v. 11.) From
his good feelings and love towards the Apostles, the lame man would not
leave them; perhaps he was thanking them openly, and praising them.
"And all the people," it is said, "ran together unto them. And when
Peter saw them, he answered." (v. 12.) Again it is he who acts, and
addresses the people.
And in the former instance, it was the circumstance
of the tongues that aroused them to hearing, now it was this miracle;
then, he took occasion to speak from their accusations now, from their
supposition. Let us then consider, in what this address differs from
the former, and in what it agrees with that. The former was held in a
house, before any one has come over, and before they themselves have
wrought anything; this, when all are wondering, and the healed man is
standing by; when none doubt, as in the other case where some said
"These men are full of new wine." (Acts xii. 13.) At the one, he was
surrounded by all the Apostles as he spoke; but at this, he has John
alone; for by this time he is bold, and become more energetic. Such is
the nature of virtue; once started, it advances, and never stops.
Observe also how it was divinely ordered, that the miracle should take
place in the temple, that others also might wax bold, while the
Apostles work not in holes (<greek>eis</greek>
<greek>kataduseis</greek>) and corners, and in secret:
though not in the interior of the temple either, where the greater
number were. How then, I pray you, was it believed? The man himself who
was healed proclaimed the benefit. For there was no reason why he
should lie, nor why he should have joined a different set of people.[2]
Either then it was because of the spaciousness of the place, that he
there wrought the miracle, or because the spot was retired. And observe
the event. They went up for one object, and they accomplished another.
Thus also did Cornelius: he prayed and fasted[3] * * *. But hitherto
they always call Him, "of Nazareth." "In the name of Jesus Christ of
Nazareth," said Peter, walk. For in the first instance, the thing
required was, that He should be believed in.
Let us not, I pray you, give over at the beginning
of the story:[4] and if one has named some particular achievement of
virtue, and then has dropped it for awhile, let us begin over again. If
we get into the right mood (<greek>en</greek>
<greek>exei</greek>), we shall soon arrive at the end, soon
reach the summit. For earnestness, it is said, begets earnestness, and
dulness begets dulness. He who has effected some little reformation,
thereby receives encouragement to approach greater things, and thence
again to go on something more than that; and just as it is with fire,
the more wood it lays hold on, the more vehement it becomes, so
likewise zeal, the more pious reflections it kindles, the more
effectually is it armed against their opposites. As, for example: There
are set in us, like so many thorns, perjury, falsehood hypocrisy,
deceit, dishonesty, abusiveness, scoffing, buffoonery, indecency,
scurrility; again under another head, covetousness, rapacity,
injustice, calumny, insidiousness; again, wicked lust, uncleanness,
lewdness, fornication, adultery; again, envy, emulation, anger, wrath,
rancor, revenge, blasphemy, and numberless others. If we effect a
reformation in the first instances, not only in them will the success
have been achieved, but through them in the following cases also. For
reason has then gained more strength to overthrow those other vices.
For instance, if he, who has frequently sworn, once extirpates that
satanic habit, he has not only gained this point, but a habit of piety
in other respects will have been brought in. For no one, I suppose,
averse to swearing would easily consent to do any other wicked act; he
will feel a reverence for the virtue already acquired. Just as the man
who wears a beautiful robe, will blush to roll himself in the mire; so
is it also here. From this beginning he will come to learn not to be
angry, not to strike, not to insult. For if once he has come right in
little matters, the whole affair is done. Often, however, something of
this sort takes place, that a person has once reformed, and then again
through carelessness falls back into the old sins but too readily, so
that the case becomes irremediable. For instance, we have
53
made it a law to ourselves not to swear; we have got on well, for some
three, or even four days; after that being hard put to it, we scattered
away the whole of our collected gain; we then fall into indolence and
recklessness. Still it is not right to give over; one must set to work
zealously again. For it is said, he that has built up a house, and then
sees his building pulled down, will have less spirit for building
again. Yes, but for all this, one must not be dispirited, but must once
more set to work zealously.
Let us then lay down daily laws for ourselves. For a
time let us begin with the easier. Let us retrench all that superfluity
of paths, and put a bridle on our tongues; let no one swear by God.
Here is no outlay, here is no fatigue, here is no cost of time. It is
sufficient to will, and all is done. It is a matter of habit. I beseech
and entreat you, let us contribute thus much of zeal. Tell me, if I had
bid you contribute your money, would not each one of you readily cast
in according to his ability? If you saw me in extreme danger, would you
not, if it had been possible, have cut off your own flesh to give me?
Well, I am in danger now, and in great danger, such indeed that, were I
withal confined to a dungeon, or had I received ten thousand stripes,
or were a convict in the mines, I could not suffer more. Reach me then
the hand. Consider how great is the danger, that I should not have been
able to reform this which is least: I say "least" in regard to the
labor required. What shall I have to say hereafter, when thus called to
account? "Why did you not remonstrate? why did you not enjoin? why did
you not lay the law before them? why did you not cheek the
disobedient?" It will not be enough for me to say, that I did admonish.
It will be answered, "You ought to have used more vehement rebuke;
since Eli also admonished." (1 Sam. ii. 24.) But God forbid I should
compare you with Eli's sons. Indeed, he did admonish them and say,
"Nay, my sons, do not so; evil is the report that I hear of you." (1
Sam. iii. 13.) But subsequently the Scripture saith, that he did not
admonish his sons: since he did not admonish them severely, or with
threats. For is it not strange indeed, that in the synagogues of the
Jews the laws are in such force, and whatever the teacher enjoins is
performed; while here we are thus despised and rejected? It is not my
own glory that I care for (my glory is your good report), but it is for
your salvation. Every day we lift up our voice, and shout in your ears.
But there is none to hear. Still we take no strong measures. I fear we
shall have to give an account at the coming Day of this excessive and
unseasonable leniency.
Wherefore, with a loud and clear voice, I proclaim
to all and testify, that those who are notorious for this
transgression, who utter words which come "of the evil one," (Matt. v.
37.) (for such is swearing,) shall not step over the threshold of the
Church. Let this present month be the time allowed you for reforming in
this matter. Talk not to me, "Necessity of business compels me to use
oaths, else people do not believe me." To begin with this, retrench
those oaths which come merely of habit. I know many will laugh, but it
is better to be laughed at now, than wept for hereafter. They will
laugh, who are mad. For who, I ask, in his right mind would laugh at
the keeping of the commandment? But suppose they do; why, it will not
be at us, but at Christ, that such men will laugh. You shudder at the
word! I knew you would. Now if this law were of my making, at me would
be the laughing ; but if Another be the Lawgiver, the jeering passes
over to Him. Yes, and Christ was once spit upon, and smitten with the
palm, smitten upon the face. Now also He bears with this, and it is no
wonder (<greek>ouden</greek>
<greek>apeikos</greek>)! For this, hell is prepared; for
this, the worm that dieth not. Behold, again I say and testify; let him
laugh that will, let him scoff that listeth. Hereunto are we set, to be
laughed at and mocked, to suffer all things. We are "the offscouring"
(1 Cor. iv. 13) or the world, as blessed Paul says. If any man refuse
to conform to this order, that man I, by my word, as with a trumpet's
blast, do prohibit to set foot over the Church's threshold, be he
prince, be he even the crowned head. Either depose me from this
station, or if I am to remain, expose me not to danger. I cannot bear
to ascend this throne, without effecting Some great reformation. For if
this be impossible, it is better to stand below. Nothing more wretched
than a ruler who does his people no good. Do exert yourselves, and
attend to this, I entreat you; and let us strive, and of a surety more
will come of it. Fast, entreat God (and we will do the same with you)
that this pernicious habit may be eradicated. It is no great matter,[1]
to become teachers to the world; no small honor to have it said
everywhere, that really in this city there is not a man that swears. If
this come to pass,
54
you will receive the reward not only of your own good works; indeed
what I am to you, this you will become to the world. Assuredly others
also will emulate you; assuredly you will be a candle set upon a
candlestick.
And is this, you will say, the whole matter? No,
this is not all, but this is a beginning of other virtues. He who
swears not, will certainly attain unto piety in other respects, whether
he will or not, by dint of self-respect and awe. But you will urge that
most men do not keep to it, but fall away. Well, better one man that
doeth the will of the Lord, than ten thousand transgressors. In fact,
hereby is everything subverted, everything turned upside down, I mean,
because after the fashion of the Theatre we desire numbers not a select
number. For what indeed will a multitude be able to profit? Would you
learn that it is the saints, not the numbers, which make the multitude?
Lead out to war ten hundred thousand men, and one saint, and let us see
who achieves the most? Joshua the son of Nun went out to war, and alone
achieved all; the rest were of no use.[1] Wouldest thou see, beloved,
that the great multitude, when it does not the will of God, is no
better than a thing of naught? I wish indeed, and desire, and with
pleasure would be torn in pieces, to adorn the Church with a multitude,
yea, but a select multitude; yet if this be impossible, that the few
should be select, is my desire. Do you not see, that it is better to
possess one precious stone, than ten thousand farthing pieces? Do you
not see that it is better to have the eye sound, than to be loaded with
flesh, and yet deprived of sight? Do you not see that it is better to
have one healthy sheep, than ten thousand with the murrain; that fine
children, though few, are better than many children diseased withal;
that in the Kingdom there will be few, but in hell many? What have I to
do with a multitude? what profit therein? None. Rather they are a
plague to the rest. It is as if one who had the option of ten healthy
persons of ten thousand sick folks, should take to himself the latter
in addition to the ten. The many who do nothing well, will avail us
only for punishment hereafter, and disgrace for the time being. For no
one will urge it as a point in our favor that we are many; we shall be
blamed for being unprofitable. In fact, this is what men always tell
us, when we say, We are many; "aye, but bad," they answer.
Behold again: I give warning, and proclaim with a
loud voice, let no one think it a laughing matter: I will exclude and
prohibit the disobedient; and as long as I sit on this throne, I will
give up not one of its rights. If any one depose me from it, then I am
no longer responsible; as long as I am responsible, I cannot disregard
them; on account not of my own punishment, but of your salvation. For I
do exceedingly long for your salvation. To advance it, I endure pain
and vexation. But yield your obedience, that both here and hereafter
you may receive a plentiful reward, and that we may in common reap
eternal blessings; through the grace and mercy of the only-begotten Son
of God; to Whom with the Father and the Holy Ghost be glory, power, and
honor, now and ever, world without end. Amen.
HOMILY IX.
ACTS III. 12.
"And when Peter saw it, he answered unto the people, Ye men of Israel,
why marvel ye at this, or why look ye so earnestly on us, as though by
our own power or holiness we have made this man to walk?"
THERE is greater freedom of speech in this harangue,
than in the former. Not that he was afraid on the former occasion, but
the persons whom he addressed there, being jesters and scoffers, would
not have borne it. Hence in the beginning of that address he also
bespeaks their attention by his preamble; "Be this known unto you, and
hearken to my words." (ch. ii. 14.) But here there is no need of this
management. (<greek>kataskeuhs</greek>.) For his hearers
were not in a state of indifference. The miracle had aroused them all;
they were even full of fear and amazement. Wherefore also there was no
need of beginning at that point, but rather with a different topic; by
which, in fact, he powerfully conciliated them, namely, by rejecting
the glory which was to
55
be had from them. For nothing is so advantageous, and so likely to
pacify the hearers, as to say nothing about one's self of an honorable
nature, but, on the contrary, to obviate all surmise of wishing to do
so. And, in truth, much more did they increase their glory by despising
glory, and showing that what had just taken place was no human act, but
a Divine work; and that it was their part to join with the beholders in
admiration, rather than to receive it from them. Do you see how clear
of all ambition he is, and how he repels the honor paid to him? In the
same manner also did the ancient fathers; for instance, Daniel said,
"Not for any wisdom that is in me." (Dan. ii. 30.) And again Joseph,
"Do not interpretations belong to God?" (Gen. xi. 8.) And David, "When
the lion and the bear came, in the name of the Lord I rent them with my
hands." (1 Sam. xvii. 34.) And so likewise here the Apostles, "Why look
ye so earnestly on us, as though by our own power or holiness we had
made this man to walk?" (v. 13.) Nay, not even this;[1] for not by our
own merit did we draw down the Divine influence. "The God of Abraham,
and of Isaac, and of Jacob, the God of our fathers." See how
assiduously he thrusts himself (<greek>eiswqei</greek>)
upon the fathers of old, lest he should appear to be introducing a new
doctrine. In the former address he appealed to the patriarch David,
here he appeals to Abraham and the rest. "Hath glorified His Servant[2]
Jesus." Again a lowly expression, like as in the opening address.
But at this point he proceeds to enlarge upon the
outrage, and exalts the heinousness of the deed, no longer, as before,
throwing a veil over it. This he does, wishing to work upon them more
powerfully. For the more he proved them accountable, the better his
purpose were effected. "Hath glorified," he says, 'His Servant Jesus,
Whom ye delivered up, and denied Him in the presence of Pilate, when he
was determined to let him go." The charge is twofold: Pilate was
desirous to let Him go; you would not, when he was willing. "But ye
denied the Holy One and the Just, and desired a murderer to be granted
unto you; and killed the Prince (or Author) of Life: Whom God hath
raised from the dead; whereof we are witnesses." (v. 14, 15.) Ye
desired a robber instead of Him. He shows the great aggravation of the
act. As he has them under his hand, he now strikes hard. "The Prince of
Life," he says. In these words he establishes the doctrine of the
Resurrection. "Whom God hath raised from the dead." (ch. ii. 56.)
"Whence doth this appear?" He no longer refers to the Prophets, but to
himself, inasmuch as now he has a right to be believed. Before, when he
affirmed that He was risen, he adduced the testimony of David; now,
having said it, he alleges the College of Apostles. "Whereof we are
witnesses, he says.
"And His name, through faith in His name, hath made
this man strong, whom ye see and know: yea, the faith which is by Him
hath given him this perfect soundness in the presence of you all."
Seeking to declare the matter (<greek>zhtpn</greek>
<greek>to</greek> <greek>pragma</greek>
<greek>eipein</greek>), he straightway brings forward the
sign: "In the presence," he says, "of you all." As he hid borne hard
upon them, and had shown that He Whom they crucified had risen, again
he relaxes, by giving them the power of repentance; "And now, brethren,
I wot that through ignorance ye did it, as did also your rulers." (v.
17.) This is one ground of excuse. The second[3] is of a different
kind. As Joseph speaks to his brethren, "God did send me before you
(Gen. xlv. 5); what in the former speech he had briefly said, in the
words, "Him, being delivered by the determinate counsel and
foreknowledge of God, ye have taken,"--this he here enlarges upon: "But
what God before had showed by the mouth of all His Prophets, that His
Christ should suffer, He hath so fulfilled." (v. 18.) At the same time
showing, that it was not of their doing, if this be proved, that it
took place after God's counsel. He alludes to those words with which
they had reviled Him on the Cross, namely "Let Him deliver Him, if He
will have Him; for He said, I am the Son of God. If[4] He trust in God,
let Him now come down from the cross." (Matt. xxvii. 42, 43.) O foolish
men, were these idle words? It must needs so come to pass, and the
prophets bear witness
56
thereunto. Therefore if He descended not, it it was for no weakness of
His own that He did not come down, but for very power. And Peter puts
this by way of apology for the Jews, hoping that they may also close
with what he says. "He hath so fulfilled," he says. Do you see now how
he refers everything to that source? "Repent ye therefore," he says,
"and be converted." He does not add, "from your sins;" but, "that your
sins, may be blotted out," means the same thing. And then he adds the
gain: "So shall the times of refreshing come from the presence of the
Lord." (v. 19.) This betokens them in a sad state, brought low by many
wars.[1] For it is to the case of one on fire, and craving comfort,
that the expression applies. And see now how he advances. In his first
sermon, he but slightly hinted at the resurrection, and Christ's
sitting in heaven; but here he also speaks of His visible advent. "And
He shall send Jesus the Christ ordained[2] (for you), "Whom the heaven
must (i.e. must of necessity) receive, until the times of the
restitution of all things." The reason why He does not now come is
clear. "Which God hath spoken," he continues, "by the mouths of His
holy prophets since the world began. For Moses truly said unto the
fathers, A Prophet shall the Lord your God raise up unto you of your
brethren, like unto me; him shall ye hear in all things whatsoever he
shall say unto you." Before, he had spoken of David, here he speaks of
Moses. "Of all things," he says, "which He hath spoken." But he does
not say, "which Christ," but, "which God hath spoken[4] by the mouth of
all His holy prophets since the world began." (v. 20, 21.) Then he
betakes him to the ground of credibility, saying, "A Prophet shall the
Lord your God raise up unto you of your brethren, like unto me; Him
shall ye hear in all things." And then the greatness of the punishment:
"And it shall come to pass, that every soul which will not hear that
Prophet, shall be destroyed from among the people. Yea, and all the
prophets, from Samuel and those that follow, after, as many as have
spoken have likewise foretold of these days." (v. 23, 24.) He has done
well to set the distinction here. For whenever he says anything great,
he appeals to them of old. And he found a text which contained both
truths; just as in the other discourse he said, "Until He put His foes
under His feet." (ch. ii. 35.) The remarkable circumstance is, that the
two things stand together; that is, subjection and disobedience, and
the punishment. "Like unto me," he says. Then why are ye alarmed? "Ye
are the children of the prophets" (v. 25): so that to you they spake,
and for your sakes have all these things come to pass. For as they
deemed that through their outrage they had become alienated (and indeed
there is no parity of reason, that He Who now is crucified, should now
cherish them as His own), he proves to them that both the one and the
other are in accordance with prophecy. "Ye are the children," he says,
"of the Prophets, and of the covenant which God made with our fathers,
saying unto Abraham, 'And in thy seed shall all the kindreds of the
earth be blessed.' Unto you first," he continues, "God having raised up
His Son (<greek>ton</greek>
II<greek>aida</greek>) sent Him." "To others indeed also,
but to you first who crucified Him." "To bless you," he adds, "in
turning away every one of you from his iniquities." (v. 26.)
Now let us consider again more minutely what has
been read out. (Recapitulation.) In the first place, he establishes the
point that the miracle was performed by them[5]; saying, "Why marvel
ye?" And he will not let the assertion be disbelieved: and to give it
more weight, he anticipates their judgment. "Why look ye," he says, "so
earnestly on us, as though by our own power or holiness we had made
this man to walk?" (v. 12.) If this troubles and confounds you, learn
Who was the Doer, and be not amazed. And observe how on all occasions
when he refers to God, and says that all things are from Him, then he
fearlessly chides them: as above where he said,
57
"A man approved of God among you." (ch. ii. 22.) And on all occasions
he reminds them of the outrage they had committed, in order that the
fact of the Resurrection may be established. But here he also subjoins
something else; for he no more says, "of Nazareth," but what? "The God
of our fathers hath glorified His Servant Jesus." (v. 13.) Observe also
the modesty. He reproached them not, neither did he say at once,
"Believe then now: behold, a man that has been forty years lame, has
been raised up through the name of Jesus Christ." This he did not say,
for it would have excited opposition. On the contrary, he begins by
commending them for admiring the deed, and again calls them after their
ancestor: "Ye men of Israel." Moreover, he does not say, It was Jesus
that healed him: but, "The God of our fathers hath glorified," etc. But
then, lest they should say, How can this stand to reason--that God
should glorify the transgressor? therefore he reminds them of the
judgment before Pilate, showing that, would they but consider, He was
no transgressor; else Pilate had not wished to release Him. And he does
not say, "when Pilate was desirous," but, "was determined to let Him
go." "But ye denied the Holy One," etc. (v. 13, 14.) Him who had killed
others, ye asked to be released; Him Who quickeneth them that are
killed, ye did not wish to have! And that they might not ask again, How
should it be that God now glorifies Him, when before He gave no
assistance? he brings forward the prophets, testifying that so it
behooved to be. "But those things which God before had showed," etc.,
(infra v. 18.) Then, lest they should suppose that God's dispensation
was their own apology, first he reproves them. Moreover, that the
denying Him "to Pilate's face," was no ordinary thing; seeing that he
wished to release Him. And that ye cannot deny this, the man who was
asked in preference to Him is witness against you. This also is part of
a deep dispensation. Here it shows their shamelessness and effrontery;
that a Gentile, one who saw Him for the first time, should have
discharged Him, though he had heard nothing striking; while they who
had been brought up among His miracles, have done the very opposite!
For, as be has said, "When he (Pilate) had determined to let Him go,"
that it may not be imagined that he did this of favor, we read, "And he
said, It is a custom with you to release one prisoner: will ye
therefore that [ release unto you this man? (Matt. xxvii. 15.) "But ye
denied the Holy One and the Just." (Mark xv. 6.) He does not say, "Ye
delivered up;" but everywhere, "Ye denied." For, said they, "We have no
king but Caesar." (John xix. 15.) And he does not say only, Ye did not
beg off the innocent, and," Ye denied" Him but, "Ye slew" Him. While
they were hardened, he refrained from such language; but when their
minds are most moved, then he strikes home, now that they are in a
condition to feel it. For just as when men are drunk we say nothing to
them, but when they are sober, and are recovered from their
intoxication then we chide them; thus did Peter: when they were able to
understand his words, then he also sharpened his tongue, alleging
against them many charges; that, Whom God had glorified, they had
delivered up; Whom Pilate would have acquitted they denied to his face;
that they preferred the robber before Him.
Observe again how he speaks covertly concerning
Christ's power, showing that He raised Himself: just as in his first
discourse he had said, "Because it was not possible that He should be
holden of it" (ch. ii. 24), so here he says, "And killed the Prince of
Life." (v. 15.) It follows that the Life He had was not from another.
The prince (or author) of evil would be he that first brought forth
evil; the prince or author of murder, he who first originated murder;
so also the Prince (or Author) of Life must be He Who has Life from
Himself.[*] "Whom God raised up," he continues: and now that he has
uttered this, he adds, "And his name, upon faith in his name, hath made
this man strong, whom ye see and know; yea, the faith which is by Him
hath given Him this perfect soundness. [The faith which is by Him
<greek>h</greek> <greek>di</greek>
<greek>autou</greek> <greek>pistis</greek>.]
And[1] yet it was <greek>h</greek>
<greek>eit</greek> <greek>autou</greek>
<greek>pistis</greek>, "the faith which is in Him" (as its
object) that did all. For the Apostles did not say, "By the name," but,
"In the name," and it was in Him (<greek>eit</greek>
<greek>autou</greek>) that the man believed. But they did
not yet make bold to use the expression, "The faith which is in Him."
For, that the phrase "By Him" should not be too low, observe that after
saying, "Upon the faith of His name," he adds, "His name hath made him
strong," and then it is that he says, "Yea, the faith which is by Him
hath given him this perfect soundness." Observe how he implies, that in
58
the <greek>kai</greek> <greek>ekeino</greek>
former expression also "Whom God raised up," he did but condescend to
their low attainments. For that Person needed not Another's help for
His rising again, Whose Name raised up a lame man, being all one as
dead. Mark how on all occasions he adduces their own testimony. Thus
above, he said, "As ye yourselves also know;" and, "In the midst of you
:" and here again, "Whom ye see and know: in the presence of you all."
(ch. ii. 22.) And yet that it was, " In His name," they knew not: but
they did know that the man was lame, that he stands there whole.[1]
They that had wrought the deed themselves confessed, that it was not by
their own power, but by that of Christ. And had this assertion been
unfounded, had they not been truly persuaded themselves that Christ had
risen again, they would not have sought to establish the honor of a
dead man instead of their own, especially while the eyes of the
multitude were upon them. Then, when their minds were alarmed,
immediately he encourages them, by the appellation of Brethren, "And
now, brethren, I wot, etc." For in the former discourse he foretold[2]
nothing, but only says concerning Christ, "Therefore let all the house
of Israel know assuredly :" here he adds an admonition. There he waited
till the people spoke: here, he knew how much they had already
effected, and that the present assembly was better disposed toward
them. "That through ignorance ye did it." And yet the circumstances
mentioned above were not to be put to the score of ignorance. To choose
the robber, to reject Him Who had been adjudged to be acquitted, to
desire even to destroy Him--how should this be referred to ignorance?
Nevertheless, he gives them liberty to deny it, and to change their
mind about what had happened. "Now this indeed, that you put to death
the innocent, ye knew: but that you were killing "the Prince of Life,"
this, belike, ye did not know." And he exculpated not them alone, but
also the chief contrivers of the evil, "ye and your rulers :" for
doubtless it would have roused their opposition, had he gone off into
accusation. For the evil-doer, when you accuse him of some wickedness
that he has done, in his endeavor to exonerate himself, grows more
vehement. And he no longer says, "Ye crucified," "Ye killed," but, "Ye
did it;" leading them to seek for pardon. If those rulers did it
through ignorance, much more did these present.[*] "But these things
which God before had showed," etc. (v. 18.) But it is remarkable, that
both in the first and in the second discourse, speaking to the same
effect, that is, in the former, "By the determinate counsel and
foreknowledge of God;" and in this, "God before had showed that Christ
should suffer;" in neither does he adduce any particular text in proof.
The fact is, that each one of such passages is accompanied with many
accusations, and with mention of the punishment in store for them
[as];" I will deliver up," says one, "the wicked in requital for His
grave, and the rich in return for His death." (Is. liii. 9.) And again,
* * * "Those things," he says, "which God before had showed by the
mouth of all His prophets, that Christ should suffer, He hath so
fulfilled." It shows the greatness of that "counsel,"[8] in that all
spoke of it, and not one only. It does not follow, because the event
was through ignorance, that it took place irrespectively of God's
ordinance. See how great is the Wisdom of God, when it uses the
wickedness of others to bring about that which must be. "He hath
fulfilled," he says: that they may not imagine that anything at all is
wanting; for whatsoever Christ must needs suffer, has been fulfilled.
But do not think, that, because the Prophets said this, and because ye
did it through ignorance, this sufficeth to your exculpation. However,
he does not express himself thus, but in milder terms says, "Repent ye
therefore." (v. 19.) "Why? For[4] either it was through ignorance, or
by the dispensation of God." "That your sins may be blotted out." I do
not mean the crimes committed at the Crucifixion; perhaps they were
through ignorance; but so that your other sins may be blotted out:
this[6] only. "So shall the times of refreshing come unto
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you." Here he speaks of the Resurrection, obscurely.[*] For those are
indeed times of refreshing, which Paul also looked for, when he said,
"We that are in this tabernacle do groan, being burthened." (2 Cor. v.
4.) Then to prove that Christ is the cause of the days of refreshing,
he says, "And He shall send Jesus Christ, which before was for you
ordained." (v. 20.) He said not, "That your sin may be blotter out,"
but, "your sins;" for he hints at that sin also. "He shall send." And
whence?[1] "Whom the heaven must receive." (v. 21.) Still ["must"]
"receive?" And why not simply, Whom the heaven hath received? This, as
if discoursing of old times: so, he says, it is divinely ordered, so it
is settled: not a word yet of His eternal subsistence.--" For Moses
indeed said unto the fathers, A Prophet shall the Lord raise up for
you:" "Him shall ye hear in all things that He shall speak unto you:"
and having said, "All things which God hath spoken by the mouth of all
His holy Prophets," (v. 22) now indeed he brings in Christ Himself.
For, if He predicted many things and it is necessary to hear Him, one
would not be wrong in saying that the Prophets have spoken these
things. But, besides, he wishes to show that the Prophets did predict
the same things. And, if any one will look closely into the matter, he
will find these things spoken in the Old Testament, obscurely indeed,
but nevertheless spoken. "Who was purposely designed," says he: in
Whom[2] there is nothing novel. Here he also alarms them, by the
thought that much remains to be fulfilled. But if so, how says he,
"Hath fulfilled?" (v. 18.) The things which it was necessary "that
Christ should suffer," are fulfilled: the things which must come to
pass, not yet. "A prophet shall the Lord God raise up for you from
among your brethren, like unto me." This would most conciliate them. Do
you observe the sprinkling of low matters and high, side by side,--that
He Who was to go up into the heavens should be like unto Moses? And yet
it was a great thing too. For in fact He was not simply like unto
Moses,[3] if so be that "every soul which will not hear shall be
destroyed." And one might mention numberless other things which show
that He was not like unto Moses; so that it is a mighty text that he
has handled. "God shall raise Him up unto you," says Moses, "from among
your brethren," etc.: consequently Moses himself threatens those that
should not hear. "Yea, and all the prophets," etc.: all this[4] is
calculated to attract"Yea, and all the prophets," says the Apostle.
"from Samuel." He refrains from enumerating them singly, not to make
his discourse too long; but having alleged that decisive testimony of
Moses, he passes by the rest. "Ye," he says, "are the children of the
Prophets, and of the covenant which God made." (v. 25) "Children of the
covenant;" that is, heirs. For test they should think that they
received this offer from the favor of Peter, he shows, that of old it
was due to them, in order that they may the rather believe that such
also is the will of God. "Unto you first," he continues, '"God having
raised up His Son Jesus, sent Him. (v. 26.) He does not say simply,
"Unto you He sent His Son," but also, after the resurrection, and when
He had been crucified. For that they may not suppose that he himself
granted them this favor, and not the Father, he says, "To bless you."
For if He is your Brother, and blesses you, the affair is a promise.
"Unto you first." That is, so far are you from having no share in these
blessings, that He would have you become moreover promoters and authors
of them to others. For[5] you are not
60
to feel like castaways. "Having raised up": again, the Resurrection.
"In turning away," he says, "every one of you from his iniquities." In
this way He blesses you: not in a general way. And what kind of
blessing is this? A great one. For of course not the turning a man away
from his iniquities is itself sufficient to remit them also. And if it
is not sufficient to remit, how should it be to confer a blessing? For
it is not to be supposed that the transgressor becomes forthwith also
blessed; he is simply released from his sins. But this,[1] "Like unto
me," would no wise apply. "Hear ye Him," he says; and not this alone,
but he adds, "And it shall come to pass, that every soul, which will
not hear that Prophet, shall be destroyed from among the people." When
he has shown them that they had sinned, and has imparted forgiveness to
them, and promised good things, then indeed, then he says, "Moses also
says the same thing." What sort of connection is this: "Until the times
of the restitution;" and then to introduce Moses, saying, that[2] all
that Christ said shall come to pass? Then also, on the other hand, he
says, as matter of encomium (so that for this reason also ye ought to
obey): "Ye are the children of the prophets and of the covenant:" i.e.
heirs. Then why do you stand affected towards that which is your own,
as if it were another's? True, you have done deeds worthy of
condemnation; still you may yet obtain pardon. Having said this, with
reason he is now able to say, "Unto you God sent his Son Jesus to bless
you." He says not, To save you, but what is greater; that the crucified
Jesus blessed His crucifiers.
Let us then also imitate Him. Let us cast out that
spirit of murder and enmity. It is not enough not to retaliate (for
even in the Old Dispensation this was exemplified); but let us do all
as we would for bosom-friends, as we would for ourselves so for those
who have injured us. We are followers of Him, we are His disciples, who
after being crucified, sets everything in action in behalf of his
murderers, and sends out His Apostles to this end. And yet we have
often suffered justly; but those acted not only unjustly, but
impiously; for He was their Benefactor, He had done no evil, and they
crucified Him. And for what reason? For the sake of their reputation.
But He Himself made them objects of reverence. "The scribes and the
pharisees sit in Moses' seat; all therefore whatsoever they bid you
observe, that do ye, but after their works do ye not." (Matt. xxiii.
2.) And again in another place, "Go thy way, show thyself to the
priest." (ib. viii. 4.) Besides, when He might have destroyed them, He
saves them. Let us then imitate Him, and let no one be an enemy, no one
a foe, except to the devil.
Not a little does the habit of not swearing
contribute to this end: I mean to the not giving way to wrath:[3] and
by not giving way to wrath, we shall not have an enemy either. Lop off
the oaths of a man, and you have clipt the wings of his anger, you have
smothered all his passion. Swearing, it is said, is as the wind to
wrath. Lower the sails; no need of sails, when there is no wind. If
then we do not clamor, and do not swear, we have cut the sinews of
passion. And if you doubt this, just put it to experiment. Impose it as
a law upon the passionate man that he shall never swear, and you will
have no necessity of preaching moderation to hint. So the whole
business is finished. For[4] even though you do not forswear yourselves
[yet], by swearing at all, do you not know in what absurd consequences
you involve yourselves--binding yourselves to an absolute necessity and
as with a cord, and putting yourselves to all manner of shifts, as men
studying how to
61
rescue their soul from an evil which there is no escaping, or, failing
of that, obliged [by that self-imposed necessity] to spend your life
thenceforth in vexation, in quarrels, and to curse your wrath? But all
is in vain, and to no purpose. Threaten, be peremptory
(<greek>diorisai</greek>), do all, whatever it be, without
swearing; [so]: it is in your power to reverse
<greek>analusai</greek>) both what you have said and what
you have done if you have the mind. Thus on the present day I must
needs speak more gently to you. For since ye have heard me, and the
greater part of the reformation is achieved by you, now then let us see
for what purpose the taking of oaths was introduced, and why allowed to
be. In relating to you their first origin, and when they were
conceived, and how, and by whom we shall give you this account in
requital for your obedience. For it is fit that he who has made his
practice right, should be taught the philosophy of the matter, but he
who is not yet doing the right, is not worthy to be told the history.
They made many covenants in Abraham's time, and slew
victims, and offered sacrifices, and as yet oaths were not. Whence then
did they come in? When evil increased, when all was confusion, upside
down, when men had turned aside to idolatry: then it was, then, when
men appeared no longer worthy to be believed, that they called God as
witness, as if thereby giving an adequate surety for what they said.
Such in fact is the Oath: it is a security where men's principles
cannot be trusted.[1] So that in the indictment of the swearer the
first charge is this,--that he is not to be trusted without a surety,
and a great surety too: for such is the exceeding faithlessness, that
they ask not man as surety, but will needs have God! Secondly, the same
charge lies against him who receives the oath: that, in a question of
compact, he must drag in God for warranty, and refuse to be satisfied
unless he get Him. O the excessive stupidity, the insolence of such
conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag in
thy Lord as the, surety, and to compel the other to drag Him in
likewise! Tell me, if your servants were disputing with each other, and
exchanging[2] assurances with each other, and the fellow-servant should
declare that for his part he would not be satisfied till he had their
common master given him for surety, would he not have stripes given him
without number, and be made to know that the master is for other
purposes, and not to be put to any such use as this? Why do I speak of
a fellow-servant?[3] For should he choose any respectable person, would
not that person consider it an affront? But I do not wish to do this,
say you.[4] Well: then do not compel the other to do so either: since
where men only are in question, this is done--if your party says, "I
give such an one as my surety," you do not allow him. "What then," say
you, "am I to lose what I have given?" I am not speaking of this; but
that you allow him to insult God. For which reason greater shall be the
inevitable punishment to him who forces the oath upon another, than to
him who takes it: the same holds with regard to him who gives an oath
when no one asks him. And what makes it worse, is, that every one is
ready to swear, for one farthing, for some petty item, for his own
injustice. All this may be said, when there is no perjury; but if
perjury follow in the train, both he that imposes and he that takes the
oath have turned everything upside down. "But there are some things,"
you will say, "which are unknown." Well take these into account, and do
nothing negligently; but, if you do act negligently, take the loss to
yourself as your punishment. It is better to be the loser thus, than in
a very different way. For tell me--you force a man to take an oath,
with what expectation? That he will forswear himself? But this is utter
insanity; and the judgment will fall upon your own head; better you
should lose your money, than he be lost. Why act thus to your own
detriment, and to the insulting of God? This is the spirit of a wild
beast, and of an impious man. But you do this in the expectation that
he will not forswear himself? Then trust him without the oath. "Nay,
there are many," you reply, "who in the absence of an oath would
presume to defraud; but, once the oath taken, would refrain." You
deceive yourself, man. A man having once learnt to steal, and to wrong
his neighbor, will presume full oft to trample upon his oath; if on the
contrary he shrinks from swearing, he will much more shrink from
injustice. "But he is influenced against his will." Well then, he
deserves pardon.
But why am I speaking of this kind of oaths, while I
pass over those in the market-place? For as regards these last, you can
urge none
62
of these pleas. For ten farthings you there have swearing and
forswearing. In fact, because the thunderbolt does not actually fall
from heaven, because all things are not overthrown, you stand holding
God in your bonds: to get a few vegetables, a pair of shoes, for a
little matter of money, calling Him to witness. What is the meaning of
this? Do not let us imagine, that because we are not punished,
therefore we do not sin; this comes of God's mercy; not of our merit.
Let your oath be an imprecation upon your own child, upon your own
self: say, "Else let the hangman lash my ribs." But you dare not. Is
God less valuable than thy ribs? is He less precious than thy pate? Say
"Else let me be struck blind." But no. Christ so spares us, that He
will not let us swear even by our own head; and yet we so little spare
the honor of God, that on all occasions we must drag Him in! Ye know
not what God is, and with what sort of lips he behooves to be invoked.
Why, when we speak of any man of eminent worth, we say, "First wash
your mouth, and then make mention of him:" and yet, that precious Name
which is above every name, the Name which is marvellous in all the
earth, the Name which devils hear and tremble, we haul about as we
list! Oh! the force of habit! thereby has that Name become cheap. No
doubt, if you impose on any one the necessity of coming into the sacred
edifice to take his oath there, you feel that you have made the oath an
awful one. And yet how is it that it seems awful in this way, but
because we have been in the habit of using that at random, but not
this? For ought not a shudder of awe to be felt when God is but named?
But now, whereas among the Jews His Name was held to be so reverend,
that it was written upon plates, and none was allowed to wear the
characters except the high-priest alone: we bandy about His Name like
any ordinary word. If simply to name God was not allowed to all; to
call Him to witness, what audacity is it! nay, what madness! For if
need were (rather than this)to fling away all that you have, ought you
not readily to part with all? Behold, I solemnly declare and testify;
reform these oaths of the forum, these superfluous oaths,[1] and bring
to me all those who wish to take them. Behold, in the presence of this
assembly, I charge those who are set apart for the tending of the
Houses of Prayer, I exhort and issue this order to them, that no person
be allowed to take such oaths at his own discretion: or rather, that
none be allowed to swear in any other way, but that the person be
brought to me, whosoever he be, since even for these matters less will
not serve but they must needs come before us, just as if one had to do
with little children. May there be no occasion! It is a shame in some
things still to need to be taught. Do you dare to touch the Holy Table,
being a person unbaptized? No, but what is still worse, you the
baptized dare to lay your hand upon the Holy Table, which not even all
ordained persons are allowed to touch, and so to take your oath. Now
you would not go and lay your hand upon the head of your child? and yet
do you touch the Table, and not shudder, not feel afraid? Bring these
men to me; I will judge, and send them away rejoicing, both the one and
the other.[3] Do what you choose; I lay it down as a law that there be
no swearing at all. What hope of salvation, while we thus make all to
have been done in vain? Is this the end of your bills, and your bonds,
that you should sacrifice your own soul? What gain do you get so great
as the loss? Has he forsworn himself? You have undone both him and
yourself. But has he not? even so still you have undone (both), by
forcing him to transgress the commandment.[4] Let us cast out this
disease from the soul: at any rate let us drive it out of the forum,
out of our shops, out of our other work-places; our profits will but be
the greater. Do not imagine that the success of your worldly plans is
to be ensured by transgressions of the Divine laws. "But he refuses to
trust me," say you; and in fact I have sometimes heard this said
63
by some: "Unless I swear oaths without number, the man will not trust
me." Yes, and for this you may thank yourself, because you are so
off-hand with your oaths. For were it not so, but on the contrary were
it clear to all men that you do not swear, take my word for it, you
would be more readily believed upon your mere nod, than those are who
swallow oaths by thousands. For look now: which do you more readily
believe? me who do not swear, or those that do swear? "Yes," say you,
"but then you are ruler and bishop." Then suppose I prove to you that
it is not only for that reason? Answer me with truth, I beseech you;
were I in the habit of perpetually swearing, would my office stand me
in that stead? Not a whir. Do you see that it is not for this reason?
And what do you gain at all? Answer me that. Paul endured hunger; do
you then also choose to hunger rather than to transgress one of the
commandments of God. Why are you so unbelieving? Here are you, ready to
do and suffer all things for the sake of not swearing: and shall not He
reward you? Shall He, Who sustains day by day both takers and breakers
of oaths, give you over to hunger, when you have obeyed Him? Let all
men see, that of those who assemble in this Church not one is a
swearer. By this also let us become manifest, and not by our creed
alone; let us have this mark also to distinguish us both from the
Gentiles and from all men. Let us receive it as a seal from heaven,
that we may everywhere be seen to be the King's own flock. By our mouth
and tongue let us be known, in the first place, just as the barbarians
are by theirs: even as those who speak Greek are distinguished from
barbarians, so let us be known. Answer me: the birds which are said to
be parrots, how are they known to be parrots? is it not by speaking
like men? Let us then be known by speaking like the Apostles; by
speaking like the Angels. If any one bid you swear tell him, "Christ
has spoken, and I do not swear." This is enough to make a way for all
virtue to come in. It is a gate to religion, a high road leading to the
philosophy of piety;[1] a kind of training-school. These things let us
observe, that we may obtain also the future blessings, through the
grace and mercy of our Lord Jesus Christ, to Whom with the Father and
the Holy Ghost together be glory, power and honor, now and ever, world
without end. Amen.
HOMILY X.
ACTS IV. 1.
"And as they spake unto the people, there came unto them the priests,
and the captain of the temple."
ERE yet their had time to take breath after their
first trials, straightway they enter into others. And observe how the
events are disposed. First, they were all mocked together; this was no
small trial: secondly, they enter into dangers. And these two things do
not take place in immediate succession; but when first the Apostles
have won admiration by their two discourses, and after that have
performed a notable miracle, thereupon it is that, after they are waxen
bold, through God's disposal, they enter the lists. But I wish you to
consider, how those same persons, who in the case of Christ must need
look out for one to deliver Him up to them, now with their own hands
arrest the Apostles, having become more audacious and more impudent
since the Crucifixion. In truth, sin, while it is yet struggling to the
birth, is attended with some sense of shame; but when once fully born,
it makes those more shameless who practise it. "And the captain of the
temple," it is said. The object again was to attach a public
criminality to what was doing, and not to prosecute it as the act of
private individuals: such in fact was constantly their plan of
proceeding.
"Being grieved that they taught the people." (v. 2.)
Not merely because they taught, but because they declared, not alone
that Christ Himself was risen from the dead, but moreover, that we
through Him do rise again. "Because they taught the people, and
preached through Jesus the resurrection of the dead." So mighty was His
Resurrection, that to others also He is the cause of a resurrection.[*]
"And they laid hands on
64
them, and put them in hold unto the next day; for it was now eventide.
(v. 3.) What impudence! They[1] feared not the multitude; for this also
the captain of the temple was with them: they had their hands still
reeking with the blood of the former victim. "For it was now eventide,"
it is said. It was with the wish to abate their spirit that those men
did this, and guarded them; but the delay only served to make the
Apostles more intrepid. And consider who these are who are arrested.
They are the chiefs of the Apostles, who are now become a pattern to
the rest, that they should no longer crave each other's support, nor
want to be together. "Howbeit, many having heard the word, believed;
and the number of the men was about five thousand." (v. 4.) How was
this? Did they see them in honor? Did they not behold them put in
bonds? How then did they, believe? Do you see the evident efficacy? And
yet even those that believed already might well have become weaker. But
no, it is no longer so: for Peter's sermon had laid the seed deep into
them, and had taken a hold upon their understandings. Therefore were
[their enemies] incensed, that they did not fear them, that they made
no account of their present troubles. For, say they, if He that was
crucified effects such great things, and makes the lame to walk, we
fear not these men either.[2] This again is of God's ordering. For
those who now believe were more numerous than the former. Therefore it
was that in their presence they bound the Apostles, to make them also
more fearful. But the reverse took place. And they examine them not
before the people, but privately, that the hearers may not profit by
their boldness.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes, and Annas the High Priest, and
Caiaphas, and John, and Alexander, and as many as were of the kindred
of the High Priest, were gathered together at Jersualem." (v. 5, 6.)
For now along with the other evils (of the times[3]), the Law was no
longer observed. And again they set off the business with the form of a
tribunal, to constitute them guilty by their iniquitous sentence. "And
when they had set them in the midst, they asked, By what power, or by
what name, have ye done this?" (v. 7.) And yet they knew it well; for
it was because they were "grieved that they preached through Jesus the
resurrection" that they arrested them. Then for what purpose do they
question them? They expected the numbers present would make them
recant, and thought by this means to have put all right again. Observe
then what they say: "And by what name have ye done this? Then Peter,
filled with the Holy Ghost, said unto them." (v. 8.) And now, I pray
you, call to mind Christ's saying; "When they deliver you up unto the
synagogues, take ye no thought how or what thing ye shall speak; for it
is the Spirit of your Father which speaketh in you. (Luke xii. 11, 14.)
So that it was a mighty Power they enjoyed. What then says Peter? "Ye
rulers of the people, and elders of Israel." Mark the Christian wisdom
of the man; how full of confidence it is: he utters not a word of
insult, but says with respect, "Ye rulers of the people, and elders of
Israel, if we be this day called to account of the good deed done to
the impotent man." He takes them in hand right valiantly; by the
opening of his speech he exposes[4] them, and reminds them of the
former things: that it is for a work of beneficence they are calling
them to account. As if he had said, "In all fairness we ought to have
been crowned for this deed, and proclaimed benefactors; but since "we
are even put upon our trial for a good deed done to an impotent man,"
not a rich man, not powerful, not noble--and yet who would feel envy in
a case like this?" It is a most forcible
(<greek>apaggelia</greek>, al.
<greek>epaggelia</greek> way of putting the case; and he
shows that they are piercing their own selves :--" By what means this
man is made whole: be it known unto you all, and to all the people
Israel; that by the Name of Jesus Christ of Nazareth: "--this is what
would vex them most. For this was that which Christ had
65
told the disciples, "What ye hear in the ear that preach ye upon the
housetops.--That in the name of Jesus Christ," he says, "of Nazareth,
Whom ye crucified, WhOm God raised from the dead, even by Him doth this
man stand here before you whole." (v. 10). (Matt. x. 27.) Think not, he
says that we conceal the country, or the nature of the death. "Whom ye
crucified, Whom God raised from the dead, even by Him doth this man
stand before you whole." Again the death, again the resurrection. "This
is the stone," he says, "which was set at nought of you builders, which
is become the head of the corner." (v. 11.) He reminds them also of a
saying which was enough to frighten them. For it had been said,
"Whosoever shall fall on this stone shall be broken; but on whomsoever
it shall fall, it will grind him to powder. (Matt. xxi. 44.)--Neither
is there salvation in any other, (v. 12.) Peter says. What wounds,
think you, must these words inflict on them! "For there is none other
name," he continues, "under heaven given among men, whereby we must be
saved." Here he utters also lofty words. For when[1] the object is, not
to carry some point successfully, but only to show boldness he does not
spare; for he was not afraid of striking too deep. Nor does be say
simply, "By another;" but, "Neither is there salvation in any other:
that is, He is able to save us. In this way he subdued their
threatening.
"Now when they saw the, boldness of Peter and John,
and perceived that they were unlearned and ignorant men, they marvelled
and they took knowledge of them, that they had been with Jesus." (v.
13.) The two unlearned men beat down with their rhetoric them and the
chief priests. For it was not they that spake, but the grace of the
Spirit. "And beholding the man which was healed standing with them,
they could say nothing against it." (v. 14.) Great was the boldness of
the man; that even in the judgment-hall he has not left them. For had
they said that the fact was not so, there was he to refute them. "But
when they had commanded them to go aside out of the council, they
conferred among themselves, saying, What are we to do to these men?"
(v. 15.) See the difficulty they are in, and how the fear of men again
does everything. As in the case of Christ, they were not able (as the
saying is) to undo what is done,[2] nor to cast it into the shade, but
for all their hindering, the Faith did but gain ground the more; so was
it now. "What shall we do?" O the folly! to suppose that those who had
tasted of the conflict, would now take fright at it: to expect,
impotent as their efforts had proved in the beginning, to effect
something new, after such a specimen of oratory as had been exhibited!
The more they wished to hinder, the more the business grew upon their
hands. But what say they? "For that indeed a notable miracle hath been
done by them is manifest to all them that dwell in Jerusalem; and we
cannot deny it. But that it spread no further among the people, let us
straightly threaten them, that they speak henceforth to no man in this
name. And they called them, and commanded them not to speak at all, nor
teach, in the name of Jesus." (v. 16-18.) See what effrontery is shown
by these, and what greatness of mind by the Apostles. "But Peter and
John answered and said unto them, Whether it be right in the sight of
God to hearken unto you more than unto God, judge ye. For we cannot but
speak the things which we have seen and heard. So when they had further
threatened them, they let them go, finding nothing how they might
punish them, because of the people." (v. 19-21.) The miracles shut
their mouths: they would not so much as let them finish their speech,
but cut them short in the middle, most insolently. "For all men
glorified God for that which was done. For the man was above forty
years old, on whom this miracle of healing was showed." (v. 22.) But
let us look over what has been said from the beginning.
"And as they spake unto the people, etc. Being
grieved that they taught the people, and preached through Jesus the
resurrection of the dead." (Recapitulation, v. 1, 2.) So[3] then at
first they did all for the sake of man's opinion (or glory): but now
another motive was added: that they should not be thought guilty of
murder, as they said subsequently, "Do ye wish to bring this man's
blood on us?" (ch. v. 28.) O the folly! Persuaded that He was risen,
and having received this proof of it,[4] they expected that He Whom
death could not hold, could be cast into the shade by their
machinations! What
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can match the folly of this![1] Such is the nature of wickedness: it
has no eyes for anything, but on all occasions it is thrown into
perturbation. Finding themselves overborne, they felt like persons who
have been outwitted: as is the case with people who have been
forestalled and made a sport of in some matter. And yet[2] they
everywhere affirmed that it was God that raised Him: but[3] it was "in
the Name of Jesus" that they spake showing that Jesus was risen.
"Through Jesus, the resurrection of the dead": for they themselves also
held a resurrection: a cold and 'puerile doctrine, indeed, but still
they held it. Why this alone, was it not sufficient to induce them to
do nothing to them--I mean, that the disciples with such boldness bore
themselves in the way they did? Say, wherefore, O Jew, dost thou
disbelieve? Thou oughtest to have attended to the sign done, and to the
words, not to the evil disposition of the many. "By their teaching the
people."[4] For already they were in ill repute with them by reason of
what they had done to Christ; so that they were rather increasing their
own obloquy. "And they laid hands on them, and put them in hold until
the morrow; for it was now eventide." (v. 3.) In the case of Christ,
however, they did not so; but having taken Him at midnight, they
immediately led him away, and made no delay, being exceedingly in fear
of the multitude: whereas in the case of the Apostles here, they were
bold. And they no more take them to Pilate, being ashamed and blushing
at the thought of the former affair, lest they should also be taken to
task for that.
"And it came to pass on the morrow, that their
rulers, and elders, and scribes. were gathered together at Jerusalem."
(v. 5.) Again in Jerusalem: and there it is that men's blood is poured
out; no reverence for their city either; "And Annas, and Caiaphas,"
etc. (v. 6.) "And Annas," it says, "and Caiaphas." His maid-servant it
was that questioned Peter, and he could not bear it: in his house it
was that Peter denied, when Another was in bonds there: but now, when
he has come into the midst of them all, see how he speaks! "'By what
name have ye done this?" Why dost thou not speak it, what it is, but
keepest that out of sight? "By what name have ye done this?" (v. 7.)
And yet he affirmed, It was not we that did it. "Ye rulers of the
people," etc. (v. 8.) Observe his wisdom: he does not say outright, "In
the Name of Jesus we did it," but how? "In His Name this man "--He does
not say, "was made whole by us;" but--" doth stand here before you
whole." And again, "If we be examined concerning the good deed done to
the impotent man." (v. 9.) He hits them hard, that they are always
making a crime of such acts, finding fault with works of beneficence
done to men: and he reminds them of their former doings, that they run
to do murder, and not only so, but make a crime of doing good deeds. Do
you observe too (in point of rhetoric) with what dignity they express
themselves?[5] Even in the use of words they were becoming expert by
practice, and henceforth they were not to be beaten down.[*] "Be it
known unto you all," etc. (v. 10.) Whereby he shows them that they
rather do, in spite of themselves, preach Christ; themselves extol the
doctrine, by their examining and questioning. O exceeding boldness--"
Whom ye crucified! Whom God raised up"--this is bolder still! Think not
that we hide what there is to be ashamed of. He says this all but
tauntingly: and not merely says it, but dwells upon the matter. "This,"
says he, "is the Stone which was set at naught by you builders ;" and
then he goes on to teach them, saying in addition, "Which is made the
head of the corner" (v. 11.); that is to say, that the Stone is indeed
approved! Great was the boldness they now had, in consequence of the
miracle. And when there was need to teach, observe how they speak and
allege many prophecies; but when the point was to use boldness of
speech, then they only speak peremptorily. Thus "Neither," says he, "is
there any other name under heaven given among men whereby we must be
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saved." (v. 12.) It is manifest to all, he says, because not to us
alone was that Name given; he cites even themselves as witnesses. For,
since they asked, "In what name did ye it?" "In Christ's," says he:
"there is none other name. How is it that ye ask? On all hands this is
palpable. "For there exists not another name under heaven, whereby we
must be saved." This is the language of a soul which has renounced
(<greek>kategnwkuias</greek>) this present life. His
exceeding out-spokenness proves here, that when he speaks in lowly
terms of Christ, he does it not of fear, but of wise forbearance
(<greek>sugkatabainwn</greek>): but now that it was the
fitting time, he speaks not in lowly terms: by this very thing
intending to strike dismay into them. Behold another miracle not less
than the former. "And beholding the boldness of Peter and John," etc.
"And they took knowledge of them that they had been with Jesus." (v.
13.) Not without a meaning has the Evangelist set down this passage;
but in saying, "they recognized them that they had been with Jesus," he
means, in His Passion: for only these were [with Him] at that time, and
then indeed they had seen them humble, dejected: and this it was that
most surprised them: the greatness of the change. For in fact Annas and
Caiaphas with their company were there, and these then also had stood
by Him, and their boldness now amazed them. "And beholding the
boldness." For(1) not only their words; their very bearing showed it;
that they should stand s there so intrepidly to be tried in a cause
like t this, and with uttermost peril impending over them! Not only by
their words, but by their t gesture also, and their look and voice,
and, in short, by everything about them, they manifested the boldness
with which they confronted the people. From the things they uttered,
they marvelled, perhaps: "that they were unlearned and common men:" for
one may be unlearned, yet not a common or private man, and a common
man, yet not unlearned. "Having perceived," it says. Whence? From(2)
what they said? Peter does not draw out long speeches, but then by his
very manner and method (<greek>ths</greek>
<greek>apaggelias</greek> <greek>kai</greek>
<greek>ths</greek> <greek>sunqhkhs</greek> he
declares his confidence. "And they recognized them that they had been
with Jesus." Which circumstance made them believe that it was from Him
they had learned these things, and that they did all in the character
of His disciples.(*) But not less than the voice of these, the miracle
uttered a voice of its own: and that sign itself stopped their mouths.
"And beholding the man," etc.] So that they would have been peremptory
(<greek>epeskhyan</greek>) with them, if the man had not
been with them. "We cannot deny it." So that they would have denied it,
if the thing had not been so: if the testimony had not been that of the
people in general. "But that it spread no further among the people."
(v. 17.) And yet it was palpable to all men! But such is the nature of
wickedness: everywhere it is shamed. "Let us straitly threaten them."
What sayest thou? Threaten? And expect ye to stop the preaching? And(3)
yet all beginnings are hard and trying. Ye slew the Master, and did not
stop it: and now, if ye threaten, do ye expect to turn us back? The
imprisonment did not prevail with us to speak submissively, and shall
ye prevail? "And they called them, and commanded them," etc. (v. 18,
119.) It(4) had been much better for them to let them go. "And Peter
and John answered and said unto them, Whether it be right in the sight
of God to hearken unto you more than unto God, judge ye." When the
terror was abated (for that command was tantamount to their being
dismissed), then also the Apostles speak more mildly: so far were they
from
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mere bravery: "Whether(1) it be right," says he: and "We cannot [but
speak]. Whether it be right in the sight of God to obey you rather than
God." (v. 20.) Here [by "God"] they mean Christ, for he it was that
commanded them. And once more they confirm the fact of His
Resurrection. "For we cannot but speak the things we have seen and
heard:" so that we are witnesses who have a right to be believed. "So
when they had further threatened them." (v. 21.) Again they threatened
in vain. "They let them go, finding nothing how they might punish them,
because of the people: for all men glorified God for that which was
done." So then the people glorified God, but these endeavored to
destroy them: such fighters against God were they! Whereby they made
them more conspicuous and illustrious. "For My strength," it is said,
"is made perfect in weakness." (2 Cor. xii. 9.)
Already these as martyrs have borne testimony: set
in the battle against all, they said, "We cannot but speak the things
we have seen and heard." If the things we speak be false, reprehend
them; if true, why hinderest thou? Such is philosophy! Those, in
perplexity, these in gladness: those covered with exceeding shame,
these doing all with boldness: those in fear, these in confidence. For
who, I would ask, were the frightened? those who said, "That it spread
no further among people," or these who said, "we cannot but speak the
things we have seen and heard?" And these had a delight, a freedom of
speech, a joy surpassing all; those a despondency, a shame, a fear; for
they feared the people. But these were not afraid of those; on the
contrary, while these spake what they would, those did not what they
would. Which were in chains and dangers? was it not these last?
Let us then hold fast to virtue; let not these words
end only in delight, and in a certain elevation of the spirits. This is
not the theatre, for singers (<greek>kiqarwdwn</greek>),
and tragedians, and musicians (<greek>kiqaristwn</greek>),
where the fruit consists only in the enjoyment and where the enjoyment
itself passes with the passing day. Nay, would that it were enjoyment
alone, and not mischief also with the enjoyment! But so it is: each man
carries home with him much of what he has witnessed there, sticking to
him like the infection of a plague: and one indeed, of the younger
sort, having culled such snatches of song here and there of those
satanic plays,(2) as he could fix in his memory, goes singing them
about the house: while another, a senior, and forsooth too staid for
such levity, does not this indeed, but what is there spoken, both the
preachments and the very words, he remembers it all; and another again,
some filthy and absurd ditty. From this place you depart, taking
nothing with you.--We have laid down a law--nay, not we: God forbid!
for it is said, "Call no man your master upon the earth" (Matt. xxiii.
8); Christ has laid down a law that none should swear. Now, say, what
has been done with regard to this law? For I will not cease speaking of
it; "lest," as the Apostle saith, "if I come again, I must not spare."
(2 Cor. xiii. 2.) I ask then, have you laid the matter to heart? have
you thought of it seriously? have you been in earnest about it, or must
we again take up the same subject? Nay, rather, whether you have or
not, we will resume it, that you may think seriously about it, or, if
you have laid it to heart, may again do this the more surely, and
exhort others also. With what then, I pray you, with what shall we
begin? Shall it be with the Old Testament? For indeed this also is to
our shame, that the precepts of the Law, which we ought to surpass, we
do not even thus observe! For we ought not to be hearing such matters
as these: these are precepts adapted to the poor Jewish level
(<greek>ths</greek> 'I<greek>oudaikhs</greek>
<greek>euteleias</greek>: we ought to be hearing those
counsels of perfection; "Cast away thy property, stand courageously,
and give up thy life in behalf of the Gospel, scorn all the goods of
earth, have nothing in common with this present life; if any wrong
thee, do him good; if any defraud thee, bless him; if any revile thee,
show him honor; be above everything." (S. Ambros. de Off. i. 2.) These
and such as these are what we ought to be hearing. But here are we
discoursing about swearing; and our case is just the same as if, when a
person ought to be a philosopher, one should take him away from the
great masters, and set him to spell syllables letter by letter! Just
think now what a disgrace it would be for a man having a flowing beard,
and with staff in hand, and cope on shoulders,(3) to go to school with
chil-
69
dren, and be set the same tasks with them would it not be above measure
ridiculous? And yet the ridicule which belongs to us is even greater.
For not as the difference between philosophy and the spelling-lesson,
so is that between the Jewish polity and ours: no indeed, but as the
difference between angels and men. Say now, if one could fetch down an
angel from heaven, and should bid him stand here and listen to our
preaching, as one whose duty it is to conform himself thereto, would it
not be shameful and preposterous? But if to be yet, like children,
under teaching about these things be ridiculous; what must it be, not
even to attend to these things: how great the condemnation, how great
the shame To be Christians still, and to have to learn that it is not
right to swear! However, let us put up with that, lest we incur even
worse ridicule.
Well, then, let us speak to you to-day from the Old
Testament. What does it tell us? "Accustom not thy mouth to swearing;
neither use thyself to the naming of the Holy One." And why? "For as a
servant that is continually beaten shall not be without a blue mark, so
he that sweareth." (Ecclus. xxiii. 10.) See the discernment of this
wise man. He did not say, "Accustom not to swearing" thy mind, but "thy
mouth"; because being altogether an affair of the mouth, thus it is
easily remedied. For at last it becomes a habit without intention; as
for instance, there are many who entering the public baths, as soon as
they have passed the threshold, cross (Hom. in 1 Cor. xi. 7) themselves
(<greek>sfragizontai</greek>).(1) This the hand has got to
do, without any one's bidding, by force of habit. Again, at the
lighting of a candle, often when the mind is intent on something else,
the hand makes the sign. In the same way also the mouth, without
concurrence of the mind, articulates the word, from mere habit, and the
whole affair is in the tongue. "Neither use thyself," he says, "to the
naming of the Holy One. For as a servant that is continually beaten
shall not be without a blue mark, so he that sweareth." He speaks not
here of false oaths, but he cuts down all oaths, and to them also
assigns their punishment. Why then, swearing is a sin. For such in
truth is the soul; full of all these ulcers, all these scars. But you
do not see them? Yes, this is the mischief of it; and yet you might see
if you wished; for God has given you eyes. With eyes of this kind did
the Prophet see, when he said, "My wounds stink, and are corrupt,
because of my foolishness." (Ps. xxxviii. 5.) We have despised God, we
have hated that good Name, we have trodden Christ under foot, we have
lost all reverence, none names the Name of God with honor. Yet if you
love any one, even at his name you start to your feet; but God you thus
continually invoke, and make nothing of it. Call upon Him for the
benefit of your enemy; call upon Him for the salvation of your own
soul; then he will be present, then you will delight Him; whereas now
you provoke Him to anger. Call upon Him as Stephen did; "Lord," he
said, "lay not this sin to their charge." (ch. vii. 59.) Call upon Him
as did the wife of Elkanah, with tears and sobs, and prayers. (1 Sam.
i. 10.) I prevent you not, rather I earnestly exhort you to it. Call
upon him as Moses called upon Him, yea, cried, interceding for those(2)
who had driven him into banishment. For you to make mention at random
of any person of consideration, is taken as an insult: and do you bandy
God about in your talk, in season, out of season? I do not want to
hinder you from keeping God always in your mind: nay, this I even
desire and pray for, only that you should do this, so as to honor Him.
Great good would this have done us, if we had called upon God only when
we ought, and for what we ought. And why, I would ask, were such
miracles wrought in the Apostles' times, and not in ours? And yet it is
the same God, the same Name. But no, the case is not the same. For then
they called upon Him only for those objects which I have mentioned;
whereas we call upon Him not for these, but quite other purposes.--If a
man refuse to believe you, and that is why you swear, say to him,
"Believe me:" however, if you will needs make oath, swear by yourself.
I say this, not to set up a law against Christ's law; God forbid; for
it is said. "Let your yea be yea, and your nay, nay (Matt. v. 37): but
by way of coming down to your present level, that I may more easily
lead you to the practice of this commandment, and divert you from this
tyrannical habit. How many who have done well in other respects, have
been undone by these practices! Shall I tell you why it was permitted
the ancients to take oaths? (for to
70
take false oaths, was not permitted to them either.) Because they swore
by idols. But are you not ashamed to rest in laws, by which they in
their infirmity were led on to something better? It is true, when I
take a Gentile in hand, I do not immediately lay this injunction upon
him, but in the first place I exhort him to know Christ; but if the
believer, who has both learnt Him and heard Him, must needs crave the
same forbearance with the Gentile, what is the use, what the gain (of
his Christianity?)--But the habit is strong, and you cannot detach
yourself from it? Well then, since the tyranny of habit is so great,
transfer it into another channel. And how is this to be done? you will
ask. What I have said often, I say also now; let there be many monitors
(<greek>logistai</greek>), let there be many examiners and
censors
(<greek>ex</greek>s210><greek>tastai</greek>,
<greek>dokimastai</greek>). Say, if you chance to put on
your(1) mantle inside out, you allow your servant to correct your
mistake, and are ashamed to learn of him, although there is much to be
ashamed of in this; and here when you are getting hurt to your soul,
are you ashamed to be taught better by another? You suffer your menial
to put your dress in order, and to fasten your shoes, and will you not
endure him that would put your soul in order? Let even your menial,
your child, your wife, your friend, your kinsman, your neighbor, be
your teachers on this point. For as when a wild beast is hunted down
from all sides, it is impossible for it to escape; so he that has so
many to watch him, so many to reprove him, who is liable to be struck
at from all sides, cannot help being on his guard. The first day he
will find it hard to put up with, and the second, and the third; but
after that it will come easier, and, the fourth passed, there will not
even be anything to do. Make the experiment, if you doubt me; take it
into consideration, I beseech you. It is not a trifling matter to be
wrong in, nor yet to come fight in; on both sides it is great for evil
and for good. May the good be effected, through the grace and
loving-mercy of our Lord Jesus Christ, to Whom with the Father and the
Holy Ghost be glory, power, and honor, now and ever, world without end.
Amen.
HOMILY XI.
ACTS IV. 23.
"And being let go, they went to their own company, and reported all
that the chief priests and elders had said unto them."
NOT for their own glory did they tell the tale--how
should such be their motive?--but what they displayed was the proofs
therein exhibited of the grace of Christ. All that their adversaries
had said, this they told; their own part, it is likely, they omitted:
this made the hearers all the more courageous. What then? These again
flee to the true Succor, to the Alliance invincible, and again, "with
one accord. And when they heard that," it is said, "with one accord
they lifted up their voice to God, and said:" (v. 24) and with great
earnestness, for it is no prayer made at random. Observe with what
exquisite propriety their prayers are framed: thus, when they besought
to be shown who was meet for the Apostleship, they said, "Thou, Lord,
which knowest the heart of all men, show:" (ch. i. 24) for it was a
subject for Prescience there: but here, where the thing needed was that
the mouths of their adversaries should be stopped, they speak of
lordship; wherefore they begin thus: Lord,
"(<greek>Despota</greek>) the God that madest heaven and
earth, and the sea, and all that in them is: Who,(2) by the Holy Ghost
through the mouth of Thy servant, David our father, didst say, Why did
the heathen rage, and the people imagine vain things? The kings of the
earth stood up, and the rulers were gathered together against the Lord,
and against His Christ." (v. 24-26.) It is to sue God, as one may say
upon His own covenants, that they thus produce this prophecy: and at
the same time to comfort themselves with the thought, that in vain are
all the imaginations of their foes. This then is what they say: Bring
those words into accomplishment, and show that they "imagine vain
things.--For of a truth," they proceed, "there were gathered together
in this city, against Thy holy Child Jesus,
(<greek>Paida</greek>) Whom Thou hast anointed, both Herod,
and Pontius
71
Pilate, together with the Gentiles and the people of Israel, for to do
whatsoever Thy hand and Thy counsel determined before to be done. And
now, Lord, behold their threatenings." (v. 27-29.) Observe their
largeness of mind (<greek>filosofian</greek>). These are
not words of imprecation. In saying, "their threatenings, they do not
mean this or that thing specifically threatened, but only in general,
the fact of their threatening, perhaps, as being formidable. In fact,
the writer is concise in his narrative. And observe, they do not say,
"Crush them, cast them down;" but what? "And grant unto Thy servants,
that with all boldness they may speak Thy word." Let us also learn thus
to pray. And yet how full of wrath one would be, when fallen among men
intent upon killing him, and making threats to that effect? how full of
animosity? But not so these saints. "By stretching forth Thine hand to
heal, and that signs and wonders may be done by the Name of Thy holy
Child Jesus." (v. 30.) If in that Name the mighty deeds are wrought,
great will be the boldness.
"And when they had prayed, the place was shaken
where they were assembled together." (v. 31.) This was the proof that
they were heard, and of His visitation. "And they were all filled with
the Holy Ghost." What means, "They were filled?" It means, They were
inflamed; and the Gift burned up within them. "And they spake the word
of God with boldness. And the multitude of them that believed were of
one heart and of one soul." (v. 32.) Do you see that together with the
grace of God they also contributed their part? For everywhere it ought
to be well observed, that together with the grace of God they do their
part likewise. Just as Peter said above, "Silver and gold have I none";
and again, that "they were all(1) together." (ch. iii. 6.) But in this
place, having mentioned that they were heard, the sacred writer
proceeds to speak also of them, what virtue they showed. Moreover, he
is just about to enter upon the narrative of Sapphira and Ananias, and
with a view to show the detestable conduct of that pair, he first
discourses of the noble behavior of the rest. Now say, did their love
beget their poverty, or the poverty the love? In my opinion, the love
begat the poverty, and then the poverty drew tight the cords of love.
For observe what he says: "They were all of one heart and of one soul."
Behold,(2) heart and soul are what make the "together." "Neither said
any of them that aught of the things which he possessed was his own;
but they had all things common. And with great power the Apostles
rendered their testimony (<greek>apedidoun</greek>) of the
resurrection." (v. 33.) The phrase betokens them to be as persons put
in trust with a deposit: he speaks of it as a debt or obligation: that
is, their testimony they with boldness did render, or pay off, to all.
"And great grace was upon them all. Neither was there any among them
that lacked." (v. 34.) Their feeling was just as if they were under the
paternal roof, all for awhile(3) sharing alike. It is not to be said,
that though indeed they maintained the rest, yet they did it with the
feeling that the means whereof they maintained them were still their
own. No, the admirable circumstance is this, that they first alienated
their property, and so maintained the rest, on purpose that the
maintenance might not come as of their own private means, but as of the
common property. "For as many as were possessors of lands or houses
sold them, and brought the price of the things that were sold, and laid
them down at the Apostles' feet; and distribution was made unto every
man according as he had need." (v. 35.) A great mark of honor this,
that "they laid them at the Apostles' feet. And Joses, who by the
Apostles was surnamed Barnabas, ('which is, being interpreted, The son
of consolation.')" (v. 36.) I do not think that this is the same with
the companion of Matthias; for that person was also called Justus and
[Barsabas, but this, Joses and] "Barnabas" ["son of consolation "]. I
suppose he also received the name from his virtue, as being qualified
and suited for this duty. "A Levite, and of the country of Cyprus by
birth." Observe on all occasions how the writer indicates the breaking
up of the Law. But how was he also a "Cyprian by birth?" Because they
then even removed to other countries, and still were called Levites.
"Having land, sold it, and brought the price, and laid it at the
Apostles' feet.(4)"
Let us now look over again what has been said. ["And
being let go, they went to their own company, and reported all that the
chief priests and elders had said unto them."] (Recapitulation, v. 23.)
See the unostentatious
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conduct of the Apostles, and their largeness of mind. They did not go
about boasting, and say, "How we served
(<greek>apekrhsameqa</greek>) the priests!" nor were they
ambitious of honor: but, we read, "they came unto their own company.
Observe how they do not cast themselves upon temptations, but when the
temptations present themselves, with courage endure them. Had it been
some other of the disciples, perhaps, emboldened by the countenance of
the multitude, he might have insulted, might have vented ever so many
harsh expressions. But not so these true philosophers; they do all with
mildness and with gentleness. "And when they heard that, we read, with
one accord they lifted up their voice to God. (v. 24.) That shout
proceeded from delight and great emotion. Such indeed are the prayers
which do their work, prayers replete with true philosophy, prayers
offered up for such objects, by such persons, on such occasions, in
such a manner; whereas all others are abominable and profane. "Lord,
Thou the God that madest heaven and earth, the sea, and all that in
them is." Observe how they say nothing idle, no old wives' talk and
fables, but speak of His power. Just as Christ Himself said to the
Jews, "If I by the Spirit of God do cast out devils: behold the Father
also speaks by the Spirit. For what saith it? "Lord, the God Who,(1) by
the Holy Ghost, through the mouth of our father Thy servant David didst
say, Why did the nations rage?" (v. 25.) Scripture is wont thus to
speak of one as of many. "For of a truth, Lord, against Thy Holy Child
Jesus, Whom Thou didst anoint,(2) both Herod and Pontius Pilate, etc.
(v. 27.) Observe how, even in prayer, they circumstantially describe
the Passion, and refer all to God.--That is, Not they had power to do
this: but Thou didst it all, Thou(8) that didst permit, that dost call
to account, and yet didst bring to accomplishment, Thou the All-skilful
and Wise, that didst serve Thee of Thine enemies for Thine own
pleasure. (v. 28.) "For to do whatever Thy hand," etc. Here they
discourse of His exceeding Skill and Wisdom and Power. So then, as
enemies they came together, and with murderous purpose, and as opposing
themselves, but they did what things Thou wouldest: 'For to do," as it
is said, "whatsoever Thy hand and Thy purpose determined before to be
done." What means, "Thy hand?" Here he seems to me to denote(4) one and
the same thing by power and purpose, meaning that for Thee it is enough
but to will: for it is not by power that one determines. "Whatsoever
Thy hand," etc. i.e. Whatsoever Thou didst ordain: either this is the
meaning, or, that by His hand He did effect. "And now, Lord, regard
their threatenings." (v. 29.) As at that time, it is said, they
"imagined vain things," so "now," grant that their imaginations may be
in vain: i.e. let not their threatenings come into accomplishment. And
this they said not because they would themselves deprecate any
hardship, but for the preaching's sake. For they do not say, "and
deliver us out of dangers;" but what? "And grant unto Thy servants,
that with all boldness they may speak Thy word." Thou Who didst bring
to pass the former designs, bring these also to accomplishment.
Observe,(5) how they affirm God to be the Author of their confidence;
and how they ask all for God's sake, nothing for their own glory or
ambition. They promise for their own part, that they will not be
dismayed; but they pray that signs may be wrought "by stretching forth
Thy hand to heal, and that signs and wonders may be done :" (v. 30) for
without these, however great the zeal they showed, they would be
striving to no purpose. God assented to their prayer, and manifested
this, by shaking the place. For "when they had prayed," it is said,
"the place was shaken. (v. 31.) And wherefore this was done, hear from
the prophet, when he says, "He looketh on the earth, and maketh it to
tremble. (Ps.
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civ. 32.) For by this He made it manifest that He is present to their
prayers. And again, another prophet saith, "The earth was shaken, and
did tremble at the presence of the Lord." (Ps. xviii. 7; lxviii, 8.)
And God did this, both to make it more awful, and to lead them on to a
courageous trust. "And they were all filled with the Holy Ghost, and
they spake the word of God with boldness." They(1) gained increased
boldness. As it was the beginning (of their work), and they had
besought a sensible sign for their persuasion
(<greek>pros</greek> <greek>to</greek>
<greek>peisqhnai</greek>
<greek>autous</greek>)--but after this we nowhere find the
like happening--therefore great was the encouragement they received. In
fact, they had no means of proving that He was risen, save by
miraculous signs. So that it was not only their own assurance
(<greek>asfaleian</greek>) that they sought: but that they
might not be put to shame, but that they might speak with boldness.
"The place was shaken," and that made them all the more unshaken. For
this is sometimes a token of wrath, sometimes of favor and providence,
but on the present occasion, of wrath. For(2) in those times it took
place in an unusual manner. Thus, at the Crucifixion, the earth was
shaken: and the Lord Himself says, "Then there shall be famines, and
pestilences, and earthquakes in divers places. (Matt. xxiv. 7.) But
then the wrath of which it was a sign was against the adversaries: as
for the disciples, it filled them with the Spirit. Observe, even the
Apostles, after the prayer, are "filled with the Holy Ghost." "And(8)
the multitudes of them that believed," etc. (v. 32.) Great, you
perceive, is the virtue of this thing, seeing their was need of this
(grace) even in that Company. For this is the foundation of all that is
good, this of which he now for the second time makes mention, exhorting
all men to the. contempt of riches: "Neither(4) said any of them that
aught of the things he possessed was his own," "but they had. all
things common." For that this was in consequence not merely of the
miraculous signs, but of their own purpose, is manifest by the case of
Sapphira and Ananias. "And with great power gave the Apostles witness,"
etc. (v. 33.) Not in word, but with power the Apostles exhibited their
testimony of the Resurrection: just as Paul saith, "And my preaching
was not with persuasive words of human wisdom, but with manifestation
of the Spirit and of power." And it is not merely, With power, but,
"With great power." (1 Cor. ii. 4.) "And great grace," it says, "was
upon them all; for neither was there any among them that lacked. (v.
34.) This is why the grace (was upon them all,) for that "there was
none that lacked:" that is, from the exceeding ardor of the givers,
none was in want. For they did not give in part, and in part reserve:
nor yet in giving all, give it as their own. And they lived moreover in
great abundance: they removed all inequality from among them, and made
a goodly order. "For as many as were possessors," etc. And with great
respect they did this: for they did not presume to give into their
hands, nor did they ostentatiously present, but brought to the
Apostles' feet. To them they left it to be the dispensers, made them
the owners, that thenceforth all should be defrayed as from common, not
from private, property.(*)
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This was also a help to them against vain-glory. If this were done now,
we should ire more pleasant lives, both rich and poor, nor would it be
more pleasant to the poor than to the rich themselves. And if you
please, let us now for awhile depict it in words, and derive at least
this pleasure from it, since you have no mind for it in your actions.
For at any rate this is evident, even from the facts which took place
then, that by selling their possessions they did not come to be in
need, but made them rich that were in need. However, let us now depict
this state of things in words, and let all sell their possessions, and
bring them into the common stock--in words, I mean: let none be
excited, rich or poor. How much gold think you would be collected? For
my part, I conjecture--for of course it is not possible to speak
exactly--that supposing all here, men and women, to empty out their
whole property, lands, possessions, houses,--for I will not speak of
slaves, since at that time there was no such thing, but doubtless such
as were slaves they sat at liberty,--perhaps ten hundred thousand
pounds weight of gold would be the amount collected: nay, twice or
thrice as much. For consider; at what number of "juga"(1) (yokes) is
our city rated? How many (of the population) shall we say are
Christians? shall we say an hundred thousand, and the rest Greeks and
Jews? Then what thousands (of pounds)of gold would be collected! And
what is the number of poor? I do not think more than fifty thousand.
Then to feed that number daily, what abundance there would bet And yet
if the food were received in common, all taking their meals together,
it would require no such great outlay after all. But, you will ask,
what should we do after the money was spent? And do you think it ever
could be spent? Would not the grace of God be ten thousand fold
greater? Would not the grace of God be indeed richly poured out? Nay,
should we not make it a heaven upon earth? If, where the numbers were
three thousand and five thousand, the doing of this thing had such
splendid success, and none of them complained of poverty, how much more
glorious would this be in so vast a multitude? And even of those that
are without, who would not contribute?--But, to show that it is the
living separately that is expensive and causes poverty, let there be a
house in which are ten children: and the wife and the man, let the one
work at her wool, the other bring his earnings from his outdoor
occupation: now tell me, in which way would these spend most? by taking
their meals together and occupying one house, or by living separately?
Of course, by living separately. For if the ten children must live
apart, they would need ten several rooms, ten tables, ten attendants,
and the income otherwise in proportion. Is it not for this very reason,
that where there is a great number of servants, they have all one
table, that the expense may not be so great? For so it is, division
always makes diminution, concord and agreement make increase. The
dwellers in the monasteries live just as the faithful did then: now did
ever any of these die of hunger? was ever any of them not provided for
with plenty of everything? Now, it seems, people are more afraid of
this than of falling into a boundless and bottomless deep. But if we
had made actual trial of this,(2) then indeed we should boldly venture
upon this plan (<greek>tou</greek>
<greek>pragmatos</greek>). What grace too, think you, would
there not be! For if at that time, when there was no believer but only
the three thousand and the five thousand: when all, throughout the
world, were enemies, when they could nowhere look for comfort, they yet
boldly entered upon this plan with such success; how much more would
this be the case now, when by the grace of God there are believers
everywhere throughout the world? What Gentile would be left? For my
part, I think there would not be one: we should so attract all, and
draw them to us? But yet if we do but make(3) fair progress, I trust in
God that even this shall be realized. Only do as I say, and let us
successfully achieve things in their regular order; if God grant life,
75
I trust that we shall soon bring you over to this way of life.
In the first place, as regards that law about
swearing: accomplish that; establish it firmly: and let him that has
kept it make known him that has not, and call him to account withal and
rebuke him sternly. For the supra, Hom. viii.) appointed time
(<greek>h</greek> <greek>proqesmia</greek>), is
at hand and I am holding inquisition in the matter, and him that is
found guilty I will banish and exclude. But God forbid that any such
should be found among us; rather may it appear, that all have strictly
kept this spiritual watchword. And as in war it is by the watchword
that friends and strangers are shown, so let it be now; for indeed now
also we are engaged in a war; that we may know our brethren that are
properly such. For what a good thing it is that we should have this to
be our cognizance both here and in a foreign land! What a weapon this,
against the very head of the devil! A mouth that cannot swear will soon
both engage God in prayers, and smite the devil a deadly blow. A mouth
that cannot swear will also be incapable of using insulting language.
Cast out this fire from your tongue, as you would from a house: this
fire, drag it out. Give your tongue a little rest: make the sore less
virulent. Yea, I beseech you, do this, that I may go on to set you
another lesson: for as long as this is not rightly done, I dare not
pass on to any other. Let this lesson be got perfectly, and you shall
have a consciousness of the achievement, and then I will introduce you
to other laws, or rather not I, but Christ. Implant in your soul this
good thing, and by little and little ye shall be a paradise of God, far
better than that paradise of old. No serpent among you, no deadly tree,
nor any such thing. Fix this habit deep. If this be done, not ye only
that are present shall be benefitted, but all that are in all the
world; and not they alone, but those that are to succeed hereafter. For
a good habit having once entered, and being kept by all, will be handed
on to long ages, and no circumstances shall be able to erase it. If he
that gathered sticks on the sabbath was stoned,--the man that is doing
a far more heinous work than that gathering, the man that is amassing a
lead of sins, for such is the multitude of oaths, what shall he
undergo? what shall he not have to endure? You will receive great
assistance from God, if this be well achieved by you. If I were to say,
Be not abusive, immediately you will plead to me your indignation;
should I say, Be not envious, you will urge some other excuse. But in
this case you have nothing of the kind to say. On which account I began
with the easy precepts, which indeed is also the uniform practice in
all arts. And thus one comes to the higher duties, by learning first
those which are easier far. How easy it is you will see, when by the
grace of God having succeeded in this, you shall receive another
precept.
Put it in my power to speak out boldly, in the
presence both of Gentiles and of Jews, and, above all, of God. Yea, I
entreat you by the love, by the pangs wherewith I have travailed for
your birth, "my little children." I will not add what follows, "of whom
I travail in birth again;" nor will I say, "until Christ be formed in
you." (Gal. iv. 19). For I am persuaded, that Christ has been formed in
you. Other language I will use towards you; "My brethren, dearly
beloved and longed for, my joy and my crown." (Phil. iv. 1.) Believe me
that I shall use no other language. If at this moment there were placed
upon my head ten thousand richly-jewelled royal crowns, they could not
give me the joy which I feel at your growth in holiness; or rather, I
do not think the monarch himself has such a joy, as that wherewith I
joy over you. Let him have come home, victorious over all the nations
at war with him, let him have won many other crowns besides the crown
of his right; and receive other diadems as tokens of his victory: I do
not think he would joy over his trophies, as I joy over your soul's
progress. For I exult, as if I had a thousand crowns on my head; and
well may I rejoice. For if by the grace of God you achieve this good
habit, you will have gained a thousand battles far more difficult than
his; by wrestling and fighting with malicious demons, and fiendish
spirits, with the tongue, not with sword, but by the will. For consider
how much is gained, if so be that you do succeed! You have eradicated,
first, a heinous habit; secondly, an evil conceit, the source of all
evil, namely, the opinion that the thing is indifferent and can do no
hurt; thirdly, wrath; fourthly, covetousness; for all these are the
offspring of swearing. Nay, hence you will acquire a sure footing in
the way to all other virtues. For as when children learn their letters,
they learn not them alone, but by means of them are gradually taught to
read; so shall it be With you. That evil conceit will no longer deceive
you, you will not say, This is indifferent; you will no longer speak by
mere habit, but will manfully stand against all, so that having
perfected in all parts that virtue which is after God, you may reap
eternal blessings, through the grace and loving-kindness of His
Only-Begotten Son, to Whom with the Father and the Holy Ghost be glory,
power and honor, now and ever, world without end. Amen.
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HOMILY XII.
ACTS IV. 36, 37.
And Joses, who by the Apostles was surnamed Barnabas (which is, being
interpreted, The son of consolation), a Levite, and of the country of
Cyprus, having land, sold it, and brought the money, and laid it at the
Apostles' feet."
THE writer is now about to relate the affair of
Ananias and Sapphira, and in order to show that the man's sin was of
the worst description, he first mentions him who performed the virtuous
deed; that, there being so great a multitude all doing the same, so
great grace, so great miracles, he, taught by none of these, but
blinded by covetousness, brought destruction upon his own head. "Having
land,--meaning that this was all he possessed,--sold it, and brought
the money, and laid it at the Apostles' feet. But a certain man named
Ananias, with Sapphira his wife, sold a possession, and kept back part
of the price, his wife also being privy to it, and brought a certain
part, and laid it at the Apostles' feet." (ch. v. 1, 2.) The
aggravating circumstance was, that the sin was concerted, and none
other saw what was done. How came it into the mind of this hapless
wretch to commit this crime? "But Peter said, Ananias, why hath Satan
filled thine heart to lie to the Holy Ghost, and to keep back part of
the price of the land?" (v. 3.) Observe even in this, a great miracle
performed, greater far than the former. "Whiles it remained," say she,
"was it not thine own? and after it was sold, was it not in thine own
power?" (v. 4.) That is, "Was there any obligation and force? do we
constrain you against your will?" "Why hast thou conceived this thing
in thine heart? thou hast not lied unto men, but unto God. And Ananias
hearing these words fell down, and gave up the ghost." (v. 5.) This
miracle is greater than that of the lame man, in respect of the death
inflicted, and the knowing what was in the thought of the heart, even
what was done in secret.(*) "And great fear came on all them that heard
these things. And the young men arose, and wound him up, and carried
him out, and buried him. And it was about the space of three hours
after, when his wife, not knowing what was done, came in. And Peter
answered unto her, Tell me whether ye sold the land for so much?" (v.
6-8.) The woman he would fain save, for the man had been the author of
the sin: therefore he gives her time to clear herself, and opportunity
for repentance, saying, "Tell me whether ye sold the land for so much?
And she said, Yea, for so much. Then Peter said unto her, How is it
that ye have agreed together to tempt the Holy Ghost? Behold, the feet
of them which have buried thy husband are at the door, and shall carry
thee out. Then she fell down straightway at his feet, and yielded up
the ghost; and the young men came in, and found her dead, and, carrying
her forth, buried her by her husband. And great fear came upon all the
Church, and upon as many as heard these things." (v. 9-11.)
After this fear had come upon them, he wrought more
miracles; both Peter and the rest; "And by the hands of the Apostles
were many signs and wonders wrought among the people; and they were all
with one accord in Solomon's porch. And of the rest durst no man join
himself to them," i.e. to the Apostles; "but the people magnified
them," i.e. the Jewish people. If(1) "no man durst join himself unto
them," the Apostles, "there were," however, "the more added unto the
Lord, believers, multitudes both of men and of women, insomuch that
they brought out into the streets their impotent folk, and laid them
upon couches and beds, that at the least the shadow of Peter passing by
might overshadow some of them." (v. 12-15.) For Peter was the
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wonderful one, and he to whom they more gave heed both because of his
public harangue, the first and the second and the third, and because of
the miracle; for he it was that wrought the miracle, the first, the
second, the third: for the present miracle was twofold: first, the
convicting the thoughts of the heart, and next the inflicting of death
at his word of command. "That at the least the shadow of Peter passing
by," etc. This had not occurred in the history of Christ; but see here
what He had told them actually coming to pass, that "they which believe
on Me, the works that I do shall they do also; and greater works than
these shall they do." (John xiv. 12.) "There came also a multitude out
of the cities round about unto Jerusalem, bringing sick folks, and them
that were vexed with unclean spirits; and they were healed every one."
(v. 116.)
And now I would have you observe the way in which
their whole life is interwoven. First there was despondency on account
of Christ taken from them, and then came joy because of the Spirit
descending upon them; again, dejection because of the scoffers, and
then joy in the result of their own apology. And here again we find
both dejection and gladness. In that they were become conspicuous, and
that God made revelations to them, there was gladness: in that they had
cut off some of their own company, there was sadness. Once more: again
there is gladness upon their success, and again sadness by reason of
the High Priest. And so it will be seen to be the case throughout. And
the same will be found to hold in the case of the ancient saints
likewise.--But let us look over again what has been said.
"They sold them," it is written, "and brought the
prices, and laid them down at the Apostles' feet." (Recapitulation. iv,
34-37.) See, my beloved brethren, how instead of leaving the Apostles
to sell, they themselves sold, and presented the prices to them.
"But(1) a certain man named Ananias," etc. (v. 1.) This history touches
Bishops too, and very forcibly. And the wife of Ananias was privy to
the thing done: therefore he examines her. But perhaps some one will
say that he dealt very harshly with her. What do you mean? What
harshness? If for gathering sticks a man is to be stoned, much rather
ought he for sacrilege; for this money was become sacred. He that has
chosen to sell his goods and distribute them, and then withdraws them,
is guilty of sacrilege. But if he is sacrilegious, who resumes from his
own, much more he who takes from what is not his own. And do not think
that because the consequence is not now the same, the crime will go
unpunished. Do you see that this is the charge brought against Ananias,
that having made the money sacred, he afterwards secreted it? Couldest
thou not, said Peter, after selling thy land, use the proceeds as thine
own? Wast thou forbidden? Wherefore after thou hadst promised it? See
how at the very beginning, the devil made his attack; in the very midst
of such signs and wonders, how this man was hardened! Something of the
same kind had happened upon a time in the Old Testament. The son of
Charmi coveted the devoted thing: for observe there also what vengeance
ensues upon the sin. Sacrilege, beloved, is a most grievous crime,
insulting, and full of contempt. We neither obliged thee to sell, the
Apostle says, nor to give thy money when thou hadst sold; of thine own
free choice thou didst it; why hast thou then stolen from the sacred
treasury? "Why," he says, "hath Satan filled thine heart?" (v. 3.)
Well, if Satan did the thing, why is the man made guilty of it? For
admitting the influence of the devil, and being filled with it. You
will say, they ought to have corrected him. But he would not have
received correction; for he that has seen such things as he had seen,
and is none the better, would certainly be none the better for anything
else that could be done; the matter was not one to be simply passed
over: like a gangrene, it must be cut out, that it might not infect the
rest of the body. As it is, both the man himself is benefitted in
regard that he is not left to advance further in wickedness, and the
rest, in that they are made more earnest; otherwise the contrary would
have ensued. In the next place, Peter proves him guilty, and shows that
the deed was not hidden from him, and then pronounces the sentence. But
wherefore, upon what purpose hast thou done this? Didst thou wish to
keep it? Thou oughtest to have kept it all along, and never to have
professed to give it. The sacrilege, beloved, is a grievous one. For
another, it may be, coveted what was not his own: but it was at thy
discretion to keep what was thine own. Why then didst thou first make
it sacred, and then take it? Out of excessive contempt hast thou done
this. The deed does not admit of pardon, it is past pleading
for.--Therefore let it be no stumbling-block to any, if at present also
there are sacrilegious persons. If there were such persons then, much
more now, when evils are
78
many. But let us "rebuke them before all, that others also may fear."
(1 Tim. v. 20.) Judas was sacrilegious, but it was no stumbling-block
to the disciples. Do you see how many evils spring from love of money?
"And great fear, it is said, came on all them that heard these things."
(v. 5.) That man was punished, and others profited thereby. Not without
cause. And yet, signs had been wrought before: true, but there was not
such a sense of fear. So true is that saying, "The Lord is known by
executing judgments." (Ps. ix. 16.) The same thing had occurred in the
case of the Ark: Uzzah was punished and fear came upon the rest. (2
Sam. vi. 7.) But in that instance the king through fear removed from
him the Ark; but here the disciples became more earnestly heedful. ["
And it was about the space of three hours after, when his wife, not
knowing what was done, came in," etc.] (v.7.) But observe how Peter,
instead of sending for her, waited till she entered; and how none of
the others durst carry out the intelligence. Such the teacher's
awfulness, such the disciples' reverence, such the obedience! "An
interval of three hours,"--and yet the woman did not hear of it, and
none of those present reported it, although there was time enough for
it to be noised abroad; but they were afraid. This circumstance the
Evangelist relates with wonder even, when he says, "Not knowing what
was done, came in." "And Peter answered unto her," etc. (v. 8.) And yet
she might have perceived even from this that Peter knew the secret. For
why, having questioned none other, does he question you? Was it not
clear that he asked because he knew? But so great was her hardness, it
would not let her attempt to evade the guilt; and with great confidence
she replied; for she thought she was speaking only to a man. The
aggravation of the sin was, that they committed it as with one soul,
just as upon a settled compact between them. "How is it that ye have
agreed together," he said, "to tempt the Spirit of the Lord? behold,
the feet of them which have buried thy husband are at the door." (v.
9.) First he makes her learn the sin, and then shows that she will
justly suffer the same punishment with her husband, since she has
committed the same wickedness: "And they shall carry thee out. And she
fell down straightway at his feet," for she was standing near him, and
yielded up the ghost." (v. 10.) So entirely by their own act had they
invited upon themselves the vengeance! Who after that would not be
struck with awe? who would not fear the Apostle? who would not marvel?
who not be afraid? "And they were with one accord, all of them in
Solomon's porch," (v. 12) no longer in a house, but having occupied the
very Temple, they there passed their time! No longer they guarded
themselves against touching the unclean; nay, without scruple they
handled the dead. And observe how, while to their own people they are
severe, against the aliens they do not exercise their power. "But(1)
the people," he says, "magnified them." (v. 13.) And as he had
mentioned their being "in Solomon's porch," that you may not wonder how
the multitude allowed this, he tells us that they did not dare even to
approach them: for "no man," he says, "durst join himself unto them."
"But believers were the more added unto the Lord, multitudes both of
men and women: insomuch that they brought forth the sick into the
streets, and laid them on beds and couches, that at the least the
shadow of Peter passing by might overshadow some of them." (v. 14, 15.)
Great faith, surpassing what had been shown in the case of Christ. How
comes this? Because Christ declared: "And greater works than these
shall he do, because I go unto My Father." (John xiv. 12.) And these
things the people do, while the Apostles remain there, and are not
moving about from place to place: also from other places they were all
bringing [their sick] on beds and couches: and from all quarters
accrued to them fresh tribute of wonder; from them that believed, from
them that were healed, from him that was punished; from their boldness
of speech towards those (their adversaries), from the virtuous behavior
of the believers: for certainly the effect produced was not owing to
the miracles only. For though the Apostles themselves modestly ascribe
it all to this cause, declaring that they did these things in the name
of Christ, yet at the same time the life and noble conduct of the men
helped to produce this effect. "And believers were more added unto the
Lord, multitudes both of men and women." Observe, how he now no longer
tells the number of them that believe; at such a rate was the faith
making way even to an immense multitude, and so widely was the
Resurrection proclaimed. So then "the people magnified them:" but they
were now no longer lightly to be despised as once they were: for in a
little moment, at a single turn of the scale, such have been the
effects produced by the fisherman and by the publican! Earth was become
a heaven, for manner of life, for boldness of speech, for wonders, for
all besides; like Angels were they looked upon with
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wonder: all unconcerued for ridicule, for threats, for perils:
compassionate(1) were they, and beneficent; some of them they succoured
with money, and some with words, and some with healing of their bodies
and of their souls; no kind of healing (<greek>pan</greek>
<greek>eidos</greek> <greek>iatreias</greek>)
but they accomplished.
Peter all but pleads for himself, when at the point
to inflict the punishment, and at the same time gives a lesson to the
rest. For because the act would seem exceeding stern, therefore it is
that he does so much(2) in the case.(*) In respect of the woman also
the process of judgment was terrible. But(3) see how many evils grow
out of the sacrilege covetousness, contempt of God, impiety; and upon
these too he pleaded for himself before the assembly, in that he did
not immediately proceed to punishment, but first exposed the sin. None
groaned, none lamented, all were terrified. For as their faith
increased, the signs also were multiplied, and great was the fear among
their own company: for the things which are from without do not so
militate (<greek>polemei</greek>) against our peace, as do
the acts of our own people. If we be firmly joined together, no(4)
warfare will be hard: but the mischief would be the being divided and
broken up. Now they went about in the public place: with boldness they
attacked even the market, and in the midst of enemies they prevailed,
and that saying was fulfilled, "Be Thou Ruler in the midst among Thine
enemies." (Ps. cx. 2.) This was a greater miracle, that they, arrested,
cast into prison, should do such acts as these!
If those for lying suffered such things, what shall
not the perjured suffer? Because she simply affirmed, "Yea, for so
much," ye see what she suffered. Bethink you then; they that swear and
forswear themselves, of what should they be worthy? It(5) comes in
opportunely to-day even from the Old Testament to show you the
heinousness of perjury. "There was," it says, "a flying sickle, ten
cubits in breadth." (Zech. v. 2.) The "flying" betokens the swift
advent of the vengeance which pursues oaths; that it is many cubits in
length and breadth, signifies the force and magnitude of the woes; that
it comes flying "from heaven," is to show that the vengeance comes from
the judgment-seat on high: that it is in the form of a sickle," denotes
the inevitableness Of the doom: for just as the sickle, where it comes
and has hooked the neck, is not drawn back with nothing but itself, but
with the head reaped off, even so the vengeance which comes upon the
sweaters is severe, and will not desist until it have completed its
work. But if we swear and escape, let us not be confident; this is but
to our woe. For what think ye? How many, since Ananias and Sapphira,
have dared the same with them? How is it then, say you, that they have
not met with the same fate? Not because it was allowed in them, but
because they are reserved. for a greater punishment. For those who
often sin and are not punished, have greater reason to fear and dread
than if they were punished. For the vengeance is increased for them by
their present impunity and the long-suffering of God. Then let us not
look to this, that we are not punished; but let us consider whether we
have not sinned: if sinning we are not punished, we have the more
reason to tremble. Say, if you have a slave, and you only threaten him,
and do not beat him; when is he most in fear, when most inclined to run
away? Is is not when you only threaten him? And hence we advise each
other not to be continually using
80
threats, thereby choosing rather to agitate the mind by the terror, and
lacerating it worse than with blows. For in the one instance the
punishment is momentary, but in the other it is perpetual. If then no
one feels the stroke of the sickle, do not look to this, but rather let
each consider whether he commits such sins. Many like things are done
now as were done before the Flood, yet no flood has been sent: because
there is a hell threatened, and vengeance. Many sin as the people did
in Sodom, yet no rain of fire has been poured down; because a river of
fire is prepared. Many go the lengths of Pharaoh; yet they have not
fared like Pharaoh, they have not been drowned in a Red Sea: for the
sea that awaits them, is the sea of the bottomless pit, where the
punishment is not accompanied with insensibility, where there is no
suffocation to end all, but in ever lengthened torture, in burning, in
strangling, they are consumed there. Many have offended like the
Israelites, but no serpents have devoured them: there awaits them the
worm that never dieth. Many have been like Gehazi, yet they have not
been struck with leprosy: for instead of leprosy, it remains for them
to be cut asunder, and numbered among the hypocrites. Many have both
sworn and forsworn; but if they have indeed escaped, let us not be
confident: the gnashing of teeth awaits them. Yea, here too they will
suffer many grievous woes, though, it may be, not immediately, but
after further transgressions, that the vengeance may be the greater;
for even we often set out at first with small sins, and then through
great offences lose all. Therefore when you see anything happening to
you, call to mind that particular sin of yours. The sons of Jacob are
an example of this. Remember Joseph's brothers; they had sold their
brother, they had even attempted to slay him; nay, they had slain him,
as far as inclination went; they had deceived and grieved the old man;
they suffered nothing. After many years they are brought into extreme
peril, and now they are put in remembrance of this their sin. Exceeding
wisely is this circumstance brought in. Hear what they say: "We are
verily guilty concerning our brother." (Gen. xlii. 21.) In this manner
then do thou also, when anything happens, say, We are verily guilty,
because we have not obeyed Christ; because we have sworn; my much
swearing, and my false swearing, has fallen upon my own head. Confess
thou; since they also confessed, and were saved. For what though the
punishment follow not immediately? Since Ahab also did not immediately
after his sin in the matter of Naboth suffer that vengeance which he
yet at last suffered. (1 Kings xxi. 19.) And what is the reason of
this? God sets thee a time, in which to wash thyself clean; but if thou
persist, at last He will send down the vengeance. You have seen the
fate of liars. Consider what is the fate of false swearers, consider,
and desist. It is impossible a swearer should not forswear himself,
whether he will or not; and no perjurer can be saved. One false oath
sufficeth to finish all, to draw down upon us the whole measure of
vengeance. Let us then take heed to ourselves, that we may escape the
punishment due to this offence, and be deemed worthy of the loving
kindness of God, through the grace and mercies of His only-begotten
Son, with Whom to the Father and the Holy Ghost be glory, power, and
honor, now and ever, and world without end. Amen.
HOMILY XIII.
ACTS V. 17, 18.
"Then having risen up, the high-priest and they that were with him
(which is the sect of the Sadducees) were filled with indignation, and
laid their hands on the Apostles, and put them in the common prison."
"Having risen up," that is, being(1) roused, being
excited at the things taking place, the high-priest and they which were
with him (which is the sect of the Sadducees) were
81
filled with indignation, and laid their hands on the Apostles:" they
now assault them more vigorously: "and put them in the common prison;"
but did not forthwith bring them to trial, because they expected them
again to be softened down. "But the Angel of the Lord opened the prison
doors, and brought them forth, and said, Go, stand and speak in the
temple to the people all the words of this life." "And when they heard
that, they entered into the temple early in the morning, and taught."
(v. 19-21.) This was done both for the encouragement of the disciples,
and for the benefit and instruction of the others. And observe how the
proceeding in the present instance is just the same as in what Christ
Himself did. Namely, in His miracles though He does not let men see
them in the act of being wrought, He furnishes the means whereby they
may be apprised of the things wrought: thus, in His Resurrection, He
did not let them see how He rose in the water made wine, the guests do
not see it done, for they have been drinking much, and the discernment
He loaves to others. Just so in the present case, they do not see them
in the act of being brought forth, but the proofs from which they might
gather what had been done, they do see. And it was by night that the
Angel put them forth. Why was this? Because(1) in this way they were
more believed than they would have been in the other: so, people would
not even have had occasion to put the question: they would not in some
other way have believed. So it was in the old times, in the case of
Nebuchadnezzar: he saw them praising God in the furnace, and then
indeed he was put in amazement. (Dan. iii. 24.) Whereas then these
priests ought as their first question to have asked, How came ye out?
instead of this, as if nothing had happened, they ask, "Did we not
straitly charge you not to speak?" (v. 28.) And observe, by report of
others they are apprised of all the circumstances: they see the prison
remaining closed with safety, and the guards standing before the
doors.(2) A twofold security this; as was the case at the sepulchre,
where was both the seal, and the men to watch. See how they fought
against God! Say, was this of man's doing, that happened to them? Who
led them forth, when the doors were shut? How came they out, with the
keepers standing before the door? Verily they must be mad or drunken to
talk so. Here are men, whom neither prison, nor bonds, nor closed
doors, had been able to keep in; and yet they expect to overpower them:
such is their childish folly! Their officers come and confess what has
taken place, as if on purpose to debar them from all show of reason. Do
you mark how there is miracle upon miracle, differing in kind, some
wrought by them, others on them, and these more illustrious than the
others? "And when they heard that, they entered into the temple early
in the morning, and taught. But the high-priest came, and they that
were with him, and called the council together, and all the senate of
the children of Israel, and sent to the prison to have them brought.
But when the officers came, and found them not in the prison, they
returned, and told, saying, The prison truly found we shut with all
safety, and the keepers standing without before the doors: but when we
had opened, we found no man within. Now when the high-priest and the
captain of the temple and the chief priests heard these things, they
doubted of them whereunto this would grow." (v. 21-25.) It(8) is well
ordered that the information was not brought to them at once, but they
are first utterly at a loss what to think, that when they have
considered it well and seen that there is a Divine Power in the case,
then they may learn the whole state of the case. "Then came one, and
told them, say-
82
ing, Behold, the men whom ye put in prison are standing in the temple,
and teaching the people. Then went the captain with the other officers,
and brought them without violence: for they feared the multitude, lest
they should have been stoned." (v. 25, 26.) O the folly of the men!
"They feared," saith he, "the multitude." Why, how had the multitude
helped the Apostles? When they ought to have feared that God Who was
continually delivering them like winged creatures out of their power,
instead of that, "they feared the multitude! "And the high-priest,"
shameless, reckless, senseless, "asked them, saying, Did not we
straitly command you that ye should not teach in this name? and, behold
ye have filled Jerusalem with your doctrine and intend to bring this
man's blood upon us." (v. 27, 28.) What then (say the Apostles)? Again
with mildness they address them; and yet they might have said, "Who are
ye, that ye countermand God?" But what do they say? Again in the way of
exhortation and advice, and with much mildness, they make answer. "Then
Peter and the other Apostles answered and said, We ought to obey God
rather than men." (v. 29.) High magnanimity! He shows them too that
they are fighting against God.(1) For, he says, Whom ye killed, Him
hath God raised up. "The God of our fathers raised up Jesus, Whom ye
slew and hanged on a tree. Him hath God exalted with His right hand to
be a Prince and a Saviour, for to give repentance to Israel, and
forgiveness of sins." (v. 30, 31.) And again they refer the whole to
the Father, that He should not seem to be alien to the Father. "And
hath exalted," saith He, "with his right hand." He affirms not merely
the Resurrection, but the Exaltation also. "For to give repentance to
Israel." Observe here as before the gain (to them): observe the
perfection of doctrine conveyed in the form of apology. "And we are
witnesses of these things." (v. 32.) Great boldness of speech! And the
ground of their credibility: "And so is also the Holy Ghost, Whom God
hath given to them that obey Him." Do you observe that they allege not
only the Spirits testimony? And they said not, "Whom He hath given" to
us, but, "to them that obey Him: therein alike showing their own
unassuming: temper, and intimating the greatness of the gift, and
showing the hearers that it was possible for them also to receive the
Spirit. See, how these people were instructed both by deeds and by
words, and yet they paid no heed, that their condemnation might be
just. For to this end did God suffer the Apostles to be brought to
trial, that both their adversaries might be instructed, and all might
learn, and that the Apostles might be invigorated to boldness of
speech. "And they hearing that, were cut to the heart." (v. 33.) The(2)
others (on a former occasion) "when they heard these things were
pricked;" here they were cut (as with a saw)
(<greek>dieprionto</greek>) "and desired to slay them."
(ch. ii. 37.)
But it is necessary now to look over again what we
have read. "But the angel of the Lord by night opened the prison doors,
and brought them forth, and said, Go, stand and speak in the temple to
the people all the words of this life. Brought(3) them forth."
(Recapitulation, v. 19, 20.) He did not bring them away to benefit
themselves thereby, but, "Stand," he says, "and speak in the temple to
the people." But if the guards had put them out, as those thought, they
would have fled, that is, supposing they had been induced to come out:
and if those had put them forth, they would not have stood in the
temple, but would have absconded. No one is so void of sense, as not at
once to see this. "Did we not straitly charge you?" (v. 28.) Well, if
they undertook to obey you, ye do well to call them to account: but if
even at the very time they told you they would not obey, what account
have you to call them to, what defence is there for them to make? "And
behold ye have filled Jerusalem with your doctrine, and intend to bring
this man's blood upon us."(*) Mark the inconsistency of the
83
accusations and the exceeding folly. They want to make it appear now,
that the dispositions of the Jews(1) are sanguinary, as if they were
doing these things not for the truth's sake, but in the wish to be
revenged. And for this reason too the Apostles do not answer them with
defiance (<greek>qrasews</greek>): for they were teachers.
And yet where is the man, who, with a whole city to back him, and
endowed with so great grace, would not have spoken and uttered
something big? But not so did these: for they were not angered; no,
they pitied these men, and wept over them, and marked in what way they
might free them from their error and wrath. And they no longer say to
them, "Judge ye:" (ch. iv. 19) but they simply affirm, saying, "Whom
God raised up, Him do we preach: it is by the will of God that these
things are done." They said not, Did not we tell you even then, that
"we cannot but speak the things which we have seen and heard?" (ib.
20.) for they are not contentious for glory; but they repeat again the
same story,--the Cross, the Resurrection. And they tell not, wherefore
He was crucified--that it was for our sakes: but they hint at this
indeed, but not openly as yet, wishing to terrify them awhile. And yet
what sort Of rhetoric is here? None at all,(2) but everywhere it is
still the Passion, and the Resurrection and the Ascension, and the end
wherefore: "The God of our fathers raised up Jesus," etc. (v. 30, 31.)
And yet what improbable assertions are these! Very improbable, no
doubt; but for all that, not rulers, not people, had a word to say
against them: but those had their mouths stopped, and these received
the teaching. "And we," saith he, "are witnesses of these things." (v.
32.) Of what things? Of His having promised forgiveness and repentance:
for the Resurrection indeed was acknowledged, now. But that He giveth
forgiveness, both we are witnesses, and "so is the Holy Ghost," Who
would not have come down, unless sins had been first remitted: so that
this is an indisputable proof. "When they heard that, they, were cut"
(to the heart), "and took counsel to slay them." (v. 33.) Hearest thou
of the forgiveness of sins, O wretched man, and that God doth not
demand punishment, and dost thou wish to slay them? What wickedness was
this! And yet, either they ought to have convicted them of lying, or if
they could not do that, to have believed: but if they did not choose to
believe, yet they ought not to slay them. For what was there deserving
of death? Such was their intoxication, they did not even see what had
taken place. Observe, how everywhere the Apostles, when they have made
mention of the crime, add the mention of forgiveness; showing, that
while what had been done was worthy of death, that which was given was
proffered to them as to benefactors! In what other way could any one
have persuaded them?
"Then stood up the high-priest," etc. As(3) men in
high repute, these(the Apostles) were about to take their place near to
the Prophets. The Sadducees were they that were most sore on the
subject of the Resurrection. But perchance some one will say: Why, what
man, endowed with such gifts as the Apostles were, would not have been
great? But consider,(4) I pray you, how, before that they were endowed
with the grace, "they were continuing steadfastly with one accord in
prayer" (ch. i. 14), and depending on the aid from above. And dost
thou, my beloved, hope for the kingdom of heaven, yet endurest naught?
And hast thou received the Spirit, yet sufferest not such things, nor
encounterest perils? But they, before they had breathing-time froth
their former dangers, were again led into others. And even this too,
that there is no arrogance, no conceit, how great a good
84
it is! To converse with mildness, what a gain it is! For not all that
they did was the immediate work of grace, but there are many marks of
their own zeal as well. That the gifts of grace shine forth in them,
this was from their own diligence. See, for instance, from the very
beginning, how careful Peter is; how sober and vigilant: how they that
believed east away their riches, had no private property, continued in
prayer, showed that they were of one mind, passed their time in
fastings. What grace, I ask (alone), did all this? Therefore it is that
He brings the evidence home to them through their own officers. Just as
in the case of Christ, it was their officers who said, "Never man spake
as this Man speaketh." (John vii. 46.) These(1) (proofs) are more apt
to be believed than the Resurrection.--Observe also the moderation
shown by (the rulers) themselves, and how they give way. "The
high-priest asked them, saying," etc. (v. 27): here he reasons with
them, forsooth, in a moderate tone; for he was frightened: indeed to
hinder was what he desired rather than to kill, since that he cannot
do: and with the view to rouse them all, and show them the extreme
danger they are in, "And intend," says he (to the Apostles)," to bring
this man's blood upon us." Dost thou still take Him to be but man? He
wants to make it appear that the injunction was necessary for their own
safety. But mark what (Peter) says: "Him hath God exalted with His
right hand to be a Prince and a Saviour, for to give repentance to
Israel, and forgiveness of sins." (v. 31.) Here he forbears to mention
the Gentiles, not to give them a handle against him. "And they
desired," it says, "to slay them." (v. 33.) See again these in
perplexity, these in pain: but those in quiet and cheerfulness and
delight. It is not merely, They were grieved, but "They were cut" (to
the heart). Truly this makes good that proverb, "Evil do, evil fare:"
as we may see in this case. Here were these men in bonds, set at the
bar of judgment, and the men that sit in judgment upon them were in
distress and helpless perplexity. For as he who strikes a blow upon the
adamant, gets the shock of the blow himself, so it was with these men.
But they saw that not only was their boldness of speech not stopped,
but rather their preaching increased the more, and that they discoursed
without a thought of fear, and afforded them no handles against them.
Let us imitate these, my beloved: let us be
undaunted in all our dangers. There is nothing dreadful to him that
fears God; but all that is dreadful is for others. For when a man is
delivered from his passions, and regards all present things as a
shadow, say, from whom shall he suffer anything dreadful? whom shall he
have to fear? whom shall he need plead to? Let us flee to this Rock
which cannot be shaken. If any one were to build for us a city, and
throw up a wall around it, and remove us to a land uninhabited, where
there were none to disturb us, and there supply us with abundance of
everything, and not suffer us to have aught to trouble us with anybody,
he would not set us in such perfect safety, as Christ hath done now. Be
it a city made of brass, if you will, surrounded on all sides with a
wall, lofty and impregnable, let there be no enemy near it; let it have
land plentiful and rich, let there be added abundance of other things,
let the citizens too be mild and gentle, and no evil-doer there,
neither robber, nor thief,' no informer, no court of justice, but
merely agreements (<greek>sunallalmata</greek>); and let us
dwell in this city: not even thus would it be possible to live in
security. Wherefore? Because there could not but be differences with
servants, with wives, with children, to be a groundwork of much
discomfort. But here was nothing of the kind; for here was nothing at
all to pain them or cause any discomfort. Nay, what is more wonderful
to say, the very things which are thought to cause discomfort, became
matter of all joy and gladness. For tell me, what was there for them to
be annoyed at? what to take amiss? Shall we cite a particular case for
comparison with them? Well, let there be one of consular dignity, let
him be possessed of much wealth, let him dwell in the imperial city,
let him have no troublesome business with anybody, but only live in
delight, and have nothing else but this to do, seated at the very
summit of wealth and honor and power: and let us set against him a
Peter, in bonds if you will, in evils without number: and we shall find
that he is the man that lives the most delightfully. For when there is
such excess of joy, as to be delighted when in bonds, think what must
be the greatness of that joy! For like as those who are high in office,
whatsoever evils may happen, are not sensible of them, but continue in
enjoyment: so did these the more rejoice on account of these very
evils. For it is impossible, impossible in words to express how great
pleasure falls to their lot, who suffer for Christ's sake: for they
rejoice in their sufferings, rather than in their good things. Whoso
85
loves Christ, knows what I say.--But what as regards safety? And who, I
ask, if he were ever so rich, could have escaped so many perils, going
about among so many different nations, for the sole purpose(1) of
bringing about a reformation in their manner of life? For it was just
as if by royal mandate that they carried all before them, nay, far more
easily, for never mandate could have been so effectual, as their words
were. For the royal edict compels by necessity, but these drew men
willingly and spontaneously, yea, and with hearts above measure
thankful. What royal edict, I ask, would ever have persuaded men to
part with all their property and their lives; to despise home, country,
kindred, yea, even serf-preservation? Yet the voices of fishermen and
tent-makers availed for this. So that they were both happy, and more
powerful and strong than all others. "Yes," say you, "those of course
were, for they wrought miracles." (supra, p. 83, note 4.) But I ask
what miracles did those who believed work. the three thousand, and the
five thousand; and yet these, we read, passed their time in gladness?
And well they might: for thai which is the groundwork of all
discomforts, the possession of riches, was done away with. For that,
that, I say, was ever the cause both of wars and fighting, and grief,
and discomfort, and all evils: the thing which makes life full of labor
and troubles, it is that. And indeed it would be found that many more
rich than poor have reason to be sad. If any think this is not true,
their notion is derived not from the nature of the things, but from
their own fancy. And if the rich do enjoy some sort of pleasure, this
is not to be wondered at: for even those who are covered all over with
the itch, have a good deal of pleasure. For that the rich are for all
the world like these, and their mind affected in the same sort, is
plain from this circumstance. Their cares annoy them, and they choose
to be engrossed with them for the sake of the momentary pleasure: while
those who are free from these affections, are in health and without
discomfort. Whether is more pleasant, I ask, whether of the two more
safe? To have to take thought only for a single loaf of bread and suit
of clothes, or for an immense family, both slaves and freemen, not
having care about himself (only)? For as this man has his fears for
himself, so have you for those who depend on your own person. Why,(2) I
pray you, does poverty seem a thing to be shunned? Just in the same way
as other good things are, in the judgment of many, things to be
deprecated. "Yes," say you, "but it is not that those good things are
subjects for deprecation, but that they are hard of attainment." Well,
so is poverty, not a thing to be deprecated, but hard of attainment: so
that if one could bear it, there would be no reason to deprecate it.
For how is it that the Apostles did not deprecate it? how is it that
many even choose it, and so far from deprecating, even run to it? For
that which is really a thing to be deprecated, cannot be an object of
choice save to madmen. But if it be the men of philosophic and elevated
minds that betake themselves to this, as to a safe and salubrious
retreat, no wonder if to the rest it wears a different appearance. For,
in truth, the rich man seems to me to be just like a city, unwalled,
situated in a plain, inviting assailants from all sides: but poverty, a
secure fortress, strong as brass can make it, and the way up to it
difficult. "And yet," say you, "the fact is just the reverse: for these
are they, who are often dragged into courts of law, these are they who
are overborne and ill-treated." No: not the poor, as poor, but those
who being poor want to be rich. But I am not speaking of them, but of
such as make it their study to live in poverty. For say, how comes it
that nobody ever drags the brethren of the hills into courts of law?
and yet if to be poor is to be a mark for oppression, those ought most
of all to be dragged thither, since they are poorer than all others.
How comes it that nobody drags the common mendicants into the
law-courts? Because they are come to the extreme of poverty. How is it
that none does violence to them, none lays vexatious informations
against them? Because they abide in a stronghold too safe for that. How
many think it a condition hard to struggle against, poverty, I mean,
and begging! What then, I ask, is it a good thing to beg? "It is good,
if there be comfort," say you; "if there be one to give: it is a life
so free from trouble and reverses, as every one knows." But I do not
mean to commend this; God forbid! what I advise is the not aiming at
riches.
For say, whom would you rather call blessed? those
who find themselves at home with virtue,
(<greek>epithdeious</greek> <greek>pros</greek>
<greek>arethn</greek>) or those who stand aloof? Of course,
those who are near. Say then, which of the two is the man to learn
anything that is profitable, and to shine in the true wisdom? the
former, or the latter? The first, all must see. If you doubt it,
Satisfy yourself in this way. Fetch hither from the market-place any of
the poor wretches there;
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let him be a cripple, lame, maimed: and then produce some other person,
comely of aspect, strong in body, full of life and vigor in every part,
overflowing with riches: let him be of illustrious birth, and possessed
of great power. Then let us bring both these into the school of
philosophy: which of them, I ask, is more likely to receive the things
taught? The first precept, at the outset, "Be lowly and moderate" (for
this is Christ's command): which will be most able to fulfil it, this
one or the other? "Blessed are they that mourn" (Matt. v. 4): which
will most receive this sap ing? "Blessed are the lowly:" which will
most listen to this? "Blessed are the pure in heart. Blessed are they
which do hunger and thirst after righteousness. Blessed are they which
are persecuted for righteousness' sake" (ib. 8, 6, 10). Which will with
ease receive these sayings? And, if you will, let us apply to all of
them these rules, and see how they will fit. Is not the one inflamed
and swollen all over, while the other is ever lowly minded and subdued
in his whole bearing? It is quite plain. Yes, and there is a saying to
that effect among those that are without: "(I was) a slave,(1)
Epictetus by name, a cripple in body, for poverty a very Irus,
and a friend of the Immortals." For how, I would ask, can it be
otherwise, but that the soul of the rich must teem with evils; folly,
vainglory, numberless lusts, anger and passion, covetousness, iniquity,
and what not? So that even for philosophy, the former is more
congenially (<greek>epithdeia</greek>) disposed than the
latter. By all means seek to ascertain which is the more pleasant: for
this I see is the point everywhere discussed, whether such an one has
the more enjoyable way of life. And yet even as regards this, we need
not be in doubt; for to be near to health, is also to have much
enjoyment. But whether of the two, I would ask, is best disposed
(<greek>epithdeios</greek>) to the matter now in hand, that
which we will needs carry into accomplishment--our law, I mean--the
poor man or the rich? Whether of them will be apt to swear? The man who
has children to be provoked with, the man who has his covenants with
innumerable parties, or the man who is concerned to apply for just a
loaf of bread or a garment? This man has not even need of oaths, should
he wish, but always lives free from cares of business; nay, more, it is
often seen that he who is disciplined to swear not at all, will also
despise riches; and one shall see in his whole behavior his ways all
branching off from this one good habit, and leading to meekness, to
contempt of riches, to piety, to subduedness of soul, to compunction of
heart. Then let us not be indolent, my beloved, but let us again show
great earnestness: they who have succeeded, that they may keep the
success achieved, that they be not easily caught by the receding wave,
nor the refluent tide carry them back again [they(2) too who are yet
behindhand, that they may be raised up again, and strive to make up
that which is wanting. And meanwhile let those who have succeeded, help
those who have not been able to do the same]: and by reaching out their
hands, as they would to men struggling in the deep water, receive them
into the haven of no-swearing (<greek>anwmosias</greek>).
For it is indeed a haven of safety, to swear not at all: whatever
storms burst upon us, to be in no danger of sinking there: be it anger,
be it insult, be it passion, be it what it may, the soul is stayed
securely; yea, though one have vented some chance word or other that
ought not, and had been better not, to be spoken, yet be has laid
himself under no necessity, no law. (Supra, Hom. ix. § 5.
ad. Pop. Ant. viii. § 3.) See what Herod did for his oath's sake:
he cut off the head of the Fore-runner. "But because of his oaths," it
says, "and because of them which sat at meat with him" (Mark vi. 26),
he cut off the head of the Prophet. Think what the tribes had to suffer
for their oath in the matter of the tribe of Benjamin (Judges xxi.
5-10): what Saul had to suffer for his oath (1 Sam. xiv. 24, etc.). For
Saul indeed perjured himself, but Herod did what was even worse than
perjury, he committed murder. Joshua again--you know how it fared with
him, for his oath in the matter of the Gibeonites. (Joshua, ch. ix.)
For it is indeed a snare of Satan, this swearing. Let us burst(3) the
cords; let us bring ourselves into a condition in which it will be easy
(not to
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swear); let us break loose from every entanglement, and from this snare
of Satan. Let us fear the command of the Lord: let us settle ourselves
in the. best of habits: that, making progress, and having achieved this
and the rest of the commandments, we may obtain those good things which
are promised to them that love Him, through the grace and
loving-kindness of our Lord Jesus Christ, with Whom to the Father and
the Holy Ghost together be glory, power, and honor, now and ever, and
world without end. Amen.
HOMILY XIV.
ACTS V. 34.
"Then stood there up one in the council, a Pharisee, named Gamaliel, a
doctor of the law, had in reputation among all the people, and
commanded the men to be put forth a little space."
THIS Gamaliel was Paul's teacher. And one may well
wonder, how, being so right-minded in his judgment, and withal learned
in the law, he did not yet believe. But it cannot be that he should
have continued in unbelief to the end.(1) Indeed it appears plainly
from the words he here speaks. He "commanded," it says, "to put the men
forth a little space [and said unto them.]" Observe how judiciously he
frames his speech, and how he immediately at the very outset puts them
in fear. And that he may not be suspected of taking their part, he
addresses them as if he and they were of the same opinion, and does not
use much vehemence, but as speaking to men intoxicated through passion,
he thus expresses himself: "Ye men of Israel, take heed to yourselves
what ye intend to do as touching these men." (v. 35.) Do not, he would
say, go to work rashly and in a hurry. "For before these days rose up
Theudas, boasting himself to be somebody: to whom a number of men,
about four hundred, joined themselves: who was slain; and all, as many
as obeyed him, were scattered, and brought to naught." (v. 36.) By
examples he teaches them prudence; and, by way of encouragement,
mentions last the man who seduced the greatest number. Now before he
gives the examples, he says, "Take heed to yourselves;" but when he has
cited them, then he declares his opinion, and says, "Refrain from these
men." For, says he, "there rose up Judas of Galilee in the days of the
taxing, and drew away much people after him: he also perished; and all,
even as many as obeyed him, were dispersed. And now I say unto you,
Refrain from these men, and let them alone: for if this council or this
work be of men, it will come to naught. But if it be of God, ye cannot
overthrow them." (al. it) (v. 37-39.) Then(2) what is there, he would
say, to hinder you to be overthrown? For, says he (take heed), "lest
haply ye be found even to fight against God." He would dissuade them
both by the consideration that the thing is impossible, and because it
is not for their good. And he does not say by whom these people were
destroyed, but that there they "were scattered," and their confederacy
fell away to nothing. For if, says he, it be of man, what needs any ado
on your part? but if it be of God, for all your ado you will not be
able to overcome it. The argument is unanswerable. "And they were
persuaded by him." (v. 40.) How were they persuaded? So as not to slay
them, but merely to scourge, For, it says, "And when they had called
the Apostles, and beaten them, they commanded that they should not
speak in the name of Jesus, and let them go." See after what great
works they are scourged! And again their teaching became more extended:
for they taught at home and in the temple, "And they departed from the
presence of the council, rejoicing that they were counted worthy to
suffer shame for His name. And daily in the temple, and in every house,
they ceased not to teach and preach Jesus Christ. (v. 41, 42.) And in
those days, when the number of the disciples was multiplied, there
arose a murmuring of the Hellenists against the Hebrews, because their
widows were neglected in the daily
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ministration." (ch. vi. 1.) Not absolutely in those immediate days; for
it is the custom of Scripture to speak of things next about to happen,
as taking place in immediate succession. But by "Hellenists" I suppose
he means those who spoke Greek ["against the Hebrews"]: for(1) they did
not use the Greek language. Behold another trial! observe how from
within and from without there are warrings, from the very first!
"Then," it says, "the twelve called the multitude of the disciples unto
them, and said, It is not reason that we should leave the word of God,
and serve tables." (v. 2.) Well said: for the needful must give
precedence to the more needful. But see, how straightway they both take
thought for these (inferior matters), and yet do not neglect the
preaching. "Because their widows were overlooked:" for those (the
Hebrews) were treated as the persons of greater consequence
(<greek>aidesimwteroi</greek>). "Wherefore, brethren, look
ye out among you seven men of honest report, full of the Holy Ghost and
wisdom, whom we may appoint over this business. But we Will give
ourselves continually to prayer, and to the ministry of the word. And
the saying pleased the whole multitude: and they chose Stephen, a man
full of faith and of the Holy Ghost (v. 3-5.) so were the others also
full of faith;(2) not to have the same things happening as in the case
of Judas, as in the case of Ananias and Sapphira--" and Philip, and
Prochoras, and Nicanor, and Timon, and Parmenas, and Nicolas a
proselyte of Antioch: whom they set before the Apostles: and when they
had prayed, they laid their hands on them. And the word of God
increased; and the number of the disciples multiplied in Jerusalem
greatly; and a great company of the priests were obedient to the faith.
(v. 5-7.)
But(3) let us look over again what has been spoken.
"Ye men of Israel take heed to yourselves."(Recapitulation, v. 35.) See
here, I pray you, how mildly Gamaliel reasons, and how he says but a
few words to them, and does not recount ancient histories, although he
might have done so, but more recent instances, which are most powerful
to produce belief. With this view he throws out a hint himself, saying,
"For before. these days" (v. 36): meaning, not many days before. Now
had he at once said, "Let these men go," both himself would have fallen
into suspicion, and his speech would not have been so effective: but
after the examples, it acquired its own proper force. And he mentions
not one instance, but a second also: "for," saith the Scripture, "in
the mouth of two witnesses" (Matt. xviii. 16): and yet he had it in his
power to mention even three. "Refrain from these men." (v. 38.) See how
mild his manner is, and his speech not long, but concise, and his
mention even of those (impostors) how free from passion: "And all, as
many as obeyed him, were scattered." And(4) for all this he does not
blaspheme Christ. They heard him, all these unbelievers, heard him,
these Jews. ["For if this council or this work be of men, it will come
to naught."] Well then, since it did not come to nought, it is not of
men. ["But if it be of God, ye cannot overthrow it."] (v. 39.) Once
more he checks them by the impossibility and the inexpediency of the
thing, saying, "Lest haply ye be found even to fight against God."(*)
And he does not say, If Christ be God; but the work (itself) declares
(this). He does not pronounce upon it, either that, it is "of men," or
that it is "of God ;" but he leaves the proof to the future. "They were
persuaded [by him]." (v. 40.) Then why, it may be asked, do ye scourge
them? Such was the incontrovertible justness of his speech, they could
not look it in the face; nevertheless, they sated their own animosity;
and again they expected to terrify them in this way. By the fact also
of his saying these things not in the presence of the Apostles, he
gained a hearing more than he would otherwise have done; and then the
suavity of his discourse and the justness of what was said, helped to
persuade them. in fact, this man all but preached the Gospel.
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"(1) Ye were persuaded," one may say, "that ye had not. strength to
overthrow it. Wherefore did ye not believe?" Such is the witness borne
even by enemies. There it is four hundred, there, four thousand: and
here the first movers were twelve. Let not the number which added
itself affright you. (ch. ii. 41; iv. 4.) He might also have mentioned
another instance, that of the Egyptian, but what he has spoken is fully
sufficient. And he closes his speech with an alarming topic: "Lest
haply," etc. And he does not pronounce upon it, lest he should seem to
be pleading their cause; but he reasons by way of syllogism froth the
issue of the matter. And he does not venture to pronounce that it is
not of men, nor yet that it is of God; for bad he said that it was of
God. they would have gainsaid him: but had he said that it was of men,
they would again have taken prompt measures. Therefore he bids them
wait for the end, saying, "Refrain," But they once more threaten
knowing indeed that they avail nothing, but doing after their manner.
Such is the nature of wickedness: it attempts even
impossibilities.--"And after this man rose up Judas," etc. These things
Josephus relates in detail. (Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii.
8. 1.) But what a great thing it was that he ventured to affirm: that
it was of God, when in the sequel it received its proof from the
events! Great boldness of speech, great freedom from all respect of
persons! (2)And he does not say, "But if ye do not overthrow it, it is
of God;" but, "If it be of God, it will not be overthrown." "And to him
they agreed." (v. 40.) They reverenced the high character of the man.
"And they departed from the presence of the council, rejoicing that
they were counted worthy to suffer shame for the name of Christ." (v.
41.) What miracles so wonderful as this? Nowhere is the like of this
recorded of the old saints: for Jeremiah indeed was scourged for the
word of God, and they threatened Elijah, and the rest: but in this
case, even by this very thing, and not only by their miracles, these
showed forth the power of God. He does not say, that they were not
pained, but that though pained they rejoiced. How does this appear?
From their boldness afterwards: they were so instant still, even after
their beatings, in preaching the word. "But in the temple," it says,
"and in every house, they ceased not to teach and preach Jesus Christ."
(v. 42.) "And in those days "--when these things were done, when there
were scourg-ings, when there were threatenings, when the disciples were
multiplying--also, it says, "there arose a murmuring." (ch. vi. 1.) And
this comes of the multitude: for it is impossible to have strict order
in a multitude. "There arose a murmuring," etc.
to,--"And(3) a great company of the priests were obedient to the
faith.--There arose murmuring against the Hebrews "--for that
description of people seemed to be more honorable--" because their
widows were neglected in the daily ministration." (*) (v. 1-7.) So then
there was a daily ministration for the widows. And observe how he calls
it a "ministration" (<greek>diakonia</greek>), and not
directly alms: extolling by this at once the doers, and those to whom
it was done. "Were neglected." This did not arise from malice, but
perhaps from the carelessness of the multitude. And therefore he
brought it forward openly, for this was no small evil. Observe, how
even in the beginning the evils came not only from without, but also
from within. For you must not look to this only, that it was set to
rights, but observe that it was a great evil that it existed. "Then the
twelve," etc. (v. 2.) Do you observe(4) how outward concerns succeed to
inward? They do not act at their own discre-
90
tion, but plead for themselves to the congregation. So ought it to be
done now. "It is not reason," says he, "that we should leave the word
of God, and serve tables." First he puts to them the unreasonableness
of the thing; that it is not possible for both things to be done with
the same attention: just as when they were about to ordain Matthias,
they first show the necessity of the thing, that one was deficient, and
there must needs be twelve. And so here they showed the necessity; and
they did it not sooner, but waited till the murmuring arose; nor, on
the other hand, did they suffer this to spread far. And, lo! they leave
the decision to them: those who pleased all, those who of all were
honestly reputed, them they present:(1) not now twelve, but "seven,
full of the Spirit and of wisdom: well reported of" for their
conversation. (v. 3.) Now when Matthias was to be presented, it was
said, "Therefore must one of these men which have companied with us all
the time" (ch. i. 21): but not so here: for the case was not alike. And
they do not now put it to the lot; they might indeed themselves have
made the election, as moved by the Spirit: but nevertheless, they
desire the testimony of the people. The fixing the number, and the
ordaining them, and for this kind of business, rested with them: but
the choice of the men they make over to the people, that they might not
seem to act from favor: just as God also leaves it to Moses to choose
as elders those whom he knew. (Num. xi. 16.) "And of wisdom." For
indeed there needs much wisdom in such ministrations. For think not,
because he hath not the word committed unto him, that such an one has
no need of wisdom: he does need it, and much too. "But we," saith he,
"will give ourselves continually to prayer, and to the ministry of the
word." (v. 4.) Again they plead for themselves, beginning and ending
with this. "Will give ourselves continually," he saith. For so it
behooved, not just to do the mere acts, or in any chance way, but to be
continually doing them. "And the saying," we are told, "pleased the
whole multitude." (v. 5, 6.) This too was worthy of their wisdom. All
approved of what was said so sensible was it. "And they chose," it says
(again it is the people (<greek>autoi</greek>) that
choose,) "Stephen, a man full of faith and of the Holy Ghost, and
Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and
Nicolas a proselyte of Antioch: whom they set before the Apostles: and
when they had prayed, they laid their hands on them." They separated
them from the multitude, and it is the people
(<greek>autoi</greek>) that draw them, not the Apostles
that lead them. Observe how he avoids all that is superfluous: he does
not tell in what way it was done, but that they were ordained
(<greek>ekeirotonhqhsan</greek>) with prayer: for this is
the meaning of <greek>keirotonia</greek>, (i.e. "putting
forth the hand,") or ordination: the hand of the man is laid upon (the
person,) but the whole work is of God, and it is His hand which
toucheth the head of the one ordained, if he be duly ordained. "And the
word of God," it says, "increased: and the number of the disciples
multiplied." (v. 7.) It is not for nothing that he says this: it shows
how great is the virtue of alms and good order. And as he is about in
the sequel to enlarge (<greek>auxein</greek>) upon the
affair of Stephen, he puts first the causes which led to it. "And
many," he says, "of the priests were obedient to the faith." For(2)
since they perceived such to be the mind of their ruler and teacher,
they put the matter to the test of facts.--It is also a subject for
wonder, how it was that the multitude was not divided in its choice of
the men, and how it was that the Apostles were not rejected by them.
But what sort of rank these bore, and what sort of office they
received, this is what we need to learn. Was it that of Deacons? And
yet this is not the case in the Churches. But(3) is it to the
Presbyters that
91
the management belongs? And yet at present there was no Bishop, but the
Apostles only. Whence I think it clearly and manifestily follows, that
neither Deacons nor Presbyters is their designation: but it was for
this particular purpose that they were ordained.(*) And this business
was not simply handed over to them without further ceremony, but the
Apostles prayed over them, that power might be given to them. But
observe, I pray you, if there were need of seven men for this, great in
proportion must have been the sums of money that flowed in, great in
proportion also the number of widows. So then the prayers were not made
in an off-hand way, but with much deliberate attention: and this
office,(1) as well as preaching, was thus brought to good effect; for
what they did, they effected mostly by the means of these (their
prayers.) Thus they were enabled to give their attention to things
spiritual; thus were these also free to undertake long journeys; thus
were these put in trust with the word. But the writer does not say
this, nor extol them, but that it was "not reason" that they should
leave the work given to them. Thus they had been taught by Moses's
example not to undertake the management of everything by themselves.
(Num. xi. 14.) "Only," it is said, "that we should remember the poor."
(Gal. ii. 10.) And(2) how did they bring these forward? They fasted.
"Look you out seven men," etc. (v. 3.) It is not simply, spiritual men,
but, "full of the Spirit and of wisdom, "for it needed very great
superiority of mind (<greek>filosofias</greek>) to bear the
complainings of widows. For what profits it, that the dispenser of alms
steal not, if nevertheless he waste all, or be harsh and easily
provoked? "And they chose Stephen, a man full of faith and of the Holy
Ghost." (v. 5.) And in this regard Philip also was admirable: for it is
of him that the writer says: "And we entered into the house of Philip
the Evangelist, which was one of the seven; and abode with him."--(ch.
xxi. 8.) Dost thou mark how matters are ordered quite otherwise than
after the matter of men? "And the number of disciples was multiplied in
Jerusalem." (v. 7.) In Jerusalem the multitude increased. Wonderful,
where Christ was slain, there the preaching increased! And not only was
it not the case that some were offended then in the manner of Ananias,
but the awe became even greater: while these are scourged, those
threatening, those tempting the Spirit, those murmuring. But I would
have thee remark under what circumstances the multitude increased:
after these trials, then it was that the multitude increased, and not
before. Mark also how great the mercy of God. Of those chief-priests,
of the very men who had indignation and sore displeasure and so cried
out and said, "He saved others, Himself He cannot save;" of these
same," Many," it says, "were obedient unto the faith." (Matt. xxvii.
42.)
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Him therefore let us also imitate. He received them,
and did not cast them out. So let us requite those our enemies, who
have wrought us even numberless ills. Whatever good thing we may have,
let us impart to them: let us not pass them by, in our acts of
beneficence. For if we ought, by suffering ill, to sate their rage,
much more, by doing them good: for this is a less thing than the other.
For it is not all alike, to do good to an enemy, and to be willing to
suffer greater wrongs than he wishes (to inflict):(1) from the one we
shall come on to the other. This is the dignity of Christ's disciples.
Those crucified Him, when He had come for the very purpose of doing
them good; His disciples they scourged; and after all this, He admits
them to the same honor with His disciples, making them equally
partakers of His gifts. I beseech you, let us be imitators of Christ:
in this regard it is possible to imitate Him: this makes a man like
unto God: this is more than human. Let us hold fast to Mercy: she is
the schoolmistress and teacher of that higher Wisdom. He that has
learnt to show mercy to the distressed, will learn also not to resent
injuries; he that has learnt this, will be able to do good even to his
enemies. Let us learn to feel for the ills our neighbors suffer, and we
shall learn to endure the ills they inflict. Let us ask the person
himself who ill-treats us, whether he does not condemn himself? would
he not be glad to show a nobler spirit
(<greek>filosofein</greek>) ? must he not own that his
behavior is nothing but passion, that it is little-minded, pitiful?
would he not like to be of those who are wronged and are silent, and
not of those who do wrong, and are beside themselves with passion? can
he go away not admiring the patient sufferer? Do not imagine that this
makes men despicable. Nothing makes men so despicable, as insolent and
injurious behavior: nothing makes men so respectable, as endurance
under insolence and injury. For the one is a ruffian, the other a
philosopher; the one is less than man, the other is equal to angels.
For though he be inferior to the wrong-doer, yet, for all that,
he has the power, if he had the mind, to be revenged. And
besides, the one is pitied by all, the other hated. What then? The
former will be much the better of the two: for everybody will treat the
one as a madman, the other as a man of sense. He(2) cannot speak
of him in evil sort: yea, thou fearest, says one, lest perchance he be
not such (as thou wouldest represent). Best that thou speak not evil in
thy thought even; next, that thou speak it not to another. Pray not
then to God against this man: if thou hear him evil-spoken of, take his
part: say, It was passion that spoke such words, not the man; say, It
was anger not my friend: his madness, not his heart. Thus let us
account of each offence. Wait not for the fire to be kindled, but check
it before it comes to that: do not exasperate the savage beast, rather
do not suffer it to become exasperated: for thou wilt no longer be able
to check it, if once the flame be kindled. For what has the man called
thee? "Thou feel and simpleton." And which then is liable to the name?
the called, or the caller? For the one, be he ever so wise, gets the
character of being a feel: but the other, even if he be a simpleton,
gets credit for being wise, and of philosophic temper. Say, which is
the simpleton? he who alleges against another what is untrue, or he who
even under such treatment is unmoved? For if it be the mark of true
philosophy to be unmoved however moved; to fall into a passion when
none moves to anger--what folly is it! I say not yet, how sore a manner
of punishment is in store for those who utter such reproaches and
revilings against their neighbor. But how? has he called thee "a low
fellow and low-born, a sorry creature and of sorry extraction?" Again
he has turned the taunt against himself. For the other will appear
worthy and respectable, but he a sorry creature indeed: for to cast up
such things, that is to say, meanness of birth, as a disgrace. is
little-minded indeed: while the other will be thought a great and
admirable character, because he thinks nothing of such a taunt, and is
no more affected by it than if he were told(3) that he had about him
any other ordinary
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and quite indifferent circumstance. But does he call thee "adulterer,"
and such like? At this thou mayest even laugh: for, when the conscience
is not smitten, there can be no occasion for wrath. * * For when one
has considered what bad and disgraceful disclosures he makes, still for
all that, there is no need to grieve. He has but laid bare now, what
everybody must be apprised of by and bye: meanwhile, as regards himself
he has shown all men that he is not to be trusted, for that he knows
not how to screen his neighbor's faults: he has disgraced himself more
than he has the other; has stopped up against himself every harbor: has
made terrible to himself the bar at which he must hereafter be tried.
For not the person (whose secrets are betrayed) will be the object of
everybody's aversion, but he, who where he ought not to have raised the
veil, has stripped off the clothes. But speak thou nothing of the
secrets thou knowest: hold thou thy peace if thou wouldest bear off the
good fame. For not only wilt thou overthrow what has been spoken, and
hide it: but thou wilt also bring about another capital result: thou
wilt stop sentence being given against thyself. Does somebody speak
evil of thee? Say thou "Had he known all, he would not have spoken only
thus much."--So you admire what has been said, and are delighted with
it? Aye, but you must follow it. For when we tell you all(1) these
maxims of the heathen moralists, it is not because Scripture does not
contain hundreds of such sayings, but because these are of more force
to put you to the blush. As in fact Scripture itself is wont to use
this appeal to our sense of shame; for, instance, when it says, "Do ye
even as the heathen." (Jer. xxxv. 3.) And the prophet Jeremiah brought
forward into public view the children of Rechab, how they would not
consent to violate the command of their father.--Miriam and her company
spake evil of Moses, and he immediately begged them off from their
punishment; nay, would not so much as let it be known that his cause
was avenged. (Num. ch. xii.) But not so we: on the contrary, this is
what we most desire; to have all men know that they have not passed
unpunished. How long shall we breathe of the earth?--One party cannot
make a fight. Pluck the madmen from both sides, you will exasperate
them the more: but pluck from right or from left, and you have quenched
the passion. The striker, if he has to do with one who will not put up
with blows, is the more set on: but if with one who yields, he is the
sooner unnerved, and his blow is spent upon himself. For no practised
pugilist so unnerves the strength of his antagonist, as does a man who
being injuriously treated makes no return. For the other only goes off
ashamed, and condemned, first by his own conscience, and secondly by
all the lookers on. And there is a proverb too, which says, that "to
honor another, is to honor one's self": therefore also to abuse another
is to abuse one's self. None, I repeat, will be able to harm us, unless
we harm ourselves; nor will any make me poor, unless I make myself
such. For come, let us look at it in this way. Suppose that I have a
beggarly soul, and let all lavish all their substance upon me, what of
that? So long as the soul is not changed, it is all in vain. Suppose I
have a noble soul, and let all men take from me my substance: what of
that? So long as you do not make the soul beggarly, no harm is done.
Suppose my life be impure, and let all men say just the contrary of me:
what of that? For though they say it, yet they do not judge thus of me
in their heart. Again, suppose my life be pure, and let all say of me
just the reverse: and what of that? For in their own conscience they
will condemn themselves: since they are not persuaded of what they say.
Just as we ought not to admit the praise, so neither the criminations.
And why say I these things? None will ever be able to plot against us,
nor lay us under any evil charge, if we choose (that they shall not).
For how now, I ask you? Let him drag me into a court of justice, let
him lay vexatious informations, let him, if you will, have the very
soul out of me: and what of that? for a little while, undeservedly to
suffer these things, what does it signify? "Well,(2) but this," say
you, "is of itself an evil." Well, but of itself this is a good, to
suffer undeservedly. What? would you have the suffering to be deserved?
Let me mention again a piece of philosophy, from one of the sages. A
certain person, says the story, had been put to death. And one of the
sage's disciples said to him, "Woe is me, that he should have suffered
unjustly!" The other
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turned upon him, "Why, how now?" said he, "would you have had him
justly suffer?" (Socrates ap. Diog. Laert. and Xen. Mem. Socr.) John
also, was not he unjustly put to death? Which then do you rather pity:
them that justly suffer death, or [him?(1) Do you not count them
miserable, while] him you even admire? Then what is a man injured, when
from death itself he has got great gain, not merely no hurt? If indeed
the man had been immortal, and this made him mortal, no doubt it would
be a hurt: but if he be mortal, and in the course of nature must expect
death a little later, and his enemy has but expedited his death, and
glory with it, what is the harm? Let us but have our soul in good
order, and there will be no harm from without. But thou art not in a
condition of glory? And what of that? That which is true of wealth, the
same holds for glory: if I be magnanimous
(<greek>megaloprephs</greek>), I shall need none; if
vainglorious, the more I get, the more I shall want. In this way shall
I most become illustrious, and obtain greater glory; namely, if I
despise glory. Knowing these things, let us be thankful to Him Who hath
freely given us such a life, and let us ensue it unto His glory; for to
Him belongs the glory, forever. Amen.
HOMILY XV.
ACTS VI. 8.
"And Stephen, full of faith and power, did great wonders and miracles
among the people."
SEE how even among the seven one was
preëminent, and won the first prize. For though the ordination was
common to him and them, yet he drew upon himself greater grace. And
observe, how he wrought no (signs and wonders) before this time, but
only when he became publicly known; to show that grace alone is not
sufficient, but there must be ordination also; so that there was a
further access of the Spirit. For if they were full of the Spirit, it
was of that which is from the Laver of Baptism. "Then there arose
certain of them of the synagogue." (v. 9.) Again he uses the phrase of
"rising up" (<greek>anastasin</greek>, Hom. xiii. p. 81),
to denote their exasperation and wrath. Here we have a great multitude.
And observe the difference in the form of accusation: for since
Gamaliel had stopped them from finding fault on the former plea, they
bring in another charge. "And there rose up, it says, certain of them
of the synagogue of those who are called
(<greek>twn</greek> <greek>legomenWn</greek>.
Edd. <greek>ths</greek>
<greek>legomenhs</greek>) Libertines, and of the Cyrenians
and Alexandrians, and of them of Cilicia and Asia, disputing with
Stephen. And they were not able to resist the wisdom and the spirit by
which he spake. Then they suborned men, which said, We have heard him
speak blasphemous words against Moses, and against God." (v. 9-12.)
That they may establish the charge, the phrase is, "he speaks against
God, and against Moses." And with this object too they disputed, that
they might force him to say somewhat. But he now discoursed more
openly, and perhaps spoke of the cessation of the Divine Law: or, spoke
it not, but hinted as much: since had he spoken plainly, there had been
no need of suborned men, nor yet of false witnesses.(*) The synagogues
were diverse: [to wit, "Of the Libertines"]: "of the Cyrenians, i. e.
those in the parts beyond Alexandria ["of the Alexandrians," etc.].
There also they seem to have had synagogues according to their
different nations; for many stayed behind there, that they might not be
obliged to be continually travelling. The Libertines perhaps were
freedmen of the Romans. As there were many foreigners dwelling there,
so they had their synagogues, where the Law was to be read. "Disputing
with Stephen." Observe him, not taking upon him to teach, but forced to
do so. The miracles once more brought him into ill-will; but when he
overcame m argument, it was false-witness! For they did not wish to kill
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intolerable to them. "They could not resist, etc.: then they suborned
men." Everywhere out of hand, but by means of a sentence, that they
might hurt their reputation also: and leaving those (the Apostles),
they attack these (the disciples), thinking in this way to terrify
those also. They say not, "he speaketh," but, "he ceaseth not to speak.
And they stirred up the people, and the elders, and the scribes, and
came upon him, and caught him, and brought him to the council, and set
up false witnesses, which said, This man ceaseth not to speak
blasphemous words against this holy place, and the law." (v. 12, 13.)
"Ceaseth not," say they, as if he made this his business. "For we have
heard him say that this Jesus of Nazareth shall destroy this place, and
shall change the customs which Moses delivered us." (v. 14.) "Jesus,"
they say, "the Nazarene," as a term of reproach, "shall destroy this
place, and shall change the customs." This is also what they said about
Christ. "Thou that destroyest this Temple." (Matt. xxvii. 40.) For
great was their veneration for the Temple (as indeed they had chosen to
leave their own country (<greek>metoikein</greek>) in order
to be near it) and for the name of Moses. The charge is twofold. If(1)
He "shall change the customs," He will also introduce others instead:
observe how the charge is a bitter one, and fraught with perils. "And
all that sat in the council, looking steadfastly on him, saw his face
as it had been the face of an angel." (v. 15.) So possible is it even
for one in a lower degree to shine. For what, I ask, had this man
less than the Apostles? He lacked not miracles, and great
was the boldness he exhibited.(2)--"They saw Iris face," it is said,
"as it had been the face of an angel." (Ex. xxxiv. 30.) For this
was his grace, this was the glory of Moses. God made him thus gracious
(<greek>epikarin</greek>) of visage, now that he was about
to say somewhat, thus at once by his very look to awe them. For there
are, yes, there are faces full-fraught with spiritual grace, lovely to
them that love, awful to haters and enemies. It mentions also the
reason, why they suffered his oration.--"Then," it proceeds, "said the
high-priest, Are these things so?" (ch. vii. 1.) Observe, the question
is put with mildness, that he may, effect some great mischief. For this
reason Stephen too begins his speech in a tone of gentleness, and says,
"Men, brethren, and fathers, hearken; The God of glory appeared unto
our father Abraham, when he was in Mesopotamia, before he dwelt in
Charran." (v. 2.) Immediately at the outset he overthrows their
conceit, and makes it appear by what he says, that the temple is
nothing, that the customs are nothing either, without their suspecting
his drift: also that they shall not overcome the preaching; and that
from powerless (<greek>amhkanwn</greek>) things God
evermore contrives Him powerful (<greek>eumhkana</greek>)
instruments. Mark then how these threads make the texture of the whole
speech: and moreover that having evermore enjoyed exceeding goodness,
they still requited their Benefactor with the opposite conduct, and
that they are now attempting impossibilities. "The God of glory
appeared unto our father Abraham, when he was in Mesopotamia, before he
came into Charran." Both the temple was not, and sacrifice was not, and
yet a vision of God was vouchsafed to Abraham, and yet had he
Persians(8) for his ancestors, and was in a strange land. And he does
well at the beginning of his speech to call Him, "the God of glory:"
seeing that He hath made them that are without honor to be glorious.
"Because" (says he) "it was He that made them glorious, He will make us
also." Observe how he leads them away from things of the body, from the
place, in the first instance, as the place was in question. "The God of
glory," says he: implying again, that He needs not the glory which
comes from us, which comes by the Temple: for Himself is the Fountain
thereof. Think not, he would say, in this way to glorify Him. "And from
thy kindred." How(4) then saith the Scripture, that Abraham's father
was willing to go out? Hence we learn, that it was in consequence of
Abraham's vision, that his father was moved to join in the migration.
(Gen. xi. 31.) "And said unto him, Get thee out of thy country, and
from thy kindred, and come into a land which I shall show thee." (v.
3.) It shows how far these men are from being children of Abraham, how
obedient he was. "And(5) from thy kindred." Uncomfortable
(<greek>fortika</greek>) reflections, both, that he endured
the labors, while ye reap the fruits, and that all your ancestors were
in evil case. "Then came he out of the land of the Chaldaeans, and
dwelt in Charran: and from thence, when
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his father was dead, He removed him into this land, wherein ye now
dwell. And He gave him none inheritance in it, no, not so much as to
set his foot on." (v. 4, 5.) See how he raises their thoughts away from
(their possession of) the land.(1) For if He said (that, He will give:
clearly fall came from him], and nothing from themselves. For he came,
having left both kindred and country. Wherefore then did He not give it
to him? Truly it was a figure of another land. "And He promised to give
it to him." Do you perceive, that he does not merely resume the thread
of his discourse? "He gave him not," says he; "and He promised; and to
his seed after him, when as yet he had no child." Again, what God can
do: that out of impossibilities, He doeth all; For here is a man in
Persia, so far away, and this man God saith He will make lord of
Palestine. But let us look back to what was said before.
Whence, I pray you, did that grace bloom upon the
countenance of Stephen? (Recapitulation.) The writer gives him this
report above, that he was "full of faith." (ch. vi. 8). For it is
possible to have a grace that does not consist in works of healing:
"For to one is given the grace of the Spirit (1 Cor. xii. 8, 9) in such
and such wise (<greek>toiwsde</greek>). But here, it seems
to me, it says that he was also gracious to look at: "They saw his face
as it had been the face of an angel." "Full of faith and of power": (v.
15) which is also the character given of Barnabas "he was a good man,
full of faith and of the Holy Ghost." (ch. xi. 24.) Whence we learn
that the sincere and innocent are, above all others, the(2) men to be
saved, and that these same are also more gracious. "Then they suborned
men, which said, We have heard him speak blasphemous words." (v. 11.)
In the case of the Apostles they were annoyed that they preached the
Resurrection, and that much people flowed unto them: but in this case,
that they were getting their diseases healed. (ch. iv. 2.) The things
for which they ought to give thanks, they made matter of blame: O the
madness! The men who overcame them by works, they expected to overcome
by words! It is just what they did in the case of Christ, and always
they forced them to words. For they were ashamed to seize them without
more ado, having nothing to charge them with. And observe, not the
persons themselves who bring them to judgment bear witness against
them; for they would have been refuted: but they simply hire others,
that it may not seem to be an act of mere violence. It is all of a
piece with their proceeding in the case of Christ. And observe the
power of the preaching, that, though they are not only scourged but
stoned, it still prevails: not(8) only, private individuals as they
are, dragged to the bar, but assailed from all quarters: and, their
enemies themselves being witnesses, not only were these worsted, but
"they were not able" even "to resist" (v. 10), though they were
exceeding shameless: so mightily did it overthrow them, for all that
they could do with their preposterous figments (as the saying that He
had a devil--He that cast out devils!). For the battle was not man's,
but God's against men. And there were many combined together; not only
they in Jerusalem, but others as well. (v. 9.) For "we have heard him,"
say they, "speaking blasphemous words against Moses and against God."
(v. 11.) O ye shameless ones! Ye work blasphemous deeds, and think
nothing of it. This is why Moses is added--because the things of God
were no great concern to them: and it is ever and always Moses that
they make mention of: "This Moses, which brought us out." (ch. vii.
40.) "And they stirred up the people." (v. 12.) Fickleness(4) of the
multitude! And yet how could a man who was a blasphemer have so
succeeded? How could a blasphemer work such miracles among the people?
But the undisciplined multitude made them strong who had
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the worst of it (in argument).--This was what most annoyed them. "We
have heard him," they say, "speaking blasphemous words against Moses
and against God" (v. 13): and again, "This man ceaseth not to speak
blasphemous words against this holy place and the law," and with an
addition, "the customs" "which Moses delivered to us" (v. 14); Moses,
not God. Upon the supposition of a design to overturn their manner of
life (<greek>politeias</greek> ), they accused him of
impiety also. But to show that it was not in the nature of such a man
to speak such things, and harshly ["Then all," it says, "which were in
the council, looking steadfastly upon him, saw his face, as it had been
the face of an angel"] (v. 15): so mild was he even in countenance.
For, in cases where persons were not falsely accused, Scripture
mentions nothing of this kind: but as in this case it was all false
accusation, with reason does God rectify it by the very look of the
man. For the Apostles indeed were not falsely accused, but were
forbidden: but this man is falsely accused: and therefore before all
else his countenance pleads for him. This abashed even the priest. "And
he said," etc. (ch. vii. 1.) He shows here, that the promise was made
before the Place, before Circumcision, before Sacrifice, before the
Temple, and that it was not of their merit that these received either
Circumcision or Law, but that the land was the reward of obedience
alone. Moreover, that neither on the giving of circumcision does the
promise receive its fulfillment. Also, that these were figures, and (so
was) both the leaving his country at God's command--not[1] against the
law (for home and country is where God shall lead): "Then came he out,"
it says, "of the land of the Chaldeans" (v. 4): --and that if one look
closely into the matter, the Jews are of Persian origin: and that,
without miracles, one must do as God bids, whatever hardships be the
consequence; since the Patriarch left both the grave of his father and
all that he had, in obedience to God's command. But if Abraham's father
was not allowed to take part with him in the privilege of migrating to
Palestine, because he was unworthy: much more shall the children (be
excluded at last), for all that they may have gone a good distance on
the way. "And He promised," it says, "to give it to him, and to his
seed after him." (v. 5.) Herein is shown the greatness both of
God's goodness and of Abraham's faith. For the expression, "when as yet
he had no child," does show his obedience and faith. "Promised to give
it to him and to his seed." And yet the events showed the contrary:
namely, after he came, he had not "so much as to set his foot on," had
not a child; which very things were contrary to his faith.
These things having seen, let us likewise, whatever
God shall promise, receive the same, however contrary may be the
events. And yet in our case, they are not contrary, but very suitable.
For where the promises are, there, when the contraries turn out, they
are really contrary ;but in our case it is just the reverse: for He has
told us that we should have tribulation here, but our rest there. Why
do we confound the times? Why do we turn things upside down? Say, art
thou afflicted, and livest in poverty, and in dejection? Be not
troubled: for it were worth being troubled at, wert thou destined to be
afflicted in that world: as for this present affliction, it is the
cause of rest. "This sickness," saith He, "is not unto death." (John
xi. 4.) That affliction is punishment: this, schooling and correction.
It is a contest, this life present: if so, to fight is our business
now: it is war and battle. In war one does not seek to have rest, in
war one does not seek to have dainty living, one is not anxious about
riches, one's care is not about a wife then: one thing only he looks
at, how he may overcome his foes. Be this our care likewise: if we
overcome, and return with the victory, God will give us all things. Be
this alone our study, how we may overcome the devil: though after all
it is not our own study that does it, but God's grace does the whole
business. Be it our one study, how we may attract His grace, how we may
draw to ourselves that assistance. "If God be for us, who can be
against us?" (Rom. viii. 31.) Let us make one thing our study; that He
be not our enemy, that He turn not away from us.
Not the being afflicted is an evil; the evil is, to
sin. This is the sore affliction, however we may pass our days in
luxury:--not to speak of the life to come, it is so even in this life
present. Think how our conscience is stung with remorse, and whether
this is not worse than any kind of torture! I should like to put the
question searchingly to those who live in evil ways
(<greek>en</greek> <greek>kakois</greek>),
whether they never come to reflect upon their own sins, whether they do
not tremble, and are in fear and anguish, whether they do not think
those blessed who live in abstinence, them of the mountains, them of
the strict rule? (<greek>tous</greek>
<greek>enpollh</greek>
<greek>FilosoFia</greek>) Dost thou wish to find rest in
the life to come? Suffer affliction in this life
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for Christ's sake: there is nothing equal to this rest. The Apostles
rejoiced when scourged. Paul gives this exhortation, saying, "Rejoice
in the Lord." (Philip. iv. 4.) And how can there be rejoicing, where
there are bonds, where there are tortures; where there are courts of
justice? There, most of all, is rejoicing. But[1] say, how can there be
rejoicing, where these are not? For he who is conscious of no evil,
will have a sort of exceeding delight, insomuch that in what degree you
speak of tribulation, in the same you tell of his delight. The soldier
who has received numberless wounds and is come home again, will he not
return with exceeding delight, with his wounds[2] as his title for
speaking up boldly, and as evidence of his glory and renown? And thou,
if thou be able to exclaim as Paul does, "I bear the marks of Jesus"
(Gal. vi. 17), wilt be able to become great and glorious and renowned.
"But there is no persecution." Make thy stand against glory: and should
any one speak anything against thee, fear not to be evil-spoken of for
Christ's sake: make thy stand against the tyranny of pride, against the
fighting of anger, against the torment of concupiscence. These also are
"marks,"[3] these also are torments. For, I ask, what is the worst in
tortures? Is it not, that the soul is pained, and is on fire? For in
the other case, the body too has its share: but in this, the whole
belongs to the soul. On the soul alone comes all the smart, when one is
angry, when one is envious, whatever else of this kind one does, or
rather suffers. For, in fact, it is not action, but passion, not a
doing, but a suffering--to be angered, to feel envy: therefore indeed
they are called passions (or sufferings)
(<greek>paqh</greek>per-turbationes) of the soul, yea
wounds, and bruises. For it is indeed a suffering, and worse than
suffering. Bethink you, ye that are angry, that ye do such things in
"passion," in a state of suffering. Therefore he who is not angry
suffers not. Do you mark that not he who is abused is the sufferer, but
he that abuses, as I said above? For that he is a sufferer, is plain in
the first place from the very fact, that such a thing is called by this
name of passion: and it is also plain from the (effects on the) body:
for these are the affections (<greek>paqh</greek>) for
"sufferings," as we call them] engendered by anger, viz. dimness of
vision, insanity, and numberless others. "But he insulted my boy," say
you; "but [he called him] clown."[4] Deem it not weakness thy not doing
the same thing thyself. For, I ask you, was it well done? You will not
say that: then leave that undone which being done were not well done. I
know what passions are engendered in such cases. "But," say you, "how
if he despise me, how if he say it again?" Show him that he is in the
wrong: rebuke him, entreat him: by meekness anger is put down: go and
expostulate with him. For though in cases of wrong done to ourselves it
is right not to do even this, yet it is quite necessary to do it in
behalf of others. Do not look on it as an insult to yourself that your
boy has been insulted: annoyed you may be for his sake, yet not as if
you were insulted: for it does not follow because your boy has been
ill-treated, that you are disgraced, but he is disgraced that did the
ill. Quench (thine anger) that sharp sword: let it lie in its scabbard.
If we have it un-sheathed, we shall be apt to use it even when the time
is not proper, being drawn on by it: but if it be hidden, though a
necessity should arise, yet, while we seek it in order[6] to draw it,
the anger will be quenched. Christ would not have us be angry on his
account: (hear what He saith to Peter: "Put tip again thy sword into
the sheath:") (Matt. xxvi. 52) and art thou angry on account of a boy?
Teach thy boy also to be philosophical: tell him thy own sufferings:
imitate (herein) thy Teacher. (Matt. xxvi. 52.) When they too (His
disciples) were about to be treated with dishonor, He said not, "I will
avenge you:" but, "to Me also," saith He, "they have done the same:
bear it nobly, for ye are not better than I." These words too do thou
speak to thy son and thy boy: "Thou art not better than thy master."
But these words of philosophy are counted as the talk of a widow woman.
Alas! that it is not in the power of words to bring it home to people
in the way that it is possible to be taught it by actual experience!
And that you may learn this; stand between two combatants, take part
with the wronged, not with the wrong-doers
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[that you may learn][1] whether you shall not see the victory on
your side, whether you shall not get splendid crowns.--See, how God is
insulted, and how He answers; how gently, "Where," saith He, "is Abel
thy brother?" and what saith the other: "Am I my brother's keeper?"
(Gen. vi. 9.) What could be more contumacious than this? Would any one
have heard it (patiently) even from a son? and if from a brother, would
he not have thought such conduct an insult? What then? See how again
God gently answers, "The voice of thy brother's blood," saith He
"crieth unto Me." "But God," it will be said, "is superior to wrath."
Yes, but for this reason the Son of God came down, that He might make
thee a God as far as human power can go. "But I cannot," says one,
"seeing I am man." Well then, let us give you men for instances. And do
not suppose I speak of Paul or of Peter: no, but of some of inferior
sort, yea, very much lower down. Eli's menial insulted Hannah, saying,
"Put away thy wine from thee." (1 Sam. i. 14.) What could be more
insulting than this? What then said she? "I am a woman of a hard
lot."[2] Indeed, there is nothing equal to affliction: she is the
mother of true philosophy. But this same woman, though she has her
rival, insulted her not: but what does she? She takes refuge with God,
and in her prayer does not even make mention of her, nor say, "Avenge
me, for such an one reproaches me:" so magnanimous was that woman (let
us men be ashamed):--and yet ye know, that there is nothing like
jealousy. The publican, when insulted by the Pharisee, insulted not in
return, though, had he wished it, he might have done so: but he bore it
like a philosopher, saying, "Be merciful to me a sinner." (Luke xviii.
13.) Mephibosheth,[3] having been accused and calumniated by his
servant, neither said, nor did, any evil to him, not even in the
presence of the king himself. (2 Sam. xix. 26.) Shall I tell you even
of a harlot, what philosophic magnanimity she showed? Hear Christ
saying, as she was wiping His feet with her hair, "The publicans and
harlots go into the kingdom before you." (Matt. xxi. 31.) Do you see
her standing, and taking courage, and washing away her own sins?
Observe, how she was not angry even with the Pharisee, when reproached
by him: "for had He known," says he, "that this woman is a sinner, He
would not have suffered her (Luke vii. 39): and how she said not to
him, "What then? Say, art thou pure from sins?" but felt more, wept
more, and let fall hotter tears. But if women and publicans and harlots
play the philosopher, and that before grace (i.e. of Baptism), what
pardon can they deserve, who, after so great grace, fight, and worry,
and kick one another, worse than beasts? Nothing is more base than
passion, nothing more disgraceful, nothing more frightful, nothing more
odious, nothing more hurtful. These things I say, not only in order
that towards men we may be gentle, but also if a wife be a talker, that
thou mayest bear it: let thy wife be to thee a school for training and
exercise (<greek>palaistra</greek>
<greek>kaa</greek> <greek>Uunasiion</greek>)
For how can it but be absurd, to submit to exercises which yield no
profit, where we afflict the body, but not to practise exercises at
home, which, even before the contest, present to us a crown? Does thy
wife abuse thee? Do not thou become a woman: to be abusive is womanly:
it is a disease of the soul, an inferiority. Think not that it is
unworthy of thee, when thy wife abuses thee. Unworthy it is, when thou
art abusive, but she bears patiently
(<greek>FilosoFh</greek>): then dost thou act unseemly,
then art thou disgraced: but if, having been abused, thou bear it,
great is the proof of thy strength. I do not say this, to induce wives
to be abusive: God forbid: but only in case it should so happen at the
instance of Satan. It is the part of men that are strong, to bear
the weak. And if thy servant contradict thee, bear it philosophically:
not what he deserves to have said to him, do thou say or do, but that
which it behooves thee both to do and to say. Never insult a girl by
uttering some foul word against her: never call thy servant, scoundrel
(<greek>miaron</greek>): not he is disgraced, but thou. It
is not possible to be master of one's self, being in a passion. Like a
sea rolling mountains high, it is all hurly-burly: or even as a pure
fountain, when mire is cast into it, becomes muddied, and all is in
turmoil. Yon may beat him, you may rend his coat to rags, but it is you
that sustain the greater damage: for to him the blow is on the body and
the garment, but to you on the soul. It is your own soul that you have
cut open; it is there that you have inflicted a wound: you have flung
your own charioteer from his horses. you have got him dragging along
the ground upon his back. And it is all one, as if one driver being in
a passion with another, should choose to be thus dragged along. You may
rebuke, you may chide, you may do whatever
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if be, only let it be without wrath and passion. For if he who rebukes
is physician to him who offends, how can he heal another, when he has
first hurt himself, when he does not heal himself? Say, if a physician
should go to heal another person, does he first wound his own hand,
first blind his own eyes, and so set about healing that other? God
forbid. So also, however thou rebuke, however thou chide, let thine
eyes see clearly. Do not make thy mind muddy, else how shall the cure
be wrought? It is not possible to be in the same tranquillity, being in
a passion, and being free from passion. Why dost thou first overturn
thy master from his seat, and then discourse with him as he lies
sprawling on the ground? Seest thou not the judges, how, when about to
hold the assize, they seat themselves upon the bench, in their becoming
attire? Thus do thou likewise dress thy soul with the judicial robe
(which is gentleness). "But he will not be afraid of me," say you. He
will be the more afraid. In the other case, though you speak justly,
your servant will impute it to passion: but if you do it with
gentleness, he will condemn himself: and, what is of the first
importance, God will accept thee, and thus thou wilt be able to attain
unto the eternal blessings, through the grace and loving-kindness of
our Lord Jesus Christ, with Whom to the Father together with the Holy
Spirit be glory, dominion, and honor, now and ever, and world without
end. Amen.
HOMILY XVI.
ACTS VII. 6, 7.
"And God spake on this wise, That his seed should sojourn in a strange
land; and that they should bring them into bondage, and entreat them
evil four hundred years. And the nation to whom they shall be in
bondage will I judge, said God: and after that shall they come forth,
and serve Me in this place." SEE, what a number of years the Promise
has been given, and the manner of the Promise, and nowhere sacrifice,
nowhere circumcision! He here shows, how God Himself suffered them to
be afflicted, not[1] that He had anything to lay to their charge. "And
they shall bring them into bondage," etc. But nevertheless, they did
not these things with impunity. "And the nation to whom they shall be
in bondage I will judge, said God." For,[2] to show that they are not
to go by this, in estimating who are pious (by reason of their saying,
"He trusted in God, let Him deliver Him,") (Matt. xxvii. 43).--He, the
Same that promised, He that gave the land, first permits the evils. So
also now, though He has promised a Kingdom, yet He suffers us to be
exercised in temptations. If here the freedom was not to be till after
four hundred years, what wonder, with regard to the Kingdom? Yet he
performed it, and lapse of time availed not to falsify His word.
Moreover, it was no ordinary bondage they underwent.[*] And the matter
does not terminate solely in the punishment of those (their
oppressors); but they themselves also, He saith, shall enjoy a mighty
salvation. Here he reminds them too of the benefit which they enjoyed.
"And he gave him the covenant of circumcision .' and so he begat
Isaac." Here he lets himself down to lower matters. "And circumcised
him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve
patriarchs." (v. 8).--Here[*] he seems to hint now at the type. "And
the patriarchs moved with envy, sold Joseph into Egypt." (v. 9.) Here
again, the type of Christ. Though they had no fault to find with him,
and though he came on purpose to bring them their food, they thus
ill-treated him. Still here again the promise, though it is a long
while first, receives its fulfillment. "And God was with him "--this
also is for them--"and delivered
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him out of all his afflictions." (v. 10). He shows that unknowingly
they helped to fulfil the prophecy, and that they were themselves the
cause, and that the evils recoiled on their own selves. "And gave him
favor and wisdom in the sight of Pharaoh king of Egypt, Gave him
favor," in the eyes of a barbarian, to him, the slave, the captive: his
brethren sold him, this (barbarian) honored him. "Now there came a
dearth over all the land of Egypt and Canaan, and great affliction: and
our fathers found no sustenance. But when Jacob heard that there was
corn in Egypt, he sent out our fathers first. And at the second time
Joseph was made known to his brethren." (v. 11-13). They came down to
buy, and had to depend upon him for everything. What then did he? [" He
made himself known to his brethren:"] not to this point only did he
carry his friendliness; he also made them known to Pharaoh, and brought
them down into the land. "And Joseph's kindred was made known unto
Pharaoh. Then sent Joseph, and called his father Jacob to him, and all
his kindred, threescore and fifteen souls. So Jacob went down
into Egypt, and died, he, and our fathers, and were carried over
into Sychem, and laid in the sepulchre that Abraham bought for a sum of
money of the sons of Emmor the father of Sychem. But when the time of
the promise drew nigh, which God had sworn to Abraham the people grew
and multiplied in Egypt, till another king arose, which knew not
Joseph. (v. 13-18). Then again, fresh disappointment
(<greek>anelpistia</greek>): first, famine, but they came
through that: secondly, the falling into the hands of their
enemy: thirdly, the being destroyed by the king. Then (to show) God's
fulness of ways and means (<greek>eumhkanon</greek>), "In
which time," it says, "Moses was born, and was exceeding
fair." (v. 20.) If the former circumstance was wonderful, that Joseph
was sold by his brethren, here again is another circumstance more
wonderful still, that the king "nourished" the very person who was
to overthrow his dominion, being himself the person that
was to perish. Do you observe all along a figurative enacting, so
to say, of the resurrection of the dead?But it is not the same
thing for God himself to do a thing, and for a thing to come to pass in
connection with man's purpose (<greek>proairesis</greek>).
For these things indeed were in connection with man's purpose [[1] but
the Resurrection by itself, independently.]--"And he was mighty;," it
says, "in word and in deed" (v. 22): he that was to have died. Then
again he shows how ungrateful they were to their benefactor. For, just
as in the former instance, they were saved by the injured Joseph, so
here again they were saved by another injured person, I mean, Moses.
"And when he was full forty years old," etc. For[2] what though they
killed him not actually? In intention they did kill, as did the others
in the former case. There, they sold out of their own into a strange
land: here, they drive from one strange land into another strange land:
in the former case, one in the act of bringing them food; in this, one
in the act of giving them good counsel; one to whom, under God, the man
was indebted for his life! Mark how it shows (the truth of) that saying
of Gamaliel's, "If it be of God, ye cannot overthrow it." (ch. v. 39.)
See the plotted-against eventually becoming the authors of salvation to
those plotting against them:[3] the people, plotting against itself,
and itself plotted against by others; and for all this, saved! A
famine, and it did not consume them: nor was this all: but they were
saved by means of the very person, whom they had expected to be
destroyed (by their means). A royal edict, and it did not consume them:
nay then most did their number increase, when he was dead "who knew"
them. Their own Saviour they wished to kill, but for all that, they had
not power to do it. Do you observe, that by the means whereby the devil
tried to bring to naught the promise of God, by those very means 'it
was advanced?
"And God spake on this wise," etc. (Recapitulation,
v. 6, 7.) This[4] is suitable to be said here also: that God is rich in
ways and means to bring us up from hence. For this above all showed the
riches of God's resources, that in its very reverses
(<greek>apostroFh</greek>) the nation increased, while
enslaved, while evil-
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entreated, and sought to be exterminated. And this is the greatness of
the Promise. For had it increased in its own land, it had not been so
wonderful. And besides, it was not for a short time, either, that they
were in the strange land: but for four hundred years. Hence we learn[1]
a (great lesson)of philosophic endurance
(<greek>FilosoFian</greek>):--they did not treat them as
masters use slaves, but as enemies and tyrants--and he foretold that
they should be set in great liberty: for this is the meaning of that
expression, "They shall serve (Me): and they shall come up hither
again" (<greek>entauqa</greek>
<greek>epaneleusontai</greek>); and with impunity.[2]--And
observe, how, while he seems to concede something to circumcision, he
in fact allows it nothing (v. 8); since the Promise was before it, and
it followed after.--"And the patriarchs," he says, "moved with envy.
(v. 9.) Where it does no harm, he humors
(<greek>karizetai</greek>) them: [3] for they prided
themselves much on these also.--[4] And he shows, that the saints were
not exempt from tribulation, but that in their very tribulations they
obtained help. And that these persons did themselves help to bring
about the results, who wished to cut short these same (afflictions):
just as these made Joseph the more glorious: lust as the king did
Moses, by ordering the children to be killed: since had he not ordered,
this would not have been: just as also that (Hebrew) drives Moses into
exile, that there he may have the Vision, having become worthy. Thus
also him who was sold for a slave, makes He to reign as king there,
where he was thought to be a slave. Thus also does Christ in His death
give proof of His power: thus also does He there reign as king where
they sold Him. "And gave him favor and wisdom," etc. (v. 10.) This[5]
was not only by way of honor, but that he should have confidence in his
own power. "And he made him governor over Egypt and all his house."
"Now there came a dearth," etc. On account of famine--such preparations
is he making--"with threescore and fifteen souls," he says, "Jacob went
down into Egypt, and died, he and our fathers, and were carried over
into Sychem, and laid in the sepulchre that Abraham bought for a sum of
money from the sons of Emmor the father of Sychem.[*] (v. 11-16). It
shows, that they were not masters even to the extent of a
burying-place. "But when the time of the promise drew nigh, which God
had sworn to Abraham, the people grew and multiplied in Egypt, till
another king arose, which knew not Joseph" (v. 17, 18). Observe, that
it is not during the four hundred years that He multiplies them, but
(only)when the end was about to draw nigh. And yet already four hundred
years were passed, nay more, in Egypt. But this is the wonder of it.
"The same dealt subtly with our kindred, and evil-entreated our
fathers, that they should cast out their young children, to the end
they might not live." (v. 19.) "Dealt subtly:" he hints at their not
liking to exterminate them openly: "that they should cast out their
young children," it says. "In which time Moses was born and was
exceeding fair." (v. 20.) This is the wonder, that he who is to be
their champion, is born, neither after nor before, these things, but in
the very midst of the storm (<greek>qumw</greek>). "And was
nourished up in his father's house three months." But when man's help
was despaired of, and they cast him forth, then did God's benefit shine
forth conspicuous. "And when he was cast out, Pharaoh's daughter took
him up, and nourished him for her own son." (v. 21.) Not a word of
Temple, not a word of Sacrifice, while all these Providences are taking
place. And he was nourished in a barbarian house. "And Moses was
learned in all the wisdom of the Egyptians, and was mighty in words and
m deeds." (v. 22.) "Was trained," both[6] in discipline and in letters.
"And when he was full forty years old." (v. 23.) Forty years he was
there, and was not found out from his being circumcised. Observe, how,
being in safety, they overlook their own interests, beth he and Joseph,
in order that they may save others: "And when he was full forty years
old, it came into his heart to visit his brethren the children of
Israel. And seeing one of them suffer wrong, he defended him, and
avenged him that was oppressed,
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and smote the Egyptian: for he supposed his brethren would have
understood how that God by his hand would deliver them: but they
understood not." (v. 23-25.)--See how up to this point he is not yet
offensive to them; how they listened to him while he said all this. And
"his face," we read, "was as the face of an angel" (ch. vi. 15).--"For
he supposed," etc. And yet it was by deeds that his championship was
shown; what intelligence was there need of here? but still for all this
"they understood not. And the next day he showed himself unto them as
they strove, and would have set them at one again, saying, Sirs, ye are
brethren; why do ye wrong one to another?" (v. 26-28.) Do you mark with
what mildness he addresses them? He who had shown his wrath in the case
of the other, shows his gentleness[1] in his own case. "But he that did
his neighbor wrong thrust him away, saying, Who made thee a ruler and a
judge over us? Wilt thou kill me, as thou didst the Egyptian
yesterday?" Mark; the very words which they said to Christ: "Who made
Thee ruler and judge over us?" So habitual a thing was it for Jews to
wrong (their benefactors) when in the act of receiving benefits! And
again, mark the atrocious baseness: (<greek>miarian</greek>
al. <greek>mokqhrian</greek>, Sav. marg.) "As thou didst
the Egyptian yesterday! Then fled Moses at this saying, and was a
stranger in the land of Midian, where he begat two sons." (v. 29.) But
neither did flight extinguish the plan of Providence, as neither did
death (i.e. the death of Christ).
"And when forty years were expired, there appeared
to him in the wilderness of mount Sinai an angel of the Lord in a flame
of fire in a bush." (v. 30.) Do you mark that it is not hindered by
lapse of time? For when he was an exile, when a stranger, when he had
now passed much time in a foreign land, so as to have two sons, when he
no longer expected to return, then does the Angel appear to him. The
Son of God he calls an Angel, as also he calls Him man. (Appears) in
the desert, not in a temple. See how many miracles are taking place,
and no word of Temple, no word of Sacrifice. And here also not simply
in the desert, but in the bush. "When Moses saw it, he wondered at the
sight: and as he drew near to behold it, the voice of the Lord came
unto him." (v. 31.) Lo! he was deemed worthy of the Voice also. "I am
the God of thy fathers, the God of Abraham, and the God of Isaac, and
the God of Jacob." (v. 32, 33.) Lo![2] how He shows that He is none
other than "the God of Abraham, and the God of Isaac, and the God of
Jacob"--He, "the Angel of the Great Counsel." (Is. ix. 6. LXX.
"Wonderful, Counsellor," E. V.) Here he shows what great
loving-kindness God herein exhibits. "Then Moses trembled, and durst
not behold. Then said the Lord to him, Put off thy shoes from thy feet;
for the place where thou standest is holy ground." Not a word of
Temple, and the place is holy through the appearance and operation of
Christ. Far more wonderful this than the place which is in the Holy of
Holies: for there God is nowhere said to have appeared in this manner,
nor Moses to have thus trembled. And then the greatness of His tender
care. "I have seen, I have seen the affliction of My people which is in
Egypt, and I have heard their groaning, and am come down to deliver
them. And now come, I will send thee into Egypt." (v. 34.) See, how he
shows, that both by kindnesses, and by chastisements, and by miracles,
God was drawing them to Him: but they were still the same. That God is
everywhere present, they learned.
Hearing these things, let us in our afflictions flee
to Him. "And their groaning," saith He, "I have heard:" not[3] simply,
"because of their calamities." But if any should ask, Why then did He
suffer them to be evil entreated there? Why, in the first place, to
every just man his sufferings are the causes of his rewards. And in the
next place, as to why He afflicted them: it was to show His power, that
He can (do all), and not only so, but that He may also train them.
Observe in fact; when they were in the desert, then they "waxed fat,
they grew thick, they spread out in breadth, they kicked" (Deut. xxxii.
15): and ever and always ease was an evil. Therefore also from the
beginning He said to Adam: "In the sweat of thy face thou shall eat thy
bread." (Gen. iii. 19.) Also[4] (it was) in order that having come out
of much suffering into rest, they might give thanks to God. For
affliction is a great good. For hear the Prophet saying, "It is good
for me, that Thou
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hast humbled me." (Ps. cxix. 71.) But if to great and wonderful men
affliction be a great (good), much more to us. And, if you will, let us
examine into the nature of affliction as it is in itself. Let there be
some person rejoicing exceedingly, and gay, and giving a loose to
jollity: what more unseemly, what more senseless than this? Let there
be one sorrowing and dejected: what more truly philosophic than this?
For, "It is better," we read, "to go into the house of mourning, than
into the house of laughter." (Eccles. vii. 2.) But, likely enough,
you[1] do not like the saying, and want to evade it. Let us however
see, what sort of man Adam was in Paradise, and what he was afterwards:
what sort of man Cain was before, and what he was afterwards. The soul
does not stand fast in its proper place, but, like as by a running
tide, (<greek>reumatos</greek>, Edd.
<greek>pneumatos</greek>, "wind ") is raised and buoyed up
by pleasure, having no steadfastness; facile in making professions,
prompt at promising; the thoughts all in restless commotion: laughter
ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why
speak of others? Let us take in hand some one of the saints, and let us
see what he was while in pleasure, what again, when in distress. Shall
we look at David himself? When he was in pleasure and rejoicing, from
his many trophies, from his victory, from his crowns, from his
luxurious living, froth his confidence, see what sort of things he said
and did: "But I said in my prosperity," says he, "I shall never be
moved." (Ps. xxx. 6.) But when he has come to be in affliction, hear
what he says: "And if He say to me, I have no mind for thee; lo! here
am I, let Him do that which is pleasing in His sight." (2 Sam. xv. 26.)
What can be more truly philosophic than these words? "Whatsoever may be
pleasing to God," saith he, "so let it be." And again he said to Saul:
"If the Lord stirreth thee up against me, may thy sacrifice be
acceptable." (1 Sam. xxvi. 19.) And then too, being in affliction, he
spared even his enemies: but afterwards, not friends even, nor those
who had done him no injury. Again, Jacob when he was in affliction,
said: "If the Lord will give me bread to eat, and raiment to put on."
(Gen. xxviii. 20.) As also the son of Noah did nothing of the kind
erewhile; but when he was no longer afraid for his safety, you hear how
wanton he became. (ib. ix. 22.) Hezekiah too, when he was in
affliction, see what things he did in order to his deliverance; he put
on sackcloth, and such like; but when he was in pleasure, he fell
through the haughtiness of his heart. (2 Kings ch. xix. 20.) For, saith
the Scripture, "When thou hast eaten, and drunk, and art filled, take
heed to thyself." (Deut. vi. 11, 12.) For perilous, as on a precipice's
brink, is the post of affluence. "Take heed," saith he, "to thyself."
When the Israelites were afflicted, they became all the more increased
in number: but when He left them to themselves, then they all went to
ruin. And why speak of examples from the ancients? In our own times,
let us see, if you please, is it not the case, that when the most are
in good case, they become puffed up, hostile to everybody, passionate,
while the power is with them: but if it be taken away, they are gentle,
lowly (and as) human beings, are brought to a consciousness of their
own natural condition. Therefore the Scripture saith, "Pride hath
holden them unto the end: their iniquity shall go forth as from
fatness." (Ps. lxxiii. 6. LXX.)
Now these things I have spoken, that we should not
make enjoyment every way our object. How then does Paul say, "Rejoice
alway?" He does not say simply, "Rejoice," but he adds, "in the Lord."
(Phil. iv. 4.) This is the greatest joy, such as the Apostles rejoiced
withal; the joy of which prisons, and scourges, and persecutions, and
evil report, and all painful things, are the source, and the root, and
the occasion; whence also it comes to a happy issue. But that of the
world, on the contrary, begins with sweets and ends in bitters. Neither
do I forbid to rejoice in the Lord, nay, I earnestly exhort to this.
The Apostles were scourged, and they rejoiced: were bound, and they
gave thanks: were stoned, and they preached. This is the joy I also
would have: from nothing bodily has it its origin, but from spiritual
things. It is not possible for him who joys after the fashion of the
world, to rejoice also after a godly sort: for every one who joys after
the world's fashion, has his joy in riches, in luxury, in honor, in
power, in arrogance: but he who rejoices after the mind of God, has his
joy in dishonor for God's sake, in poverty, in want, in fasting, in
humbleness of mind. Seest thou, how opposite are the grounds (of joy)?
To go without joy here, is to be without grief also: and to be without
grief here, is to go without pleasure too. And in truth these are the
things which produce real joy, since the others have the name only of
joy, but they altogether consist of pain. What misery the arrogant man.
endures! How is he cut short (<greek>diakoptetai</greek>)
in the midst of his arrogance, bespeaking for
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himself numberless insults, much hatred, great enmity, exceeding spite,
and many an evil eye! Whether it be that he is insulted by greater men,
he grieves: or that he cannot make his stand against everybody, he is
mortified. Whereas the humble man lives in much enjoyment: expecting
honor from none, if he receive honor, he is pleased, but if not, he is
not grieved. He takes it contentedly that he is honored; but[1] above
all, none dishonors him. Now not to seek honor, and yet to be
honored--great must be the enjoyment of this. But in the other, it is
just the reverse: he seeks honor, and is not honored. And the pleasure
that the honor gives is not the same to him who seeks it, as it is to
him who seeks it not. The one, however much he receives, thinks he has
received nothing: the other, though you give him ever so little, takes
it as though he had received all. Then again, he who lives in affluence
and luxury has numberless affairs of business, and let his revenues
flow in to him ever so easily, and, as it were, from full fountains,
yet he fears the evils arising from luxurious living, and the
uncertainty of the future: but the other is always in a state of
security and enjoyment, having accustomed himself to scantiness of
diet. For he does not so bemoan himself at not partaking of a sumptuous
board, as he luxuriates in not fearing the uncertainty of the future.
But the evils arising from luxurious living, how many and great they
are, none can be ignorant: it is necessary, however, to mention them
now. Twofold the war, in the body, and in the soul: twofold the storm:
twofold the diseases; not only in this respect, but because they are
both incurable, and bring with them great calamities. Not so,
frugality: but here is twofold health, twofold the benefits. "Sleep of
health," we read, "is in moderate eating." (Ecclus. xxxi. 20.) For
everywhere, that which keeps measure is pleasant, that which is beyond
measure, ceases to please. For say now: on a little spark put a great
pile of fagots, and you will no longer see the fire shining, but much
disagreeable smoke. On a very strong and large man lay a burden which
exceeds his strength, and you will see him with his burden lying
prostrate on the ground. Embark too large a freight in your vessel, and
you have ensured a grievous shipwreck. Just so it is here. For just as
in overladen ships, great is the tumult of the sailors, the pilot, the
man at the prow, and the passengers, while they cast into the sea the
things above deck, and things below; so here too, with their vomitings
upwards, and their purgings downwards, they mar their constitutions,
and destroy themselves. And what is the most shameful of all, the mouth
is made to do the office of the nether parts, and that becomes the more
shameful member. But if to the mouth the disgrace be such, think what
must it be in the soul! For indeed there it is all mist, all storm, all
darkness, great the uproar of the thoughts, at being so thronged and
crushed, the soul itself crying out at the abuse done to it: all[2]
(the parts and faculties) complaining of one another, beseeching,
entreating, that the filth may be discharged somewhere. And after it is
flung out, still the turmoil is not at an end; but then comes fever and
diseases. "And how comes it," say you, "that one may see these
luxurious livers, in goodly plight, riding on horseback? What idle talk
is this," say you, "to tell us of diseases? It is I that am diseased, I
that am racked, I that am disgusting, while I have nothing to eat." Ah
me! for one may well lament at such words. But the sufferers with the
gout, the men that are carried on litters, the men that are swathed
with bandages, from what class of people, I ask you, shall we see
these? And indeed, were it not that they would deem it an insult, and
think my words opprobrious, I would before now have addressed them even
by name. "But there are some of them, who are in good health as well."
Because they give themselves not merely to luxurious living, but also
to labors. Else show me a man, who does nothing whatever but fatten
himself, free from pain as he lies there, without an anxious thought.
For though a host of physicians without number came together, they
would not be able to rescue him from his diseases. It is not in the
nature of things. For I will hold you a medical discourse. Of the
matters sent down into the belly, not all becomes nourishment; since
even in the food itself, not all is nutritive, but part of it in the
process of digestion passes into stool, part is turned into
nourishment. If then in the process of digestion the operation is
perfect, this is the result, and each finds its proper place; the
wholesome and
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useful part betakes itself to its appropriate place, while that which
is superfluous and useless, withdraws itself, and passes off. But if it
be in too great quantity, then even the nutritive part of it becomes
hurtful. And, to speak by way of example, in order that my meaning may
be clearer to you: in wheat part is fine flour, part meal, part bran:
now if the mill be able to grind (what is put in), it separates all
these: but if you put in too much, all becomes mixed up together. Wine
again, if it go through its proper process of formation, and under due
influence of the seasons, then, whereas at first all is mixed together,
anon part settles into lees, part rises into scum, part remains for
enjoyment to those that use it, and this is the good part, and will
not. readily undergo any change. But what they call "nourishment," is
neither wine, nor lees, while all are mixed up together.--The same may
be seen in the river,[1] when its waters make a whirling flood. As at
such time we see the fishes floating at top, dead, their eves first
blinded by the muddy slime: so is it with us. For when gormandizing,
like a flood of rain, has drenched the inward parts, it puts all in a
whirl, and makes that the faculties
(<greek>loUismoi</greek>), healthy till then and living in
a pure element, drift lifeless on the surface. Since then by all these
examples we have shown how great the mischief is, let us cease to count
these men happy for that, for which we ought to think them wretched,
and to bemoan ourselves for that, for which we ought to count ourselves
happy, and let us welcome sufficiency with a contented mind. Or do you
not hear even what physicians tell you, that "want is the mother of
health?" But what I say is, that want is mother, not of bodily health,
but also of that of the soul. These things Paul also, that physician
indeed, cries aloud; when he says, "Having food and raiment, let us
therewith be content." (1 Tim. vi. 8.) Let us therefore do as he bids
us, that so, being in sound health, we may perform the work that we
ought to do, in Christ Jesus our Lord, with Whom to the Father and the
Holy Ghost together be glory, dominion, honor, now and ever, world
without end. Amen.
HOMILY XVII.
ACTS VII. 35.
"This Moses whom they refused, saying, Who made thee a ruler and a
judge over us? the same did God send to be a ruler and a deliverer by
the hand of the Angel which appeared to him in the bush."
This is very suitable to the matter in hand. "This
Moses," he says. "This," the man who had been in danger of losing his
life; the man who had been set at naught by them; "this" the man whom
they had declined: "this" same, God having raised up, sent unto them.
"Whom they refused, saying, Who made thee a ruler?" just as they
themselves (the hearers) said, "We have no king, but Cæsar."
(John xix. 15.) He here shows also, that what was then done, was done
by Christ. "The same did God send by the hand of the Angel," who said
unto him, "I am the God of Abraham." "This" same Moses, he says,--and
observe how he points to his renown--"this" same Moses, he says,
"brought them out, after that he had showed wonders and signs in the
land of Egypt, and in the Red sea, and in the wilderness forty years.
This is that Moses, which said unto the children of Israel, A prophet
shall the Lord your God raise up unto you of your brethren, like unto
me" (v. 36, 37): set at naught like me. Him, likewise, Herod wished to
kill, and in Egypt He found preservation just as it was with the
former, even when He was a babe, He was aimed at for destruction. "This
is he, that was in the Church in the wilderness with the Angel which
spake to him in the mount Sina, and with our fathers: who received the
lively oracles to give unto us." (v. 38.) Again no mention of temple,
none of sacrifice. "With the Angel," it says, "he received the lively
oracles to give unto the fathers." It shows, that he not only wrought
miracles, but also gave a law, as Christ did. Just as Christ first
works miracles, and then legislates: so did Moses. But they did not
hear him, keeping their disobedience, even after the miracles: "To
whom," he says, "our fathers would not obey:" (v. 39) after the wonders
done in those forty years. And not only so, but just the contrary: "but
thrust him from them, and in their hearts
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turned back again into Egypt. Saying unto Aaron, Make us gods to go
before us; for as for this Moses, which brought us out of the land of
Egypt, we wot not what is become of him. And they made a calf in those
days, and offered sacrifice unto the idol, and rejoiced in the works of
their own hands. Then God turned, and gave them up to worship the host
of heaven; as it is written in the book of the Prophets, O ye house of
Israel, have ye offered to me slain beasts and sacrifices by the space
of forty years in the wilderness? Yea, ye took up the tabernacle of
Moloch, and the star of your god Kemphan, figures which ye made to
worship them: and I will carry you away beyond Babylon." (v. 40, 43.)
The expression, "gave them up," means, He suffered. "Our fathers had
the tabernacle of witness in the wilderness, as he had appointed,
speaking unto Moses, that he should make it according to the fashion he
had seen." (v. 44.) Even when there was a Tabernacle, yet there were no
sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" (Amos
v. 25.) There was "the tabernacle of witness," and yet it profired them
nothing, but they were consumed. But neither before, nor afterwards,
did the miracles profit them aught. "Which also, our fathers that came
after brought in." Seest thou, how the holy place is there wherever God
may be? For to this end also he says, "in the wilderness," to compare
place with place. Then the benefit (conferred upon them): And our
fathers that came after brought it in with Jesus into the possession of
the Gentiles, whom God drave out before the face of our fathers, unto
the days of David; who found favor before God, and desired to find a
tabernacle for the God of Jacob. (v. 45, 46.) David "desired to find
favor:" and he builded not, he, the wonderful, the great; but the
castaway, Solomon. "But Solomon," it says, "built Him an house. Howbeit
the Most High dwelleth not in (places) made with hands. (v. 47-50.)
This was shown indeed already by what had been before said: but it is
shown also by the voice of a prophet; "What house will ye build for Me?
saith the Lord God. As saith the prophet, Heaven is my throne, and
earth is my footstool: what house will ye build for me? saith the Lord:
or what is the place of my rest? Hath not my hand made all these
things?" (Is. Ixvi. 1, 2.)
Marvel not, he says, if they on whom Christ confers
His benefits refuse His kingdom, seeing in the case of Moses it was
just the same. (Recapitulation). "He brought them out;" and rescued
them not in a general way, but also while they were in the wilderness.
"Wonders and signs," etc. (v. 35-50.) Do you mark that they themselves
(Stephen's hearers) are concerned in those old miracles also? "This is
that Moses:" (v. 37) he, that conversed with God; he, that had been
saved out of situations so strange and wonderful; he, that wrought so
great works, and had so great power. [" Which said unto the children of
Israel, A prophet," etc.] He shows, that the prophecy must by all means
be fulfilled, and that Moses is not opposed to Him.[1] "This is he that
was in the Church in the wilderness, and, that said unto the children
of Israel." (v. 38.) Do you mark that thence comes the root, and that
"salvation is from the Jews?" (John iv. 22.) "With the Angel," it says,
"which spake unto him." (Rom. xi. 16.) Lo, again he affirms that it was
He (Christ) that gave the Law, seeing Moses was with "Him" in the
Church in the wilderness.[*] And here he puts them in mind of a great
marvel, of the things done in the Mount: "Who received living oracles
to give unto us." On all occasions Moses is wonderful, and (so) when
need was to legislate. What means the expression, "Living oracles"
(<greek>loUia</greek>)? Those, whereof the end was shown by
words (<greek>dia</greek>
<greek>loUwn</greek>): in other words, he means the
prophecies. <t> Then follows the charge, in the first instance,
against the patriarchs [after], the "signs and wonders," after the
receiving of the "lively oracles: To whom," he says, "our fathers would
not obey." (v. 39.) But concerning those, Ezekiel says that they are
not "living;" as when he says, "And I gave you statutes that are not
good." (Ezek. xx. 25.) It is with reference to those that he says,
"Living. But thrust him from them, and in their hearts turned back to
Egypt"--the place where they groaned, where they
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cried, whence they called upon God. "And said unto Aaron, Make us gods
which shall go before us." (v. 40.) O the folly! "Make," say they;
"that they may go before us." Whither? "Into Egypt."[*] See how hard
they were to tear away from the customs of Egypt! What sayest thou?
What, not wait for him that brought thee out, but flee the benefit, and
deny the Benefactor? And mark how insulting they are: "For as for this
Moses," they say:--"which brought us out of the land of Egypt" nowhere
the name of God: instead of that, they ascribed all to Moses. Where[1]
they ought to give thanks (to God), they bring Moses forward: where it
was, to do as the Law bade them, they no longer make account of Moses.
"We know not what is become of him." And yet he told them that he was
going up to receive the Law: and they had not patience to wait forty
days. "Make us gods"--they[2] did not say, "a God."--And yet one may
well wonder at this, that they do not even know.--"And they made a calf
in those days, and offered sacrifices unto the idol, and rejoiced in
the works of their own hands" (v. 41): for which they ought to have hid
their faces. What wonder that ye know not Christ, seeing ye knew not
Moses, and God Who was manifested by such wonders? But they not only
knew Him not: they also insulted in another way, by their idol making.
"Then God turned, and gave them up to worship the host of heaven" (v.
42.) Hence these same "customs" date their origin, hence the
sacrifices: they were themselves the first that made sacrifices to
their idols! For that is why it is marked,[3] "They made a calf in
Horeb, and offered sacrifices to the idol:" seeing that, before this
the name of sacrifice is nowhere mentioned, but only lively ordinances,
and "lively oracles. And rejoiced"--that is the reason for the feasts.
Exod. xxxii. 5, 6.) "As it is written in the Book of the Prophets"--and
observe, he does not cite the text without a purpose, but shows by it
that there is no need of sacrifices; saying: "Did ye offer slain beasts
and sacrifice to Me?"--He lays an emphasis on this word (to Me?). "Ye
cannot say that it was from sacrificing to Me, that ye proceeded to
sacrifice to them:--"by the space of forty years:" and this too, "in
the wilderness," where He had most signally shown Himself their
Protector. "Yea, ye took up the tabernacle of Moloch, and the star of
your god Remphan: images which ye made to worship them. The cause of
sacrifices! "And I will carry you away beyond Babylon." (v. 43.) Even
the captivity, an impeachment of their wickedness! "But a Tabernacle,"
say you, "there was (the Tabernacle) 'of Witness.'" (v. 44.) (Yes,)
this is why it was: that they should
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have God for Witness: this was all. "According to the fashion," it
says, "that was shown thee on the mount:" so[1] that on the mount was
the Original. And this Tabernacle, moreover, "in the wilderness," was
carried about, and not locally fixed. And he calls it, "Tabernacle of
witness:" i.e. (for witness) of the miracles, of the statutes.[*] This
is the reason why both it and those (the fathers) had no Temple. "As He
had appointed, that spake unto Moses, that he should make it according
to the fashion that he had seen." Again, it was none other than He
(Christ) that gave the fashion itself. "Until the days of David" (v.
45): and there was no temple! And yet the Gentiles also had been driven
out: for that is why he mentions this: "Whom God drave out," he says,
"before the face of our fathers. Whom He drave out," he says: and even
then, no Temple! And so many wonders, and no mention of a Temple! So
that, although first there is a Tabernacle, yet nowhere a Temple.
"Until the days of David," he says: even David, and no Temple! "And he
sought to find favor before God" (v. 46): and built not:--so far was
the Temple from being a great matter! "But Solomon built Him an house."
(v. 47.) They thought Solomon was great: but that he was not better
than his father, nay not even equal to him, is manifest. "Howbeit the
Most High dwelleth not in temples made with hands; as saith the
prophet, Heaven is My throne, and earth is My footstool." (v. 48, 49.)
Nay, not even these are worthy of God, forasmuch as they are made,
seeing they are creatures, the works of His hand. See how he leads them
on by little and little (showing) that not even these are to be
mentioned. And again the prophecy says openly, "What house will ye
build Me?" etc. (v. 50.)
What is the reason that at this point he speaks in
the tone of invective (<greek>kataForikps</greek>)? Great
was his boldness of speech, when at the point to die: for in fact I
think he knew that this was the case. "Ye stiffnecked," he says, "and
uncircumcised in heart and ears." This also is from the prophets:
nothing is of himself. "Ye do always resist the Holy Ghost: as your
fathers did, so do ye." (v. 51.) When it was not His will that
sacrifices should be, ye sacrifice: when it is His will, then again ye
do not sacrifice: when He would not give you commandments, ye drew them
to you: when ye got them, ye neglected them. Again, when the Temple
stood, ye worshipped idols: when it is His will to be worshipped
without a Temple, ye do the opposite. Observe, he says not, "Ye resist
God," but, "the Spirit:" so far was he from knowing any difference
between Them. And, what is greater: "As your fathers did," he says, "so
do ye." Thus also did Christ (reproach them), forasmuch as they were
always boasting much of their fathers. "Which of the prophets have not
your fathers persecuted? and they have slain them which showed before
of the coming of the Just One:" he still says, "the Just One," wishing
to check them: "of Whom ye have been now the betrayers and
murderers"--two charges he lays against them[2]--"who have received the
Law by the disposition of Angels, and have not kept it." (v. 52.) How,
"By the disposition of Angels?" Some say (The Law), disposed by Angels;
or, put into his hand by the Angel Who appeared to him in the bush; for
was He man? No wonder that He[3] who wrought those works, should also
have wrought these. "Ye slew them who preached of Him." much more
Himself. He shows them disobedient both to God, and to Angels, and the
Prophets, and the Spirit, and to all: as also Scripture saith
elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine
altars." (1 Kings xix. 10.) They, then, stand up for the Law, and say,
"He blasphemeth against Moses:" he shows, therefore, that it is the),
who blaspheme, and that (their blasphemy is not only against Moses,
but) against God; shows that "they" from the very beginning have been
doing this: that "they" have themselves destroyed their "customs," that
there is no need of these: that while accusing him, and saying that he
opposed Moses, they themselves were opposing the Spirit: and not merely
opposing, but with murder added to it:
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and that they had their enmity all along from the very beginning. Seest
thou, that he shows them to be acting in opposition both to Moses and
to all others, and not keeping the Law? And vet Moses had said, "A
Prophet shall the Lord raise up unto you: and the rest also told of
this (Christ) that He would come: and the prophet again said, "What
house will ye build Me?" and again, "Did ye offer to Me slain beasts
and sacrifices" those "forty years?" (Deut. xviii. 18.)
Such is the boldness of speech of a man bearing the
Cross. Let us then also imitate this: though it be not a time of war,
yet it is always the time for boldness of speech. For, "I spake," says
one, "in Thy testimonies before kings, and was not ashamed." (Ps. cxix.
46.) if we chance to be among heathens, let us thus stop their mouths.
without wrath, without harshness. (Comp. Horn. in 1 Cor. iv. § 6;
xxxiii. ness§ 4, 5; Col. xi. s. (Comp. Horn. in§ 2.) For if
we do it with wrath, it no longer seems to be the boldness (of one who
is confident of his cause,) but passion: but if with gentleness, this
is boldness indeed. For[1] in one and the same thing success and
failure cannot possibly go together. The boldness is a success: the
anger is a failure. Therefore, if we are to have boldness, we must be
clean from wrath that none may impute our words to that. No matter how
just your words may be, when you speak with anger, you ruin all: no
matter how boldly you speak, how fairly reprove, or what not. See this
man, how free from passion as he discourses to them! For he did not
abuse them: he did but remind them of the words of the Prophets. For,
to show you that it was not anger, at the very moment he was suffering
evil at their hands, he prayed, saying, "Lay not to their charge this
sin." So far was he from speaking these words in anger; no, he spake in
grief and sorrow for their sakes. As indeed this is why it speaks of
his appearance, that "they saw his face as it had been the face of an
angel," on purpose that they might believe. Let us then be clean from
wrath. The Holy Spirit dwelleth not where wrath is: cursed is the
wrathful. It cannot be that aught wholesome should approach, where
wrath goes forth. For as in a storm at sea, great is the tumult, loud
the clamor, and then would be no time for lessons of wisdom
(<greek>FilosoFein</greek>): So neither in wrath. If the
soul is to be in a condition either to say, or to be disciplined to,
aught of philosophy, it must first be in the haven. Seest thou not how,
when we wish to converse on matters of serious import, we look out for
places free from noise, where all is stillness, all calm, that we may
not be put out and discomposed? But if noise from without discomposes,
much more disturbance from within. Whether one pray, to no purpose does
he pray "with wrath and disputings :" (1 Tim. ii. 8) whether he speak,
he will only make himself ridiculous: whether he hold his peace, so
again it will be even then: whether he eat, he is hurt even then:
whether he drink, or whether he drink not; whether he sit, or stand, or
walk; whether he sleep: for even in their dreams such fancies haunt
them. For what is there in such men that is not disagreeable? Eyes
unsightly, mouth distorted, limbs agitated and swollen, tongue foul and
sparing no man, mind distraught, gestures uncomely: much to disgust.
Mark the eyes of demoniacs, and those of drunkards and madmen; in what
do they differ from each other? Is not the whole madness? For what
though it be but for the moment? The madman too is possessed for the
moment: but what is worse than this? And they are not ashamed at that
excuse; "I knew not (saith one) what I said." And how came it that thou
didst not know this, thou the rational man, thou that hast the gift of
reason, on purpose that thou mayest not act the part of the creatures
without reason, just like a wild horse, hurried away by rage and
passion? In truth, the very excuse is criminal. For thou oughtest to
have known what thou saidst. "It was the passion," say you, "that spoke
the words, not I." How should it be that? For passion has no power,
except it get it from you. You might as well say, "It was my hand that
inflicted the wounds, not I." What occasion, think you, most needs
wrath? would you not say, war and battle? But even then, if anything is
done with wrath, the whole is spoiled and undone. For of all men, those
who fight had best not be enraged: of all men, those had best not be
enraged, who want to hurt (<greek>tonsnbrizonGas</greek>.
And how is it possible to fight then? you will ask. With reason, with
self-command (<greek>tous</greek>
<greek>ubrizontas</greek>): since fighting is, to stand in
opposition. Seest thou not that even these (common) wars are regulated
by, definite law, and order, and times? For wrath is nothing but an
irrational impulse: and an irrational creature cannot possibly perform
aught rational. For instance, the man here spoke such words, and did it
without passion. And EIias said," How long will ye halt on both your
knees?" (1 Kings xviii. 21) and spake it not in passion. And Phinees
slew, and did it without passion. For passion suffers not a man to see,
but, just as in a night-battle, it leads him, with eyes blind-
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folded and ears stopped up, where it will. Then let us rid ourselves of
this demon, at its first beginning let us quell it, let us put the sign
of the Cross on our breast, as it were a curb. Wrath is a shameless
dog: but let it learn to hear the law. If there be in a sheep-fold a
dog so savage as not to obey the command of the shepherd, nor to know
his voice all is lost and ruined. He is kept along with the sheep: but
if he makes a meal on the sheep, he is useless, and is put to death. If
he has learnt to obey thee, feed thy dog: he is useful when it is
against the wolves, against robbers, and against the captain of the
robbers that he barks, not against the sheep, not against friends. If
he does not obey he ruins all: if he learns not to mind thee, he
destroys all. The mildness in thee let not wrath consume, but let it
guard it, and feed it up. And it will guard it, that it may feed in
much security, if it destroy wicked and evil thoughts, if it chase away
the devil from every side. So is gentleness preserved, when evil works
are nowhere admitted: so we become worthy of respect, when we learn not
to be shameless. For nothing renders a man so shameless, as an evil
conscience. Why are harlots without shame? Why are virgins shamefaced?
Is it not from their sin that the former, from their chastity that the
latter, are such? For nothing makes a person so shameless, as sin. "And
yet on the contrary," say you, "it puts to shame." Yes; him who
condemns himself but him that is past blushing, it renders even more
reckless: for desperation makes daring. For "the wicked," saith the
Scripture, "when he is come into the depths of evils, despiseth."
(Prov. xviii. 3.) But he that is shameless, will also be reckless, and
he that is reckless, will be daring. See in what way gentleness is
destroyed, when evil thoughts gnaw at it. This is why there is such a
dog, barking mightily: we have also sling and stone (ye know what I
mean): we have also spear and enclosure and cattle-fold: let us guard
our thoughts unhurt. If the dog be gentle
(<greek>sainh</greek>) with the sheep, but savage against
those without, and keep vigilant watch, this is the excellence of a
dog: and, be he ever so famished, not to devour the sheep; be he ever
so full, not to spare the wolves. Such too is anger meant to be:
however provoked, not to forsake gentleness; however at quiet, to be on
the alert against evil thoughts: to acknowledge the friend, and not for
any beating forsake him, and for all his caressing, to fly at the
intruder. The devil uses caressing full oft: let[1] the dog know at
sight that he is an intruder. So also let us caress
(<greek>sainwmen</greek>) Virtue, though she put us to
pain, and show our aversion to Vice, though she give us pleasure. Let
us not be worse than the dogs, which, even when whipped and throttled,
do not desert their master: but if[2] the stranger also feed them, even
so they do hurt. There are times when anger is useful; but this is when
it barks against strangers. What means it, "Whosoever is angry with his
brother without a cause?" (Matt. V. 22.) It means, Stand not up in
thine own quarrel, neither avenge thyself: if thou see another
suffering deadly wrong, stretch out thy hand to help him. This is no
longer passion, when thou art clear of all feeling for thyself alone.
David had gotten Saul into his power, and was not moved by passion, did
not thrust the spear into him, the enemy he had in his power; but took
his revenge upon the Devil. (1 Sam. xxvi. 7.) Moses, when he saw a
stranger doing an injury, even slew him (Exod. ii. 22): but when one of
his own people, he did not so: them that were brethren he would have
reconciled; the others not so. That "most meek" (Num. xii. 3) Moses, as
Scripture witnesseth of him, see how he was roused! But not so, we: on
the contrary, where we ought to show meekness, no wild beast so fierce
as we: but where we ought to be roused, none so dull and sluggish.
(Hom. vi. de laud. Pauli, ad fin.) On no occasion do we use our
faculties to the purpose they were meant for: and therefore it is that
our life is spent to no purpose. For even in the case of implements; if
one use them, one instead of other, all is spoilt: if one take his
sword, and then, where he should use it and cut with it, uses only his
hand, he does no good: again, where he should use his hand, by taking
the sword in hand he spoils all. In like manner also the physician, if
where he ought to cut, he cuts not, and where he ought not, he does
cut, mars all. Wherefore, I beseech you, let us use the thing
(<greek>tp</greek> <greek>praUmati</greek>) at
its proper time. The proper
112
time for anger is never, where we move in our own quarrel: but if it is
our duty to correct others, then is the time to use it, that we may by
force deliver others. (Hom. in Matt. xvi. § 7.) So shall we both
be like unto God, always keeping a spirit free from wrath, and shall
attain unto the good things that are to come, through the grace and
loving-kindness of our Lord Jesus Christ, with whom, to the Father and
the Holy Ghost together, be glory, dominion, and honor, now and
evermore, world without end. Amen.
HOMILY XVIII.
ACTS VII. 54.
"When they heard these things, they were cut to "the heart, and they
gnashed on him with their teeth."
See,[1] once more, the wrong-doers in trouble. Just
as the Jews are perplexed, saying," What are we to do with these men?"
so these also are "cut to the heart." (ch. iv. 16.) And yet it was he
that had good right to be incensed, who, having done no wrong, was
treated like a criminal, and was spitefully calumniated. But the
calumniators had the worst of it in the end. So true is that saying,
which I am ever repeating, "Ill to do, is ill to fare." And yet he (in
his charges against them) resorted to no calumny, but proved (what he
said). So sure are we, when we are shamefully borne down in a matter
wherein we have a clear conscience, to be none the worse for
it.--"If[2] they desired," say you, "to kill him, how was it that they
did not take occasion, out of what he said, that they might kill him?"
They would fain have a fair-seeming plea to put upon their outrage.
"Well then, was not the insulting them a fair plea?" It was not his
doing, if they were insulted: it was the Prophet's accusation of them.
And besides, they did not wish it to look as if they killed him because
of what he had said against them --just as they acted in the case of
Christ; no, but for impiety: now[3] this word of his was the expression
of piety. Wherefore, as they attempted, besides killing him, to hurt
his reputation also, "they were cut to the heart." For they were afraid
lest he should on the contrary become an object of even greater
reverence. Therefore, just what they did in Christ's case, the same
they do here also. For as He said, "Ye shall see the Son of Man sitting
on the right hand of God" (Matt. xxvi. 64), and they, calling it
blasphemy, "ran upon Him;" just so was it here. There, they "rent their
garments;" here, they "stopped their ears. But he, being full of the
Holy Ghost, looked up steadfastly into heaven, and saw the glory of
God, and Jesus standing on the right hand of God, and said, Behold I
see the heavens opened, and the Son of Man standing on the right hand
of God. Then they cried out with a loud voice, and stopped their ears,
and ran upon him with one accord, and cast him out of the city, and
stoned him." (v. 55-58.) And yet, if he lied, they ought to have
thought him beside himself, and to have let him go.--But he wished to
bring them over, "and said, Behold," etc., for, since he had spoken of
Christ's death, and had said nothing of His resurrection, he would fain
add this doctrine also. "Standing at the right hand of God." And in
this manner He appeared to him:[4] that, were it but so, the Jews
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might receive Him: for since the (idea of His) sitting (at the
right hand of God) was offensive to them, for the present he brings
forward only what relates to His Resurrection. This is the reason also
why his face was glorified. For God, being merciful, desired to make
their machinations the means of recalling them unto Himself. And see,
how many signs are wrought! "And cast him out of the city, and stoned
him." Here again, "without the city," and even in death, Confession and
Preaching. (Heb. xiii. 21.) "And the witnesses laid down their clothes
at a young man's feet, whose name was Saul. And they stoned Stephen,
calling[1] upon God, and saying, Lord Jesus, receive my spirit." (v.
59.) This is meant to show them that he is not perishing, and to teach
them. "And he knelt down, and cried with a loud voice, Lord, lay not
this sin to their charge." (v. 60.) To clear himself, and show that
neither were his former words prompted by passion, he says, "Lord" "lay
not this sin to their charge": wishing also even in this way to win
them over. For to show that he forgave their wrath and rage in
murdering him, and that his own soul was free from all passion, was the
way to make his saying to be favorably received.
"And Saul was consenting unto his death." Hereupon
arises a persecution, and it becomes a great one. "And at that time
there was a great persecution against the Church which was at
Jerusalem. And they were all scattered abroad throughout the regions of
Judea and Samaria, except the Apostles." (ch. viii. 1.) Mark how once
more God permits temptations to arise; mark, and well observe, how the
events are ordered by Divine Providence. They were admired because of
the signs: being scourged, they were none the worse for it: (some) were
ordained in the matter of the widows[2]: the word increased: once more,
God permits a great hindrance to arise. And a persecution of no
ordinary kind ["and they were all scattered," etc.]; for they feared
their enemies, now become more daring: and at the same time it is shown
that they were but men, these that were afraid, that fled. For, that
thou mayest not say after these things that a by grace alone they
effected (what they did), they were also persecuted, and themselves
became more timorous, while their adversaries were more daring. "And
were all scattered abroad," it says, "except the Apostles." But this
was divinely ordered, so that they should no longer all sit there in
Jerusalem. "And devout men," it says, "carried Stephen to his burial,
and made great lamentation over him." (v. 2.) If they were "devout,"
why did they "make great lamentation over him?" They were not yet
perfect. The man was gracious and amiable: this also shows that they
were men--not their fear alone, but their grief and lamentation. Who
would not have wept to see that mild, that lamb-like person stoned, and
lying dead?[*] Fit eulogy to be spoken over his grave has the
Evangelist recorded, in this one speech, "Lay not this sin to their
charge."--"And made," he says, "great lamentation over him."--But let
us look over again what has been said.
He[4] mentions the cause of his (angelic) appearance
(Recapitulation, vii 54; viii. 2.); "But he, being full of the Holy
Ghost, looked up steadfastly into heaven, and saw the glory of God, and
Jesus standing on the right hand of God." And when he said, "I see the
heavens opened, they stopped their ears, and ran upon him with one
accord." (v. 56, 57.) And vet in what respect are these things
deserving of accusation? "Upon him," the man who has wrought such
miracles, the man who has prevailed over all in speech, the man who can
hold such discourse! As if they had got the very thing they wanted,
they straightway give full scope to their rage. "And the witnesses," he
says, "laid down their clothes
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at the feet of a young man, whose name was Saul. (v. 58.) Observe how
particularly he relates what concerns Paul, to show thee that the Power
which wrought in him was of God. But after all these things, not only
did he not believe, but also aimed at Him with a thousand hands: for
this is why it says, "And Saul was consenting unto his death."--And
this blessed man does not simply pray, but does it with earnestness:
"having kneeled down." Mark his divine death! So long[1] only the Lord
permitted the soul to remain in him. "And having said this, he fell
asleep." (v. 60.)--"And they were all scattered abroad throughout the
region of Judea and Samaria. (ch. viii. 1.) And now without scruple
they had intercourse with Samaria, whereas it had been said to them,
"Go not into the way of the Gentiles" "and into any city of the
Samaritans enter ye not." (Matt. x. 5.) "Except the Apostles," it says:
they, in this way also, wishing to win the Jews,--but not to leave the
city,--and to be the means of inspiring others with boldness.
"As for Saul, he made havoc of the Church, entering
into every house, and halins men and women committed them to prison."
(v. 3.) Great was his frenzy: that he was alone, that he even entered
into houses: for indeed he was ready to give his life for the Law.
"Haling," it says, "men and women:" mark both the confidence, and the
violence, and the frenzy. All that fell into his hands, he put to
all manner of ill-treatment: for in consequence of the recent murder,
he was become more daring. "Therefore they that were scattered abroad
went everywhere preaching the word. Then Philip went down to the city
of Samaria, and preached Christ unto them. And the people with one
accord gave heed unto those things which Philip spake, hearing
and seeing the miracles which he did. For unclean spirits, crying with
loud voice, came out of many that were possessed with them: and many
taken with palsies, and that were lame, were healed. And there was
great joy in that city. But there was a certain man, called Simon,
which before time in the same city used sorcery, and bewitched the
people of Samaria." (v. 4-9.) Observe [2] another trial, this affair of
Simon. "Giving out," it says, "that he was himself some great one. To
whom they all gave heed, from the least to the greatest, saying, This
man is the great power of God. And to him they had regard, because that
of long time he had bewitched them with sorceries. But when they
believed Philip preaching the things concerning the kingdom of God, and
the name of Jesus Christ, they were baptized, both men and women. Then
Simon himself believed also: and when he was baptized, he continued
with Philip, and wondered, beholding the miracles and signs which were
done. Now when the Apostles which were at Jerusalem heard that Samaria
had received the word of God, they sent unto them Peter and John: who,
when they were come down, prayed for them, that they might receive the
Holy Ghost." (v. 10-15.) And (yet) great signs had been done: how then
had they not received the Spirit? They had received the Spirit, namely,
of remission of sins: but the Spirit of miracles they had not received.
"For as yet He was fallen upon none of them: only they were baptized in
the name of the Lord Jesus. Then laid they their hands on them, and
they received the Holy Ghost." (v. 16, 17.) For, to show that this was
the case, and that it was the Spirit of miracles they had not received,
observe how, having seen the result, Simon came and asked for this.
"And when Simon saw that through laying on of the Apostles' hands the
Holy Ghost was given, he offered them money, saying. Give me also this
power, that on whomsoever I lay hands, he may receive the Holy Ghost."
(v. 18, 19.) "The[3] persecution," say you, "gained
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strength." True, but at that very time to men possessed before (by a
hostile power) it brought deliverance. For it planted the miracles like
a stronghold, in the heart of the enemy's' country.--Not even the death
of Stephen quenched their rage, nay, increased it rather: it scattered
wide the teachers, so that the greater became the discipleship.--"And
there was joy." And yet there had been "great lamentation:" true; but
mark again the good--"Of aa long time" was the ance.--And how came he
to baptize Simon also? Just as Christ chose Judas.--And "beholding the
signs" which he did, forasmuch as the others did not receive the (power
of working) signs he durst not ask for it.--How was it then that they
did not strike him dead, as they did Ananias and Sapphira? Because even
in the old times, he that gathered sticks (on the sabbath-day) was put
to death as a warning to others (Num. xV. 32) and in no other instance
did any suffer the same fate. So too on the present occasion, "Peter
said to him, Thy money perish, because thou hast imagined that the gift
of God is to be purchased with money."--(v. 20.) Why had not these
received the Holy Ghost, when baptized? Either because Philip kept this
honor for the Apostles; or, because he had not this gift (to impart);
or, he was one of the Seven: which is rather to be said. Whence, I take
it, this Philip was one of the Apostle.(1) But observe; those went not
forth: it was Providentially ordered that these should go forth and
those be lacking, because of the Holy Ghost: for they had received
power to work miracles, but not also to impart the Spirit to others:
this was the prerogative of the Apostles. And observe (how they sent)
the chief ones: not any others, but Peter [and John(2)]. "And when
Simon," it says, "saw that through laying on of the Apostles' hands the
Holy Ghost was given." He would "Then laid they their hands on them,"
etc. Just as Paul also did, when they spake with tongues. (ch. xix. 6)
Observe the execrable conduct of Simon. "He offered money," with what
object? And yet he did not see Peter doing this for money. And it was
not of ignorance that he acted thus; it was because he would tempt
them, because he wished to get matter of accusation against them. And
therefore also Peter says, "Thou hast no part nor lot in this matter,
for thine heart is not right before God "because thou hast thought,"
etc. (v. 21.) Once more he brings to light what was in the thoughts,
because Simon thought to escape detection. "Repent therefore of this
thy wickedness and pray God, if perhaps the thought of thine heart may
be forgiven thee. For I perceive the bond of inquity. Then answered
Simon, and said, Pray ye to the Lord for me, that none of these things
which ye have spoken come upon me." (v. 22-24.) Even this(4) he did
only formally, as words of course, when
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he ought to have wept and mourned as a penitent. "If perchance it may
be forgiven thee." Not as though it would not have been pardoned, had
he wept, but this is the manner of the Prophet also, to denounce
absolutely, (<greek>apaUoreuein</greek>) and not to say,
"Howbeit, if thou do this, thy sin shall be forgiven," but that in any
wise the punishment shall take effect.
(a) "Therefore they that were scattered abroad, went
everywhere, preaching the word." But(1) I would have thee admire how
even in a season of calamity they neglected not the preaching. "Hearing
and seeing the miracles which he did." (Recapitulation, v. 4-6.) Just
as in the case of Moses by contrast (with the magicians) the miracles
were evident miracles, so here also. There was magic, and so these
signs were manifest. (b) "For unclean spirits came out of many that
were possessed with them "(v. 7); for this was a manifest miracle:--not
as the magicians did: for the other (Simon), it is likely, bound (men
with spells);--"and many," it says, "that were palsied and lame were
healed." There was no deceit here: for it needed but that they should
walk and work. "And to him they all gave heed, saying, This (man) is
the Power of God." (v. 10.) And that was fulfilled which was spoken by
Christ, "There shall come false Christs and false Prophets in My
name."--(Matt. xxiv. 24.) "And to him they had regard, because that of
long time he had bewitched them with sorceries." (v. 11.) (a) And yet
there ought to have been not one demoniac there, seeing that of a long
time he had been bewitching them with sorceries: but if there were many
demoniacs, many palsied, these pretences were not truth. But Philip
here by his word also won them over, discoursing concerning the kingdom
of Christ. (v. 12.) "And Simon," it says, "being baptized, continued
with Philip (v. 13): not for faith's sake, but in order that he might
become such (as he). (b) But why did they not correct him instantly?
They were content with his condemning himself. For this too belonged to
their work of teaching (<greek>ths</greek>
<greek>didaskalias</greek>) But(2) when he had not power to
resist, he plays the hypocrite, just as did the magicians, who said,
"This is the finger of God." And indeed that he might not be driven
away again, therefore he "continued with Philip," and did not part from
him. "And when the Apostles which were at Jerusalem," etc. (v. 13, 14.)
See how many things are brought about by God's Providence through the
death of Stephen! (a) "But they," it says, "having come down, prayed
for them that they might receive the Holy Ghost: for as yet He was
fallen upon none of them. Then laid they their hands upon them, and
they received the Holy Ghost." (v. 15-17.) Seest thou that it was not
to be done in any ordinary manner, but it needed great power to give
the Holy Ghost ? For it is not all one, to obtain remission of sins,
and to receive such a power. (b) By degrees it is, that those receive
the gift. It was a twofold sign: both the giving to those, and the not
giving to this man.(3) Whereas then this man ought, on the contrary, to
have asked to receive the Holy Ghost, he, because he cared not for
this, asks power to give It to others. And yet those received not this
power to give: but this man wished to be more illustrious than Philip,
he being among the disciples! (a) "He offered them money." (v. 18, 19.)
What? had he seen the others doing this? had he seen Philip? Did he
imagine they did not know with what mind he came to them? (b) "Thy
money with thee to perdition" (v. 20): since thou hast not used it as
it ought to be used. These are not words of imprecation, but of
chastisement. "To thee," he says, be it (to thee): being such. As if
one should say, Let it perish along with thy purpose. Hast thou so mean
conceptions of the gift of God, that thou hast imagined it to be
altogether a thing of man? It is not this. (a) Wherefore also Peter
well calls the affair a gift: "Thou hast thought that the gift of God
may be purchased with money." Dost thou observe how on all occasions
they are clean from money? "For thine heart is not right in the sight
of God." (v. 21.) Dost thou see how he does all of malice? To be
simple, however, was the thing needed. (b) For had it been done with
simplicity,(4) he would have even wel-
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comed his willing mind. Seest thou that to have mean conceptions of
great things is to sin doubly? Accordingly, two things he bids him:
"Repent and pray, if haply the thought of thine heart may be forgiven
thee." (v. 22.) Seest thou it was a wicked thought he had entertained?
Therefore he says, "If haply it may be forgiven thee:" because he knew
him to be incorrigible. (a) "For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity." (v. 23.) Words of
exceeding wrath! But otherwise he did not punish him: that faith may
not thereafter be of compulsion; that the matter may not seem to be
carried ruthlessly; that he may introduce the subject of repentance: or
also, because it suffices for correction to have convicted him, to have
told him what was in his heart, to have brought him to confess himself
overcome (<greek>oti</greek>
<greek>ealw</greek>). For that he says, "Pray ye for me,"
is a confession that he has done wrong. Observe him, (1) what a
miscreant he is; when he was convicted, then he believed: when again he
was convicted, then he became humble.(*) "Seeing(2) his miracles," ["he
was amazed," and came over.] He thought to be able to escape detection:
he thought the thing was an art: but when he had not power to defeat
(<greek>elein</greek>) the Apostles, *** (b) Again, he
fears the multitude, and is afraid to deny it; and yet he might have
said, "I did not know: I did it in simplicity: but he was struck with
dismay first by the former circumstance, that he was overcome
(<greek>oti</greek> <greek>ealw</greek>), by
the miracles and secondly by this, that his thoughts are made manifest.
Therefore he now takes himself a long way off, to Rome, thinking
the Apostle would not soon come there.
"And they, when they had terrified, and preached the
word of the Lord, returned to Jerusalem. (v. 25.) "Testified," probably
because of him (Simon), that they may not be deceived; that thenceforth
they may be safe. "Hating preached," it says, "the word of the Lord,
the), returned to Jerusalem." Why do they go thither again where was
the tyranny of the bad, where were those most bent upon killing them?
Just as generals do in wars, they occupy that part of the scene of war
which is most distressed. "And preached the Gospel in many villages of
the Samaritans." Observe them again, how they do not
(<greek>prohUoumenws</greek>) of set purpose come to
Samaria, but driven by stress of persecution, just as it was in the
case of Christ; and how when the Apostles go thither, it is to men now
believers, no longer Samaritans. "But when the Apostles," it says,
"which were at Jerusalem heard this, they sent unto them Peter and
John. Sent" them, again, to rid them of magic. And(3) besides, (the
Lord) had given them a pattern at the time when the Samaritans
believed. "And in many villages," it says, "of the Samaritans, they
preached the Gospel." (John iv. 39.) Observe how actively employed even
their journeys were, how they do nothing without a purpose.
Such travels should we also make. And why do I speak
of travels? Many possess villages and lands, and give themselves no
concern, nor make any account of this. That baths may be provided,
their revenues increased, courts and buildings erected, for this they
take plenty of pains: but for the husbandry of souls, not so. When you
see thorns--answer me--you cut them up, you burn, you utterly destroy
them, to rid your land of the hurt thence arising. And seest thou the
laborers themselves overrun with thorns, and dost not cut them up, and
art thou not afraid of the Owner Who shall call
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thee to account? For ought not each individual believer to build a
Church, to get a Teacher, to cooperate
(<greek>sunai</greek> <greek>resqai</greek>)
(with him), to make this above all his object, that all may be
Christians? Say, how is it likely thy laborer should be a Christian,
when he sees thee so regardless of his salvation? Thou canst not work
miracles, and so convert (<greek>peisai</greek>) him. By
the means which are in thy power, convert him; by kindness, by good
offices, by gentleness, by courting
(<greek>kolakeia</greek>) indeed, and baths, the most do
provide; but him, by all other means. Market--places, indeed, and
baths, the most do provide; but no Churches: nay, sooner everything
than this! Wherefore I beseech and implore, as a favor I entreat, yea
as a law I lay it down, that there be no estate to be seen destitute of
a Church.(1) Tell not me, There is one hard by; there is one in the
neighboring properties; the expense is great, the income not great. If
thou have anything to expend upon the poor, expend it there: better
there than here. Maintain a Teacher, maintain a Deacon, and a
sacerdotal body complete. As by a bride, whether a wife whom thou
takest, or a daughter whom thou givest in marriage,(2) so act by the
Church: give her a dowry. So shall thy estate be filled with blessing.
For what shall not be there of all that is good? Is it a small thing,
tell me, that thy wine-press should be blessed;(3) a small thing, tell
me, that of thy fruits God is the first to taste, and that the first
fruits are there (with Him)? And then even for the peace of the
laboring people this is profitable. Then as one whom they must respect,
there will be the presbyter among them and this will contribute to the
security of the estate. There will be constant prayers there through
thee(4) (infra, note(1), p. 119) hymns and Communions through thee; the
Oblation on each Lord's Day. For only consider what a praise it will
be, that, whereas others have built splendid tombs, to have it said
hereafter: "Such a one butt this," thou hast reared Churches! Bethink
thee that even until the coming of Christ thou shalt have thy reward,
who hast reared up the altars of God.
Suppose an Emperor had ordered thee to build an
house that he might lodge there, wouldest thou not have done everything
to please him? And here now it is palace of Christ, the Church, the
Church which thou buildest. Look not at the cost, but calculate the
profit. Thy people yonder cultivate thy field: cultivate thou their
souls: they bring to thee thy fruits, raise thou them to heaven. He
that makes the beginning is the cause of all the rest: and thou wilt be
the cause that the people are brought under Christian teaching
(<greek>kathkoumenwn</greek>) both there, and in the
neighboring estates. Your baths do but make the peasants less hardy,
your taverns give them a taste for luxury, and yet you provide these
for credit's sake. Your markets and fairs,
(<greek>panhUureis</greek>) on the other hand, promote(5)
covetousness. But think now what a thing it would be to see a
presbyter, the moving picture of Abraham, gray-headed, girded up,
digging and working with his own hands? What more pleasant than such a
field! Their virtue thrives. No intemperance there, nay, it is driven
away: no drunkenness and wantonness, nay, it is cast out: no vanity,
nay, it is extinguished. All benevolent tempers shine out the brighter
through the simplicity of
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manners. How pleasant to go forth and enter into the House of God, and
to know that one built it himself: to fling himself on his back in his
litter, and(1) after the bodily benefit of his pleasant airing, be
present both at the evening and the morning hymns, have the priest as a
guest at his table, in associating with him enjoy his benediction, see
others also coming thither! This is a wall for his field, this in
security. This is the field of which it is said," The smell of a full
field which the Lord hath blessed." (Gen. xxvii. 27.) If, even without
this, the country is pleasant, because it is so quiet, so free from
distraction of business, what will it not be when this is added to it?
The country with a Church is like the Paradise of God. No clamor there,
no turmoil, no enemies at variance, no heresies: there you shall see
all friends, holding the same doctrines in common. The very quiet shall
lead thee to higher views, and receiving thee thus prepared by
philosophy, the presbyter shall give thee an excellent cure. For here,
whatever we may speak, the noise of the market drives it all out: but
there, what thou shalt hear, thou wilt keep fixed in thy mind. Thou
wilt be quite another man in the country through him: and moreover to
the people there he will be director, he will watch over them both by
his presence and by his influence in forming their manners. And what, I
ask, would be the cost? Make for a beginning a small
house(<greek>en</greek> <greek>taxei</greek>
<greek>naou</greek>) to serve as temple. Thy successor will
build a porch, his successor will make other additions, and the whole
shall be put to thy account. Thou givest little, and receivest the
reward for the whole. At any rate, make a beginning: lay a foundation.
Exhort one another, vie one with another in this matter. But now, where
there is straw and grain and such like to be stored, you make no
difficulty of building: but for a place where the fruits of souls may
be gathered in, we below not a thought; and the people are forced to go
miles and miles, and to make long journeys, that they may get to
Church! Think, how good it is, when with all quietness the priest
presents himself in the Church, that he may draw near unto God, and say
prayers for the village, day by day, and for its owner! Say, is it a
small matter, that even in the Holy Oblations evermore thy name is
included in the prayers, and that for the village day by day prayers
are made unto God?--How greatly this profits thee for all else! It
chances(2) that certain (great) persons dwell in the neighborhood, and
have overseers: now to thee, being poor, one of them will not deign
even to pay a visit: but the presbyter, it is likely, he will invite,
and make him sit at his table. How much good results from this! The
village will in the first place be free from all evil suspicion. None
will charge it with murder, with theft: none will suspect anything of
the kind.--They have also another comfort, if sickness befall, if
death.--Then again the friendships formed there by people as they go
side by side (to and from the Church) are not struck up at random and
promiscuously: and the meetings there are far more pleasant than those
which take place in marts and fairs. The people themselves also will be
more respectable, because of their presbyter. How is it you hear that
Jerusalem was had in honor in the old times above all other cities? Why
was this? Because of the then prevailing religion. Therefore it
is that where God is honored, there is nothing evil: as, on the
contrary, where He is not honored, there is nothing good. It will be
great security both with God and with men. Only, I beseech you, that ye
be not remiss: only may you put your hand to this work. For if he who
brings out "the precious from the the," shall be "as the mouth of God"
(Jer. xv. 19); he who benefits and recovers so many souls, both that
now are and that shall be even until the coming of
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Christ, what favor shall not that person reap from God! Raise thou a
garrison against the devil: for that is what the Church is. Thence as
from headquarters let the hands go forth to work: first let the people
hold them up for prayers, and then go their way to work. So shall there
be vigor of body; so shall the tillage be abundant; so shall all evil
be kept aloof. It is not possible to represent in words the pleasure
thence arising, until it be realized. Look not to this, that it brings
in no revenue: if(1) thou do it at all in this spirit, then do it not
at all; if thou account not the revenue thou gettest thence greater
than from the whole estate beside; if thou be not thus affected, then
let it alone; if thou do not account this work to stand thee more in
stead than any work beside. What can be greater than this revenue, the
gathering in of souls into the threshing-floor which is in heaven!
Alas, that ye know not how much it is, to gain souls! Hear what Christ
says to Peter, "Feed My sheep." (John xxi. 15-17.) If, seeing the
emperors sheep, or herd of horses, by reason of having no fold or
stable, exposed to depredation, thou wert to take them in hand, and
build a fold or stables, or also provide a shepherd or herdsman to take
charge of them, what would not the emperor do for thee in return? Now,
thou gatherest the flock of Christ, and puttest a shepherd over them,
and thinkest thou it is no great gain thou art earning? But, if for
offending even one, a man shall incur so great a punishment, how can he
that saves so many, ever be punished? What sin will he have
thenceforth? for, though he have it, does not this blot it out? From
the punishment threatened to him that offends, learn the reward of him
that saves. Were not the salvation of even one soul a matter of great
importance, to offend would not move God to so great angel Knowing
these things, let us apply ourselves forthwith to this spiritual work.
And let each invite me, and we will together help to the best of our
ability. If there be three joint-owners, let them do it by each beating
his part: if but one, he will induce the others also that are near.
Only be earnest to effect this, I beseech you, that in every way being
well-pleasing unto God, we may attain unto the eternal blessings, by
the grace and mercy of our Lord Jesus Christ with Whom to the Father
and the Holy Ghost together be glory, dominion, and honor, now and ever
world without end. Amen.
HOMILY XIX.
ACTS VIII. 26, 27.
And the Angel of the Lord spake unto Philip, saying, arise
and go toward the south unto the way that goeth
down from Jerusalem unto Gaza, which is desert. And he arose and went."
IT seems to me, this(2) (Philip) was one of the
seven; for from Jerusalem he would not have gone southwards, but to the
north; but from Samaria it was "towards the south. The same is desert:"
so that there is no fear of an attack from the Jews. And he did not
ask, Wherefore? but "arose and went. And, behold," it says, "a man of
Ethiopia, an eunuch of great authority under Candace, queen of the
Ethiopians, who had the charge of all her treasure, and had come to
Jerusalem for to worship, was returning, and sitting in his chariot
read Esaias the prophet." (v. 27, 28.) High encomiums for the man, that
he, residing in Ethiopia and beset with so much business, and when
there was no festival going on, and living in that superstitious city,
came "to Jerusalem for to worship." Great also is his studiousness,
that even "sitting in his chariot he read.(3) And," it says, "the
Spirit said unto Philip, Go near, and join thyself to this chariot. And
Philip ran thither to him, and heard him reading the prophet Esaias,
and said, Understandest thou
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what thou readest? And he said, How can I, except some man should guide
me?" (v. 29-31.) Observe again his piety; that though he did not
understand, he read, and then after reading, examines. "And he desired
Philip that he would come up and sit with him. The place of the
Scripture which he read was this, He was led as a sheep to the
slaughter; and like a lamb dumb before his shearer, so opened He not
His mouth: in His humiliation His judgment was taken away: and who
shall declare His generation? for His life is taken from the earth. And
the eunuch answered Philip, and said, I pray thee, of whom speaketh the
prophet this? of himself, or of some other man? Then Philip opened his
mouth, and began at the same Scripture, and preached unto him Jesus."
(v. 32-35.) Observe how it is Providentially ordered. First he reads
and does not understand; then he reads the very text in which was the
Passion and the Resurrection and the Gift. "And as they went on their
way, they came unto a certain water: and the eunuch said, See, here is
water; what doth hinder me to be baptized?" (v. 36.) Mark the eager
desire, mark[1] the exact knowledge. "And he commanded the chariot to
stand still: and they went down both into the water, both Philip and
the eunuch; and he baptized him. And when they were come up out of the
water, the Spirit of the Lord caught away Philip, that the eunuch saw
him no more: and he went on his way rejoicing." (v. 38, 39.) But why
did the Spirit of the Lord bear him away? (Hereby) the occurrence was
shown to be more wonderful. Even then, the eunuch did not know him.
Consequently this was, done, that Philip might afterwards be a subject
of wonder to him.[2] "For," it says, "he went on his way rejoicing. But
Philip was found at Azotus: and passing through he preached in all the
cities, till he came to Caesarea." (v. 40.) This (Philip, therefore)
was one of the seven; for there in fact he is afterwards found at
Caesarea. It was well and expedient therefore that the Spirit caught
Philip away; else the eunuch would have desired to go with him,[3] and
Philip would have grieved him by declining to comply with his request,
the time being not yet come. (a) But[4] at the same tithe here was an
encouraging assurance for them that they shall also prevail over the
heathen: for[5] indeed the high character
(<greek>to</greek> <greek>axiopiston</greek>)
of the (first) believers was enough to move them. If however the eunuch
had stayed there, what fault could have been found? [But he knew him
not]: for this is why it says, "he went on his way rejoicing:" so that
had he known him, he would not have been (so) delighted.
"And the Angel of the Lord," etc. (Recapitulation,
v. 26.) (b) See Angels assisting the preaching, and not themselves
preaching, but calling these (to the work), But the wonderful nature of
the occurrence is shown also by this: that what of old was rare, and
hardly done, here takes place with ease,[6] and see with what
frequency! (c) "An eunuch," it says, "a man of great authority, under
Candace, queen of the Ethiopians."[*] (v. 27.) For there women bore
rule of old, and this was the law among them. Philip did not yet know
for whose sake he had come into the desert: (d) but[7] what was there
to hinder his learning all (these particulars) accurately, while in the
chariot? "Was reading the prophet Esaias." (v. 28.) For the road was
desert, and there was no display in the matter. Observe also at what
time: in the most violent heat (of the day). (e) "And the Spirit said
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unto him." (v. 29.) Not now the Angel[1] but the Spirit urges him. Why
is this? "Then," the vision took place, in grosser form, through the
Angel, for this is for them that are more of the body, but the Spirit
is for the more spiritual. And how did He speak to him? Of course,
suggested it to him. Why does not the Angel appear to the other, and
bring him to Philip? Because it is likely he would not have been
persuaded, but rather terrified Observe the wisdom of Philip: he did
not accuse him, not say, "I know these things exactly:" did not pay
court to him, and say, "Blessed art thou that readest." But mark his
speech, how far it is from harshness alike and from adulation; the
speech rather of a kind and friendly man. "Understandest thou what thou
readest?" (v. 30.) For it was needful that he should himself
ask,.himself have a longing desire. He plainly intimates, that he knows
that the other knew nothing: and says, "Understandest thou what thou
readest?" at the same time he shows him that great was the treasure
that lay therein. It tells well also, that the eunuch looked not to the
outward appearance (<greek>skhma</greek>) (of the man),
said not, "Who art thou?" did not chide, not give himself airs, not say
that he did know. On the contrary, he confesses his ignorance:
wherefore also he learns. He shows his hurt to the physician: sees at a
glance, that he both knows the matter, and is willing to teach. Look[2]
how free he is from haughtiness; the outward appearance announced
nothing splendid. So desirous was he of learning, and gave heed to his
words; and that saying, "He that seeketh, findeth," (Matt. vii. 8.) was
fulfilled in him. "And," it says, "he besought Philip, that he would
come up and sit with him." (v. 31.) Do you mark the eagerness, the
longing desire? But should any say he ought to have waited for Philip
(to speak), (the answer is), he does not know what is the matter: he
could not in the least tell what the other was going to say to him, but
supposed merely that he was about to receive some (lesson of) prophecy.
And moreover, this was more respectful, that he did not draw him into
his chariot, but besought him. "And Philip," we have read, "ran to him,
and heard him reading;" even the fact of his running, showed[3] that he
wished to say (something). "And the place," it says, "of the Scripture
which he read was this: As a sheep He was led to the slaughter."[*] (v.
32.) And this circumstance, also, is a token of his elevated mind,
(<greek>filosofias</greek>) that he had in hand this
prophet, who is more sublime than all others. Philip does not relate
matters to him just as it might happen, but quietly: nay, does not say
anything until he is questioned. Both in the former instance he prayed
him, and so he does now, saying, "I pray thee of whom speaketh the
prophet this?" That[4] he should at all know either that the Prophets
speak in different ways about different persons, or that they speak of
themselves in another person--the question betokens a very thoughtful
mind. Let us be put to shame, both poor and rich, by this eunuch. Then,
it says, "they came to a certain water, and he said, Lo, here is
water." (v. 36.) Again, of his own accord he requests, saying, "What
doth hinder me to be baptized?" And see again his modesty: he does not
say, Baptize me, neither does he hold his peace; but he utters somewhat
midway betwixt strong desire and reverent fear, saying, "What doth
hinder me?". Do you observe
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that he has the doctrines (of faith) perfect? For indeed the Prophet
had the whole, Incarnation, Passion, Resurrection, Ascension, Judgment
to come. And if he shows exceeding earnestness of desire, do not
marvel. Be ashamed, all ye as many as are unbaptized. "And," it says,
"he commanded the chariot to stand still." (v. 38.) He spoke, and gave
the order at the same moment, before hearing (Philip's answer). "And
when they were come up out of the water, the Spirit of the Lord caught
away Philip;" (v. 39) in order that the occurrence might be shown to be
of God; that he might not consider it to be merely man. "And he went,"
it says, "on his way rejoicing." (P. 121, note[2],) This hints, that he
would have been grieved had he known: for the greatness of his joy,
having had the Spirit also vouchsafed to him, he did not even see
things present--" But Philip was found at Azotus." (v. 40.) Great was
the gain to Philip also :--that which he heard concerning the Prophets,
concerning Habakkuk. concerning Ezekiel, and the rest, he saw done in
his own person. (Bel. & Dr. v. 36; Ez. iii. 12.) Thence it appears
that he went a long distance, seeing he "was found at Azotus." (The
Spirit) set him there, where he was thenceforth to preach: "And passing
through, he preached in all the cities, until he came to Caesarea."
"And Saul, yet breathing out threatenings and
slaughter against the disciples of the Lord, went unto the high priest,
and desired of him letters to Damascus to the synagogues, that if he
found any of this way, whether they were men or women, he might bring
them bound unto Jerusalem." (ch. ix. 1, 2.) He fiftly mentions Paul's
zeal, and shows that in the very midst of his zeal he is drawn. "Yet
breathing out threatenings and slaughter," and not yet sated with the
murder of Stephen, he was not yet glutted with the persecution of the
Church, and the dispersion. Lo, this was fulfilled which was spoken by
Christ, that "they which kill you shall think they offer worship to
God." (John xvi. 2.) He then in this wise did it, not as the Jews: God
forbid! For that he did it through zeal, is manifest from his going
abroad even to strange cities: whereas they would not have cared even
for those in Jerusalem; they were for one thing only, to enjoy honor.
But why went he to Damascus? It was a great city, a royal city: he was
afraid lest that should be preoccupied. And observe his strong desire
and ardor (and), how strictly according to the Law he went to work: he
goes not to the governor, but "to the priest. That if he found any of
this way:" for so the believers were called, probably because of their
taking the direct way that leads to heaven. And why did he not receive
authority to have them punished there, but brings them to Jerusalem! He
did these things here with more authority. And mark on what a peril he
casts himself. He[1] was not afraid lest he should take any harm, but
(yet) he took others also with him, "that if," it says, "he found any
of this way, whether they were men or women"--Oh, the ruthlessness!--"
he might bring them bound." By this journey of his, he wished to show
them all (how he would act): so far were they from being earnest in
this matter. Observe him also casting (people) into prison before this.
The others therefore did not prevail: but this man did prevail, by
reason of his ardent mind. "And as he journeyed, he came near Damascus:
and suddenly there shined round about him a light from heaven: and he
fell to the earth, and heard a voice saying unto him, Saul, Saul, why
persecutest thou Me?" (v. 3, 4.) Why not in Jerusalem? why not in
Damascus? That there might be no opening for different persons to
relate the occurrence in different ways, but that he alone should be
the authentic narrator (<greek>axiopistos</greek>), he
that[2] went for this purpose. In fact, he says this [both in his
oration on the stairs], and when pleading before Agrippa. "Fell to the
earth": (ch. xxii, 6: xxvi. 12) for excess of light is wont to shock,
because
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the eyes have their measure: it is said also that excess of sound makes
people deaf and stunned (as in a fit)
(<greek>apoplhgas</greek>). But[1] him it only blinded, and
extinguished his passion by fear, so that he should hear what was
spoken. "Saul, Saul," saith He, "why persecutest thou me?" And He tells
him nothing: does not say, Believe, nor anything whatever of the kind:
but expostulates with him, all but saying, What wrong, great or small,
hast thou suffered from Me, that thou doest these things? "And he said,
Who art Thou Lord?" (v. 5)thus in the first place confessing himself
His servant. "And the Lord said, I am Jesus, whom thou persecutest:"
think not thy warring is with men.[2] And they which were with him
heard the voice of Paul, but saw no person to whom he answered--for
(the Lord) suffered them to be hearers of what was less important. Had
they heard the other Voice, they would not have believed; but
perceiving Paul answering (some person), they marvelled. "But arise,
and go into the city, and it shall be told thee what thou must do." (v.
6.) Observe, how He does not immediately add all, but first softens his
mind. In the same way He called the disciples also a second time.[3]
"It shall be told thee," etc.: He gives him good hopes, and (intimates)
that he shall recover his sight also. "And the men which journeyed with
him stood speechless, hearing a voice, but seeing no man. And Saul
arose from the earth; and when his eyes were opened, he saw no man: but
they led him by the hand, and brought him into Damascus" (v. 7,
8):--the spoils of the devil (<greek>ta</greek>
<greek>skeuh</greek> <greek>autou</greek>),
"his goods" (Matt. xiii. 29), as from some city, yea, some metropolis
which has been taken. And the wonder of it is, the enemies and foes
themselves brought him in, in the sight of all! "And for three days he
neither did eat nor drink, being blinded." (v. 9.) What could equal
this? To compensate the discouragement in the matter of Stephen, here
is encourment, in the bringing in of Paul: though that sadness had its
consolation in the fact of Stephen's making such an end, yet it also
received this further consolation: moreover, the bringing in of the
villages of the Samaritans afforded very great comfort.--But why did
this take place not at the very first, but after these things? That it
might be shown that Christ was indeed risen. This furious assailant of
Christ, the man who would not believe in His death and resurrection,
the persecutor of His disciples, how should this man have become a
believer, had not the power of His resurrection been great indeed? Be
it so, that the other Apostles favored (His pretensions[4]): what say
you to this man? Why then not immediately after His resurrection? That
his hostility might be more clearly shown as open war. The man who is
so frantic as even to shed blood and cast men into prisons, all at once
believes! It was not enough that he had never been in Christ's company:
the believers must be warred upon by him with vehement hostility: he
left to none the possibility of going beyond him in fury: none of them
all could be so violent. But when he was blinded,[5] then he saw the
proofs of His sovereignty and loving kindness: then he answers, "Lord,
what wilt Thou have me to do?" that none may say that he played the
hypocrite, he that was even eager for blood, and went to the priests,
and flung himself upon such dangers, in persecuting and bringing to
punishment even them that were in foreign parts--under these
circumstances he now acknowledges His sovereignty. And why was he shone
upon by that light not within the city, but before it? The many would
not have believed, since
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even there (at Jerusalem when the people heard the voice which came
from above, they said that "it thundered" (John xii. 29, supra,
note[2], p. 123); but this man was authority enough in reporting what
was his own affair. And bound he was brought in, though not with bonds
upon him: and they drew him, who had expected to draw the others. "And
he eat not, neither drank:" he condemned himself for the past, he
confessed, prayed, besought God. But should any say, This was the
effect of compulsion: (we answer) The same thing happened to Elymas:
then how came it that he was not changed? (ch. xiii. de Laud. Pauli
Hom. iv. § 1, t. ii. p. 491.) What (evidence) could be more
compulsory than the earthquake at the Resurrection, the report of the
soldiers, the other miracles, the seeing Himself risen? But these
things do not compel (belief) they are calculated to teach (it)
(<greek>ouk</greek>
<greek>anagkas</greek><s235<greek>ika</greek>
<greek>alla</greek> <greek>didaktika</greek>).
Why did not the Jews believe when they were told of these things? That
he spoke truth was manifest: for he would not have been changed, had
this not happened; so that all were bound to believe. He was not
inferior to them that preached the Resurrection, and was more credible,
by being all at once converted. He had no intercourse with any of the
believers; it was at Damascus that he was converted, or rather before
he came to Damascus that this happened to him. I ask the Jew: Say, by
what was Paul converted? He saw so many signs, and was not converted:
his teacher (Gamaliel, supra, p. 87, note[1]) was converted, and he
remained unconverted. Who convinced him--and not only convinced, but
all at once inspired him with such ardent zeal? Wherefore was it, that
he wished even to go into hell itself[1] for Christ's sake? The truth
of the facts is manifest.
But, as I said, for the present let us take: shame
to ourselves (when we think of)the eunuch, both in his baptism and his
reading. Do ye mark how he was in a station of great authority, how he
was in possession of wealth, and even on his journey allowed himself no
rest? What must he have been at home, in his leisure hours, this man
who rested not even on his travels? What must he have been at night? Ye
that are in stations of dignity, hear: imitate his freedom from
pride,[2] (de Lazaro, Conc. iii. § 3, t. i. p. 748. c) his piety.
Though about to return home, he did not say to himself: "I am going
back to my country, there let me receive baptism;" those cold words
which most men use! No need had he of signs, no need of miracles: from
the Prophet merely, he believed. (b) But[3] why is it (so ordered) that
he sees (Philip) not before he goes to Jerusalem, but after he has been
there? It was not meet that he should see the Apostles under
persecution. Because[4] he was yet weak, the Prophet was not easy; (but
yet the Prophet) catechized him. For even now, if any of you would
apply himself to the study of the Prophets, he would need no miracles.
And, if
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you please, let us take in hand the prophecy itself. "He was led as a
sheep to the slaughter; and like a lamb dumb before his shearer, so
opened He not His mouth: in His humiliation His judgment was taken
away: and who shall declare His generation? for His life is taken from
the earth.[*] (v. 22, 23.) It is likely he had heard that He was
crucified, [and now he learns], that "His life is taken away from the
earth," and the rest that "He did no sin, nor deceit in His mouth:"
that He prevailed to save others also: [and] who He is, Whose
generation is unutterable. It is likely he had seen the riven rocks
there (on the spot), and (had heard) how the veil was rent, and how
there was darkness, and so forth: and all these things Philip
mentioned, merely taking his text from the Prophet. It is a great
thing, this reading of the Scriptures! That was fulfilled which was
spoken by Moses, "Sitting, lying down, rising up, and walking, remember
the Lord thy God." (Deut. vi. 7.) For the roads, especially when they
are lonely, give us opportunity for reflection, there being none to
disturb us. Both this man is on the road and Paul on the road: howbeit
the latter no than draws, but Christ alone. This was too great a work
for the Apostles: and, greater still, in that, the Apostles being at
Jerusalem, and no person of authority at Damascus, he nevertheless
returned thence converted: yet those at Damascus knew that he did not
come from Jerusalem converted, for he brought letters, that he might
put the believers in bonds. Like a consummate Physician, when the fever
was at its height, Christ brought help to him: for it was needful that
he should be quelled in the midst of his frenzy. For then most of all
would he be brought down, and condemn himself as one guilty of dreadful
audacity. (a) For these things Paul deplores himself, saying, "Howbeit
for this cause I obtained mercy, that in me first Jesus Christ might
show all His long suffering. (1 Tim. i. 13-16.) Verily one has reason
to admire this eunuch. He did not see Christ, he saw no miracle: he
beheld Jerusalem standing yet entire
(<greek>sunestpta</greek>): he believed Philip. How came he
to behave thus? His soul was earnest
(<greek>memerimnhmenh</greek>). Yet the thief (on the
cross)had seen miracles: the wise men had seen a star; but this man,
nothing of the kind. So great a thing is the careful reading of the
Scriptures! What of Paul then! did he not study the law? But he, it
seems to me, was specially reserved, for the purpose which I have
already mentioned by anticipation, because Christ would fain draw to
Himself the Jews by inducements from every quarter. For had they been
in their right mind, nothing was so likely to do them good as this; for
this, more than miracles and all else, was calculated to attract them:
as,[2] on the other hand, nothing is so apt to prove a stumbling block
to men of duller minds. See then how, after the Apostle, we have God
also doing miracles. They accused the Apostles after these [miracles of
theirs]; they cast them into prison: see thereupon God doing the
miracles. For instance, the bringing them out of prison, was His
miracle: the bringing Philip, His miracle: the bringing Paul over, was
His-Observe in what way Paul is honored, in what way the eunuch. There,
Christ appears, probably because of his hardness, and because
Ananias[3] would not (else) have been persuaded. Conversant with these
wonders, let us show ourselves worthy. But many in these times, even
when they come to church, do not know what is read; whereas the eunuch,
even in public (<greek>ep</greek>
<greek>agoras</greek>) and riding in his chariot, applied
himself to the reading of the Scriptures. Not so you: none takes the
Bible in hand: nay, everything rather than the Bible.
Say, what are the Scriptures for? For as much as in
you lies, it is all undone. What is
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the Church for? Tie up[1] the Bibles: perhaps the judgment would not be
such, not such the punishment: if one were to bury them in dung, that
he might not hear them, he would not so insult them as you do now. For
say, what is the insult there? That the man has buried them. And what
here? That we do not hear them. Say, when is a person most
insulted--when he is silent, and one makes no answer, or, when he does
speak (and is unheeded)? So that the, insult is greater in the present
case, when He does speak and thou wilt not hear: greater the contempt.
"Speak not to us" (Is. xxx. 10), we read, they said of old to the
Prophets: but ye do worse, saying, Speak:[2] we will not do. For there
they turned them away that they should not even speak, as feeling that
from the voice itself they got some sort of awe and obligation; whereas
you, in the excess of your contempt, do not even this. Believe me, if
you stopped our[3] mouths by putting your hands over them, the insult
would not be so great as it is now. For say, whether shows greater
contempt, he that hears, even when hindering by this action, or, he
that will not even hear? Say--if we shall look at it as a case of an
insult offered--suppose one person to check the party insulting him,
and to stop his mouth, as being hurt by the insults, and another person
to show no concern, but pretend not even to hear them: whether will
show most contempt? Would you not say the latter? For the former shows
that he feels himself hit: the latter all but stops the mouth of God.
Did ye shudder at what was said? Why, the mouth by which God speaks, is
the mouth of God. Just as our mouth is the mouth of our soul, though
the soul has no mouth, so the mouth of the Prophets is the mouth of
God. Hear, and shudder. There, common (to the whole congregation)
stands the deacon crying aloud, and saying, "Let us attend to the
reading." It is the common voice of the whole Church, the voice which
he utters, and yet none does attend. After him begins the Reader, "The
Prophecy of Esaias," and still none attends, although Prophecy has
nothing of man in it. Then after this, he says, "Thus saith the
Lord,[4] and still none attends. Then after this punishments and
vengeances, and still even then none attends. But what is the common
excuse? "It is always the same things over again." This it is most of
all, that ruins you. Suppose you knew the things, even so you certainly
ought not to turn away: since in the theatres also, is it not always
the same things acted over again, and still you take no disgust? How
dare you talk about "the same things," you who know not so much as the
names of the Prophets? Are you not ashamed to say, that this is why you
do not listen, because it is "the same things over again," while you do
not know the names of those who are read, and this, though always
hearing the same things? You have yourself confessed that the same
things are said. Were I to say this as a reason for finding fault with
you, you would need to have recourse to quite a different excuse,
instead of this which is the very thing you find fault with.--Do not
you exhort your son? Now if he should say, "Always the same things!"
would not you count it an insult? It would be time enough to talk of
"the same things," when we both knew the things, and exhibited them in
our practice. Or rather, even then, the reading of them would not be
superfluous. What equal to Timothy? tell me that: and yet to him says
Paul, "Give attention to reading, to exhortation. (Tim. iv. 13.) For it
is not possible, I say not possible, ever to exhaust the mind of the
Scriptures. It is a well which has no bottom. "I said," saith the
Preacher, "I am become wise:[5] and then it departed from me."--
(Eccles. vii. 24.) Shall I show you that the things are not "the same?"
How many persons, do you suppose, have spoken upon the Gospels? And yet
all have spoken in a way which was new and fresh. For the more one
dwells on them, the more insight does he get, the more does he behold
the pure light. Look, what a number of things I am going to speak
of:--say, what is narrative? what is prophecy? what is parable? what is
type? what is allegory? what is symbol? what are Gospels? Answer me
only to this one point, which is
128
plain: why are they called Gospels, "good tidings?" And yet ye have
often heard that good news ought to have nothing sad in it: yet this
"good news" has abundance of sadness in it. "Their fire," it saith,
"shall never be quenched: their worm shall not die:" (Mark ix. 44.)
"Shall appoint his portion," it saith, "with the hypocrites," with them
that are "cut asunder: then shall He say, I know you not: Depart from
Me, ye that work iniquity." (Matt. xxiv. 51; vii. 23.) Surely,[1] we do
not deceive ourselves, when we imagine that we tell you in your own
mother-tongue(E<greek>llhnisti</greek>) these good tidings?
You look downcast; you are stunned; you are struck all of a heap,
unable to hold up your heads. "Good news" should have nothing in it of
a duty to be done, but rather should counsel what is good: whereas
these "Gospels" have endless duties to be done. And again, to mention
other things, as for instance, Except a man hate father and mother, he
is not worthy of Me" (Luke xiv, 26): and "I am not come to bring peace
upon earth, but a sword" (Matt. x. 34; Luke xii. 51): and "In the world
ye shall have tribulation--John xvi. 33.) excellent a good tidings
these, are they not! For good news is such as this--"You shall have
this and that good thing:" as in common life men say one to another,
"What shall I have for my good news? Your father is coming, or, your
mother:" he does not say, "You must do this or that."--Again, tell me,
how do the Gospels differ from the Prophets? Why are not the Prophecies
also called Gospels, good tidings? For they tell the same things: for
instance, "The lame shall leap as an hart." (Is. xxxv. 6.) "The Lord
shall give the word to them that preach the Gospel" (Ps. lxviii. 11):
and, "A new heaven and a new earth." (Is. lxv. 17.) Why are not those
also called Gospels? But if, while you do not so much as know what
"Gospels" mean, you so despise the reading of the Scriptures, what
shall I say to you?--Let me speak of something else. Why four Gospels?
why not, ten? why not twenty? If "many have taken in hand to set forth
a narrative" (Luke i. 1), why not one person? Why they that were
disciples (i.e. Apostles)? why they that were not disciples? But why
any Scriptures at all? And yet, on the contrary, the Old Testament
says, "I will give you a New Testament." (Jer. xxxi. 31.) Where are
they that say, "Always the same things?" If ye knew these, that, though
a man should live thousands of years, they are not "the same things,"
ye would not say this. Believe me, I will not tell you the answers to
any of these questions; not in private, not in public: only, if any
find them out, I will nod assent. For this is the way we have made you
good-for-nothing, by always telling you the things ready to your hands,
and not refusing when we ought. Look, you have questions enough:
consider them, tell me the reasons. Why Gospels? Why not Prophecies?
Why duties, to be done, in the Gospels? If one is at a loss, let
another seek the answer, and contribute each to the others from what he
has: but now we will hold our peace. For if what has been spoken has
done you no good, much less would it, should we add more. We only pour
water into a vessel full of holes. And the punishment too is all the
greater for you. Therefore, we will hold our peace. Which that we may
not have to do, it rests with yourselves. For if we shall see your
diligence, perhaps we will again speak, that both ye may be more
approved, and we may rejoice over you, in all things giving glory to
the God and Father of our Lord Jesus Christ: to Him be glory and
dominion now and ever, and world without end. Amen.
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HOMILY XX.
ACTS IX. 10, 12.
"And there was a certain disciple at Damascus, named Ananias; and to
him said the Lord in a vision, Ananias. And he said, Behold, I am here,
Lord. And the Lord said unto him, Arise, and go into the street
which is called Straight, and inquire in the house of Judas for one
called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a
vision a man named Ananias coming in, and putting his hand on him, that
he might receive his sight."
WHAT may be the reason that He neither drew any one
of high authority and importance, nor caused such to be forthcoming for
the purpose of instructing Paul?[1] It was, because it was not meet
that he should be induced by men, but only by Christ Himself as in fact
this man taught him nothing, but merely baptized him; for, as soon as
baptized (<greek>fwtisqeis</greek>), he was to draw upon
himself the grace of the Spirit, by his zeal and exceeding earnestness.
And that Ananias was no very distinguished person, is plain. For, "the
Lord," it says, "spake unto him in a vision, and Ananias answered and
said, Lord, I have heard by many of this man, how much evil he hath
done to Thy saints at Jerusalem." (v. 13.) For if he spoke in objection
to Him, much more would he have done so, had He sent an Angel. And this
is why, in the former instance, neither is Philip told what the matter
is; but he sees the Angel, and then the Spirit bids him go near to the
chariot. But observe here how the Lord. relieves him of his fear: "He
is blind," saith He, "and prayeth, and art thou afraid?" In the same
way Moses also is afraid: so that the words betokened that he was
afraid, and shrunk from the task not that he did not believe. He said,"
have heard from many concerning this man." What sayest thou? God
speaketh, and thou hesitatest? They, did not yet well know
the power of Christ. "And here he hath authority from the chief
priests to bind all that call on Thy name." (v. 14.) How was
that known? It is likely that they, being in fear, made minute
enquiries. He does not say this, as thinking that Christ does not know
the fact, but, "such being the case, how," says he, "can these things
be?" As in fact those (in the Gospel) say, "Who can be saved?"--(Mark
x. 26.) This is done, in order that Paul may believe him that shall
come to him: "he hath seen in a vision:" it hath showed him beforehand:
"he prayeth," saith (the Lord): fear not. And observe, He speaks not to
him of the success achieved: teaching us not to speak of our
achievements. And,[2] though He saw him afraid, for all this He said it
not. "Thou shall not be disbelieved:" "he hath seen," saith He,
"in a vision a man (named) Ananias:" for this is why it was "in a
vision," namely, because he was blind. And not even the exceeding
wonderfulness of the thing took possession of the disciple's mind, so
greatly was he afraid But observe: Paul being blind, in this way He
restored to. sight. "But the Lord said unto him, Go thy way: for he is
a chosen vessel unto Me, to bear My name before the Gentiles, and
kings, and the children of Israel: for I will show him bow great things
he must suffer for My name's sake." (v. 15, 16.) "Not only," saith He,
"shall he be a believer, but even a teacher, and great boldness shall
he show: before Gentiles and kings'--such shall be the spread of the
doctrine!--that just as He astonished (him) by the former, so He may
(startle him even more) by the latter.[3] "And Ananias went, and
entered into the house, and laid his hands upon him, and said, Brother
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Saul"---he straightway addresses him as a friend by that name--"Jesus,
Who appeared unto thee in the way in which thou camest"--and yet Christ
had not told him this, but he learnt it from the Spirit--" hath sent me
unto thee, that thou mayest receive thy sight, and be filled with the
Holy Ghost." (v. 17.) As he said this, he laid his hands upon him. "And
immediately there fell from his eyes as it had been scales." (v. 18.)
Some say this was a sign of his blindness. Why did he not blind his
eyes (entirely)? This was more wonderful, that, with his eyes open, he
did not see: (v. 8) which was just his case in respect of the Law,
until[1] the Name of Jesus was put on him. "And he received sight
forthwith, and. arose, and was baptized. And having taken food, he
recovered strength." (v. 19.) He was faint, therefore, both from his
journey and from his fear; both from hunger, and from dejection of
mind. Wishing therefore to deepen his dejection, He made the man
blind until the coming of Ananias: and, that he might not imagine the
blindness to be (only) fancy, this is the reason of the scales. He
needed no other teaching: that which had befallen was made teaching (to
him). "And he was with the disciples which were at Damascus certain
days. And straightway in the synagogues he preached Jesus,[2] that He
is the Son of God." (v. 20.) See, straightway he was: a teacher in the
synagogues. He was not a ashamed of the change, was not afraid while
the very things in which he was glorious afore-time, the same he
destroyed. Even[8] from his first appearance on the stage here was a
man, death-dealing, ready for deeds of blood: seest thou what a
manifest sign (was here)? And with this very thing, he put all in fear:
for, said they, Hither also is he come for this very thing. "But all
that heard him were amazed, and said: Is not this he that destroyed
them which called on this name in Jerusalem, and · came hither
for that intent, that he might bring them bound unto the chief priests?
But Saul increased the more in strength, and confounded the Jews which
dwelt at Damascus, proving that this is very Christ." (v. 21, 22.) As
one learned in the Law, he stopped their mouths, and suffered them not
to speak. They thought they were rid of disputation in such matters, in
getting rid of Stephen, and they found another, more vehement than
Stephen.[*]
(Recapitulation.) But let us look at what relates to
Ananias.[4] The Lord said not to him, Converse with him, and catechize
him. For if, when He said, "He prayeth, and hath seen a man laying his
hands upon him." (v. 11, 12.) He did not persuade him, much less had He
said this. So that he shall not disbelieve thee, "he hath seen in a
vision." Observe how in the former instance neither is Philip told all
immediately. Fear not, He saith: "for this man is a chosen vessel for
Me. (v. 15.) He more than sufficiently released him of his fear, if the
case be so that this man shall be so zealous in our cause, as even to
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suffer many things. And justly he is called "a vessel" (or,
instrument)--for reason shows that evil is not a physical quality: "a
vessel of election" (or, chosen instrument), He saith; for we choose
that which is approved. And let not any imagine, that (Ananias) speaks
in unbelief of what was told him, as imagining that Christ was
deceived: far from it! but affrighted and trembling, he did not even
attend to what was said, at hearing the name of Paul. Moreover, the
Lord does not tell that He has blinded him: at the mention of his name
fear had prepossessed his soul: "see," he says, "to whom Thou art
betraying me: 'and hither for this very purpose is he come, to bind all
that call upon Thy Name.' I fear, test he take me to Jerusalem: why
dost Thou cast me into the mouth of the lion?" He is terrified,
even while he speaks these words; that from every quarter we may learn
the energetic character (<greek>arethn</greek>) of the man.
For that these things should be spoken by Jews, were nothing wonderful:
but that these (the believers) are so terrified, it is a most mighty
proof of the power of God. Both the fear is shown, and the obedience
greater after the fear. For there was indeed need of strength. Since He
says, "'a vessel of election," that thou mayest not imagine that God is
to do all, He adds, "to bear My Name before Gentiles and kings, and the
children of Israel. Ananias has heard what he most desired--that
against the Jews also he will take his stand: this above all gave him
courage. "For I," saith He, "will show him how great things he must
suffer for My Name's sake." At the same time also this is said by way
of putting Ananias to the blush: If he, that was so frantic, shall
suffer all things, and thou not willing even to baptize him! "It is
well," saith he: "let him continue blind" (this[1] is why he says these
words): "he is blind: why dost Thou at all bid me open his eyes, that
he may bind (men) again?" Fear not the future: for that opening of his
eyes he will use not against you, but for you (with reference to that
saying, "That he may receive his sight" (v. 12), these words are
spoken): for not only will he do you no harm, but he "will suffer many
things." And what is wonderful indeed is,[2] that he shall first know
"how great things he shall suffer," and then shall take the field
against the perils.--" Brother Saul, the Lord Jesus"--he saith not,"
Who made thee blind," but, "Who appeared with thee in the way, hath
sent me unto thee that thou mayest receive thy sight" (v. 17): observe
this man also, how he utters nothing boastful, but just as Peter said
in the case of the lame man, "Why look ye on us, as though by our own
power or holiness we had made him to walk," (ch. iii. 12) so here also
he saith, "Jesus, Who appeared unto thee." (b) Or,[8] (he saith it)
that the other may believe: and he saith not, He that was crucified,
the Son of God, He that doeth wonders: but what? "He that appeared unto
thee:" (speaking) from what the other knew: as Christ also added no
more, neither said, I am Jesus, the Crucified, the Risen: but what?
"Whom thou persecutest." Ananias said not, "The persecuted," that he
may not seem as it were to rave over him
(<greek>epenqousian</greek>), to deride him, "Who appeared
unto thee in the way:" and yet He did not (visibly) appear, but was
seen by the things done. And immediately he added, wishing to draw a
veil over the accusation: "That thou mayest receive thy sight." I came
not to reprove the past, but to bestow the gift: "that thou mayest
receive thy sight, and be filled with the Holy Ghost." (a) With hands
laid on, he spake these words. "And immediately there fell from his
eyes," etc. (v. 18: a double blindness is removed.--And why saith it,
"Having taken food, he was strengthened?" (v. 19.) Because they that
are in such case become relaxed: he had no heart to partake of food
before, until he obtained the mighty gifts. (c) It seems to me, that
both Paul and Cornelius, at the very instant when the words were
spoken, received the Spirit. And yet (in this case) the giver was no
great one. So true is it, that there was naught of man's in the things
done, nor aught was done by man, but God was present, the Doer of these
things. And at the same time (the Lord) both teaches him to think
modestly of himself, in that He does not bring him to the Apostles who
were so admired, and shows that there is nothing of man here. He was
not filled, however, with the Spirit which works signs: that in this
way also his faith might be shown; for he
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wrought no miracles. "And straightway," it says, "in the synagogues he
preached Jesus"--(v. 20) not that He is risen--not this: no, nor that
He liveth: but what? immediately he strictly expounded the
doctrine--"that this is the Son of God. And all thai heard him were
amazed," etc. (v. 21.) They were reduced to utter incredulity. And yet
they ought not to have wondered only, but to worship and reverence. "Is
not this he," etc. He had not merely been a persecutor, but "destroyed
them which called on this Name"--they did not say, "on Jesus;" for
hatred, they could not bear even to hear His name--and what is
more marvellous still, "and came hither for this purpose," etc. "We
cannot say, that he associated with the Apostles before." See by how
many (witnesses) he is confessed to have been of the number of the
enemies! But Paul not only was not confounded by these things, nor hid
his face for shame, but "increased the more in strength, and confounded
the Jews" (v. 22), i.e. put them to silence, left them nothing to say
for themselves, "proving, that this is very Christ." "Teaching," it
says: for this man was a teacher.
"And after that many days were fulfiIled, the Jews
took counsel to kill him."[*] (v. 23.) The Jews again resort to that
valid argument (<greek>iskuron</greek>
<greek>sullogismon</greek>) of theirs, not now seeking
false-accusers and false-witnesses; they cannot wait for these now: but
what do they? They set about it by themselves. For as they see the
affair on the increase, they do not even use the form of a trial. "But
their laying await was known of Saul. And they watched the gates day
and night to kill him." (v. 24.) For this was more intolerable to them
than the miracles which had taken place--than the five thousand, the
three thousand, than everything, in short. And observe him, how he is
delivered, not by (miraculous) grace, but by man's wisdom--not as the
apostles were--(<greek>ekeinoi</greek> ch. v. 19) that thou
mayest learn the energetic (<greek>arethn</greek>)
character of the man, how he shines even without miracles. "Then the
disciples took him by night," that the affair might not be suspected,
"and let him down by the wall in a basket." (v. 25.) What then?
having escaped such a danger, does he flee? By no means, but goes where
he kindled them to greater rage.
(Recapitulation, v. 20, 21.) "And straightway in the
synagogues he preached Jesus" --for he was accurate in the faith--"
that this is the Son of God. But all that heard him were amazed," etc.,
for indeed it was incredible. "But Saul increased," etc. Therefore "
after many days" this happens: viz. the Jews "took counsel to kill him.
And their laying await was known of Saul." (v. 22-24.) What does this
mean? It is likely that for awhile he did not choose to depart thence,
though many, perhaps, besought him; but when he learnt it, then he
permitted his disciples: for he bad disciples immediately.
"Then the disciples," etc. (v. 25.) Of this
occurrence he says: "The ethnarch of Aretas the king kept the city of
the Damascenes with a garrison, desiring to apprehend me." (2. Cor. xi.
32.) But observe the Writer here,[1] that he does not tell the
story ambitiously, and so as to show what an important person Paul was,
saying, "For they stirred up the king," and so forth: but only, "Then
the disciples took him by night, and let him down by the wall--in a
basket:" for they sent him out alone, and none with him. And it was
well they did this: the consequence being, that he showed himself to
the Apostles in Jerusalem. Now they sent him out, as bound to provide
for his safety by flight: but he did just the contrary--he leaped
into the midst of those who were mad against him. This it is to be on
fire, this to be fervent indeed! From that day forth he knew all the
commands which the Apostles had heard: "Except a man take up his cross,
and follow Me." (Matt. x. 38.) The very fact that he had been slower to
come than the rest made him more zealous: for "to whom much is
forgiven" (Luke vii. 47) the same will love more, so that the later he
came, the more he
133
loved: * * *[1] and having done ten thousand wrongs, be thought he
could never do enough to cast the former deeds into the shade.
"Proving" (v. 22), it says: i.e. with mildness teaching. And observe,
they did not say to him, Thou art he that destroyed: why art thou
changed? for they were ashamed: but they said it to themselves. For he
would have said to them, This very thing ought to teach you, as in fact
he does thus plead in his speech before Agrippa. Let us imitate this,
man: let us bear our souls in our hands ready to confront all
dangers.--(That he fled from Damascus) this was no cowardice:[2] he
preserved himself for the preaching. Had he been a coward, he would not
have gone to Jerusalem, would not immediately have commenced teaching:
he would have abated somewhat of his vehemence: for he bad been taught
by the fate of Stephen. He was no coward, but he was also prudent
(<greek>oikonomikos</greek>) (in husbanding himself).
Wherefore he thought it no great thing to die for the Gospel's sake,
unless he should do this to great advantage: willing not even to see
Christ, Whom most of all he longed to see, while the work of his
stewardship among men was not yet complete. (Phil. i. 23, 24). Such
ought to be the soul of a Christian. From[3] his first appearance from
the very outset, the character of Paul declared itself: nay even before
this, even in the things which he did "not according to knowledge"
(Rom. x. 2), it was not by man's reasoning that he was moved to act as
he did.[4] For if, so long afterwards, he was content not to depart,
much more at the beginning of his trading voyage, when he had but just
left the harbor! Many things Christ leaves to be done by (ordinary)
human wisdom, that we may learn that (his disciples) were men, that it
was not all everywhere to be done by grace: for otherwise they would
have been mere motionless logs: but in many things they managed matters
themselves.This is not less than martyrdom,--to shrink from no
suffering for the sake of the salvation of the many. Nothing so
delights God. Again will I repeat what I have often said: and I repeat
it, because I do exceedingly desire it: as Christ also did the same,
when discoursing concerning forgiveness: "When ye pray, forgive if ye
have aught against any man :"(Mark xi. 25.) and again to Peter He said,
"I say not unto thee, Forgive until seven times, but until
seventy-times seven." (Matt. xviii. 22.) And Himself in fact forgives
the transgressions against Him. So do we also, because we know that
this is the very goal of Christianity, continually discourse thereof.
Nothing is more frigid than a Christian, who cares not for the
salvation of others. Thou canst not here plead poverty: for she that
cast down the two mites, shall be thine accuser. (Luke xxi. 1.) And
Peter said, "Silver and gold have I none." (Acts iii. 6.) And Paul was
so poor, that he was often hungered, and wanted necessary food. Thou
canst not plead lowness of birth: for they too were ignoble men, and of
ignoble parents. Thou canst not allege want of education: for they too
were "unlearned men." (Acts iv. 13.) Even if thou be a slave therefore
and a runaway slave, thou canst perform thy part: for such was
Onesimus: yet see to what Paul calls him, and to how great honor he
advances him: "that he may communicate with me," he says, "in my
bonds." (Philem. v. 13.) Thou canst not plead infirmity:for such was
Timothy, having often infirmities; for, says the apostle, "Use a little
wine for thy stomach's sake, and thine often infirmities." (1 Tim. v.
23.) Every one can profit his neighbor, if he will fulfil his part. See
ye not the unfruitful trees, how strong they are, how fair, how large
also, and smooth, and of great height? But if we had a garden; we
should much rather have pomegranates, or fruitful olive trees: for the
others are for delight to the eye, not for profit, which in them is but
small. Such are those men who only consider their own interest: nay,
not such even since these persons are fit only for burning: whereas
those trees are useful both for building and for the safety of those
within. Such too were those Virgins, chaste indeed, and decent, and
modest, but profitable to none (Matt. xxv. : 1) wherefore they are
burned. Such are they who have not nourished Christ. For observe that
none of those are charged with particular sins of their own, with
fornication, for instance, or with perjury; in short, with no sin
but the having been of no use to another. Such was he who buried his
talent, showing indeed a blameless life, but not being useful to
another. (ib. 25.) How can such an one be a Christian? Say, if the
leaven being mixed up with the flour did not change the whole into its
own nature, would
134
such a thing be leaven? Again, if a perfume shed no sweet odor on those
who approach it, could we call it a perfume? Say not, "It is impossible
for me to induce others (to become Christians)"--for if thou art a
Christian, it is impossible but that it should be so. For
as the natural properties of things cannot be gainsaid, so it is
here: the thing is part of the very nature of the Christian. Do not
insult God. To say, that the sun cannot shine, would be to insult Him:
to say that a Christian cannot do good, is to insult God, and call Him
a liar. For it is easier for the sun not to give heat, nor to shine,
than for the Christian not to send forth light: it is easier for the
light to be darkness, than for this to be so. Tell me not that it is
impossible: the contrary is the impossible. Do not insult God. If we
once get our own affairs in a right state, the other will certainly
follow as a natural and necessary consequence. It is not possible for
the light of a Christian to be hid; not possible for a lamp so
conspicuous as that to be concealed. Let us not be careless. For, as
the profit from virtue reaches both to ourselves, and to those who are
benefited by it: so from vice there is a twofold loss, reaching both to
ourselves, and to I those who are injured by it. Let there be (if
you will) some private man, who has suffered numberless ills from some
one, and let no one take his part, yet let that man still return good
offices; what teaching so mighty as this? What words, or what
exhortations could equal it? What wrath were it not enough to
extinguish and soften? Knowing therefore these things, let us hold fast
to virtue, as knowing that it is not possible to be saved otherwise,
than by passing through this present life in doing these good works,
that we may also obtain the good things which are to come, 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 ever,
world without end. Amen.
HOMILY XXI.
ACTS IX. 26, 27.
"And when Saul was come to Jerusalem, he assayed to join himself to the
disciples: but they were all afraid of him, and believed not that he
was a disciple. But Barnabas took him, and brought him to the Apostles,
and declared unto them how he had seen the Lord in the way."
ONE may well be much at a loss here to understand
how it is that, whereas in the Epistle to the Galatians Paul says, "I
went not to Jerusalem," but "into Arabia" and" to Damascus," and,
"After three years I went up to Jerusalem," and "to see Peter" (Gal. i.
17), (<greek>istorhsai</greek> Cat.) here the writer says
the contrary. (There, Paul says,) "And none of the Apostles saw I; but
here, it is said (Barnabas), brought him to the Apostles."--Well, then,
either (Paul) means, "I went not up with intent to refer or attach
myself to them (<greek>anaqesqai</greek>)--fOr what saith
he? "I referred not myself, neither went I to Jerusalem to those who
were Apostles before me:"[1] or else, that the laying await for him in
Damascus was after his return from Arabia;[2] or else, again, that the
visit to Jerusalem was after he came from Arabia. Certainly of his own
accord he went not to the Apostles, but "assayed to join himself unto
the disciples "--as being[3] a teacher, not a disciple--" I went not,"
he says, "for this purpose, that I should go to those who were Apostles
before me: certainly, I learnt nothing from them." Or,[4] he does not
speak
135
of this visit, but passes it by, so that the order is, "I went into
Arabia, then I came to Damascus, then to Jerusalem, then to Syria :" or
else, again, that he went up to Jerusalem, then was sent to Damascus,
then to Arabia, then again to Damascus, then to Caesarea. Also, the
visit "after fourteen years," probably, was when he brought up the
[alms to the] brethren together with Barnabas: (Gal. ii. 1) or else he
means a different occasion. (Acts xi. 30.) For the Historian for
conciseness, often omits incidents, and condenses the times. Observe
how unambitious the writer is, and how he does not even relate (related
in c. xxii. 17-21) that vision, but passes it by. "He assayed," it
says, "to join himself to the disciples. And they were afraid of him."
By this again is shown the ardor of Paul's character: not (only) from
the mouth of Ananias, and of those who wondered at him there, but also
of those in Jerusalem: "they believed not that he was a disciple:" for
truly that was beyond all human expectation. He[1] was no longer a wild
beast, but a man mild and gentle! And observe how he does not go to the
Apostles, such is his forbearance, but to the disciples, as being a
disciple. He was not thought worthy of credit. "But Barnabas"--" Son of
Consolation" is his appellation, whence also he makes himself easy of
access to the man: fox "he was a kind man" (ch. xi. 24),
exceedingly, and this is proved both by the present instance, and in
the affair of John (Mark)--" having taken him, brought him to the
Apostles, and related to them how he had seen the Lord in the way."[2]
(xv. 39.) It is likely that at Damascus also he had heard all about
him: whence he was not afraid but the others were, for he was a man
whose glance inspired fear. "How," it says, "he had seen the Lord
in the way, and that He had spoken unto him, and how in Damascus he had
spoken boldly in the name of the Lord. And he was with them coming in
and going out at Jerusalem, and speaking boldly in the name of Jesus"
(v. 28): these things were demonstrative of the former, and by his acts
he made good what was spoken of him. "And he spake, and disputed with
the Hellenists." (v. 29.) So then the disciples were afraid of
him, and the Apostles did not trust him; by this therefore he relieves
them of their fear. "With the Hellenists :" he means those who used the
Greek tongue: and this he did, very wisely; for those others, those
profound Hebrews had no mind even to see him. "But they," it says,
"went about to slay him:" a token, this, of his energy, and triumphant
victory, and of their exceeding annoyance at what had happened.
Thereupon, fearing lest the issue should be the same as in the case of
Stephen, they sent him to Caesarea. For it says, "When the brethren
were aware of this, they brought him down to Caesarea, and sent him
forth to Tarsus" (v. 30), at the same time to preach, and likely to be
more in safety, as being in his own country. But observe, I pray you,
how far it is from being the
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case that everything is done by (miraculous) grace; how, on the
contrary, God does in many things leave them to manage for themselves
by their own wisdom and in a human way; so[1] to cut off the excuse of
idle people for if it was so in the case of Paul, much more in
theirs.[*] "Then, it says, "the Church throughout all Judea and Galilee
and Samaria had peace (they), being edified, and walking in the fear of
the Lord, and abounded in the comfort of the Holy Ghost."[2] (v. 31.)
He is about to relate that Peter goes down (from Jerusalem), therefore
that you may not impute this to fear, he first says this. For while
there was persecution, he was in Jerusalem, but when the affairs of the
Church are everywhere in security, then it is that he leaves Jerusalem.
See how fervent and energetic he is! For he did not think, because
there was peace, therefore there was no need of his presence. Paul[3]
departed, and there was peace: there is no war nor disturbance. Them,
they respected most, as having often stood by them, and as being held
in admiration by the multitude: but him, they despised, and were more
savage against him. See, how great a war, and immediately, peace! See
what that war effected. It dispersed the peace-makers. In Samaria,
Simon was put to shame: in Judea, the affair of Sapphira took place.
Not that, because there was peace, therefore matters became relaxed,
but such was the peace as also to need exhortation. "And it came to
pass, as Peter passed throughout all quarters, he came down also to the
saints which dwelt at Lydda." (v. 32.) Like the commander of an army,
he went about, inspecting the ranks, what part was compact, what in
good order, what needed his presence. See how on all occasions he goes
about, foremost. When an Apostle was to be chosen, he was the foremost:
when the Jews were to be told, that these were "not drunken," when the
lame man was to be healed, when harangues to be made, he is before the
rest: when the rulers were to be spoken to, he was the man; when
Ananias, he (ch. i. 15; ii. 15; iii. 4-12; iv. 8; v. 3-15.): when
healings were wrought by the shadow, still it was he. And look: where
there was danger, he was the man, and where good[4] management (was
needed); but where all is calm, there they act all in common, and he
demands no greater honor (than the others). When need was to work
miracles, he starts forward, and here again he is the man to labor and
toil. "And there he found a certain man named AEneas, which had kept
his bed eight years, and was sick of the palsy. And Peter said unto
him, AEneas, Jesus Christ maketh thee whole: arise, and make thy bed.
And. he arose immediately." (v. 33-34.) And why did he not wait for the
man's faith, and ask if he wished to be healed? In the first place, the
miracle served for exhortation to many: hear then how great the gain.
"And all that dwelt at Lydda and Saron saw him, and turned to the
Lord." (v. 35.) For the man was notable. "Arise, and make thy bed
:" he does well to give a proof of the miracle: for they not only
released men of their diseases, but in giving the health they gave the
strength also. Moreover, at that time they had given no proofs of their
power, so that the man could not reasonably have been required to show
his faith, as neither in the case of the lame man did they demand it.
(ch. iii. 6.) As therefore Christ in the beginning of His miracles did
not demand faith, so neither did these. For in Jerusalem indeed, as was
but reasonable, the faith of the parties was first shown; "they brought
out their sick into the streets, but as Peter passed by, his shadow at
least might fall upon some of them" (ch. v. 15); for many miracles had
been wrought there; but here this is the first that occurs. For of the
miracles, some were wrought for the purpose of drawing others (to
faith); some for the comfort of them that believed. "Now there was at
Joppa a certain disciple named Tabi-
137
tha, which by interpretation is called Dorcas: this woman was full of
good works and alms-deeds which she did. And it came to pass in those
days, that she was sick, and died: whom when they had washed, they laid
her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and
the disciples had heard that Peter was there, they sent unto him two
men, desiring him that be would not delay to come to them." (v. 36-38).
Why did they wait till she was dead? Why was not Peter solicited
(<greek>eskulh</greek>) before this? So right-minded
(<greek>filosofountes</greek>) were they, they did not
think it proper to trouble (<greek>skullein</greek>) the
Disciples about such matters, and to take them away from the preaching:
as indeed this is why it mentions that the place was near, seeing[1]
they asked this as a thing beside his mark, and not now in the regular
course. "Not to delay to come unto them:" for she was a disciple. And
Peter arose, and went with them. And when he was come, they led him
into the upper chamber." (v. 39.) They do not beseech, but leave it to
him to give her life (<greek>swthrian</greek>.) See[2] what
a cheering inducement to alms is here! "And all the widows," it says,
"stood round him weeping, and showing the coats and garments which
Dorcas had made while she was with them." Peter went into the
apartment, as one who took it calmly, but see what an accession came of
it! It is not without a meaning that the Writer has informed us of the
woman's name, but to show that the name she bore
(<greek>ferwnumos</greek> <greek>hn</greek>)
matched her character; as active and wakeful was she as an antelope.
For in many instances there is a Providence in the giving of names, as
we have often told you. "She was full," it says, "of good
works:" not only of alms, but "of good works," first, and
then of this good work in particular. "Which," it says, "Dorcas made
while she was with them." Great humility! Not as we do; but they were
all together in common, and in company with them she made these things
and worked. "But Peter put them all forth, and kneeled down, and
prayed; and turning him to the body said, Tabitha, arise. And she
opened her eyes: and when she saw Peter, she sat up." (v. 40.) Why does
he put them all out? That he may not be confused nor disturbed by their
weeping. "And having knelt down, he prayed." Observe the intentness of
his prayer. "And[3] he gave her his hand." (v. 41.) So did Christ to.
the daughter of Jairus: "And (says the Evangelist) having taken her by
the hand." Mark severally, first the life, then the strength brought
into her, the one by the word, the other by his hand--" And he gave her
his hand, and lifted her up, and when he had called the saints and
widows, presented her alive :" to some for comfort, because they
received back their sister, and because they saw the miracle, and for
kindly support (<greek>prostasian</greek>) to others. "And
it was known throughout all Joppa; and many believed in the Lord. And
it came to pass, that he tarried many days in Joppa with one Simon a
tanner." (v. 42-43.) Mark the unassuming conduct, mark the moderation
of Peter, how he does not make his abode with this lady, or some other
person of distinction, but with a tanner: by all his acts leading men
to humility, neither suffering the mean to be ashamed, nor the great to
be elated! "Many days; "[4] for they needed his instruction, who
had believed through the miracles.--Let us look then again at what has
been said.
"Assayed," it says, "to join himself to the
disciples." (Recapitulation, v. 26.) He did not come up to them
unabashed, but with a subdued manner. "Disciples "[5] they were all
called at that time by reason of their great virtue, for there was the
likeness of the disciples plainly to be seen. "But they were all afraid
of him." See how they feared the dangers, how the alarm was yet at its
height in them. "But Barnabas," etc. (v. 27.)--it seems to me that
Barnabas was of old a friend of his--" and related," etc.: observe how
Paul says nothing of all this himself: nor would he have brought it
forward to the others, had he not been compelled to do so. "And he was
with them, coming in and going out at Jerusalem, and speaking boldly in
the name of the Lord Jesus." (v. 28, 29.) This gave them all
confidence. "But they
138
went about to slay him: which when the brethren knew" etc. (v. 30.) Do
you observe how both there (at Damascus), and here, the rest take care
for him, and provide for him the means of departure, and that we
nowhere find him thus far receiving (direct supernatural) aid from God?
So the energy of his character is betokened. "To Caesarea, and sent him
forth to Tarsus:" so that, I suppose, he did not continue his journey
by land, but sailed the rest of it. And this (departure) is
Providentially ordered, that he might preach there also: and so
likewise were the plots against him ordered by God's Providence, and
his coming to Jerusalem, that the story about him might no longer be
disbelieved. For there he was " speaking boldly," it says, "in the name
of the Lord Jesus; and he spake and disputed against the Hellenists;
and again, "he was with them coming in and going out.--So[1] the Church
throughout all Judea and Galilee and Samaria had peace" --i.e. it
increased: and peace with itself, that peace which is peace indeed: for
the war from without would have done them no harm --" they being
edified, and walking in the fear of the Lord, and abounded in the
consolation of the Holy Ghost." And the spirit consoled them both by
the miracles and by the works, and independently of these in the person
of each individual. "And it came to pass, etc. And Peter said unto him,
Eneas," etc. (v. 32-34.)[2] But before discourse, before exhortations,
he says to the lame man himself, "Jesus Christ maketh thee whole." This
word he believed in any wise, and was made whole. Observe how
unassuming he is: for he said not, "In the Name," but[3] rather as a
sign he narrates the miracle itself, and speaks as its Evangelist. "And
having seen him," it says, "all that dwelt in Lydda, and Saron, turned
unto the Lord.--Now there was at Joppa," etc. (v. 35, 36.) Observe
everywhere the signs taking place. But let us so believe them, as if we
were now beholding them. It is not simply said, that Tabitha died, but
that she died, having been in a state of weakness. And (yet) they did
not call Peter until she died; then "they sent and told him not to
delay to come unto them." Observe, they send and call him by others.
And he comes: he did not think it a piece of disrespect, to be summoned
by two men: for, it says, "they sent two men unto him." --Affliction,
my beloved, is a great thing, and rivets our souls together. Not a word
of wailing there, nor of mourning. See[4] how thoroughly matters are
cleansed! "Having washed her," it says, "they laid her in an upper
chamber:" that is, they did all (that was right)for the dead body. Then
Peter having come, "knelt down, and prayed; and turning him to the
body, said, Tabitha, arise." (v. 40.) They did not perform all their
miracles with the same ease. But this was profitable for them: for
truly God took thought not only for the salvation of others, but for
their own. He that healed so many by his very shadow, how is it that he
now has to do so much first? There are cases also in which the faith of
the applicants coöperated. This is the first dead person that he
raises. Observe how he, as it were, awakes her out of sleep: first she
opened her eyes: then upon seeing (Peter) she sat up: then from his
hand she received strength. "And it was known throughout all Joppa, and
many believed in the Lord." (v. 42.) Mark the gain, mark the fruit,
that it was not for display. Indeed, this is why he puts them all out,
imitating his Master in this also. [5] For where tears are--or rather,
where miracles are, there tears ought not to be; not where such a
mystery is celebrating. Hear, I beseech you: although somewhat of the
like kind does not take place now, yet in the case of our dead
likewise, a great mystery is cele-
139
brating. Say,[1] if as we sit together, the Emperor were to send and
invite some one of us to the palace, would it be right, I ask, to weep
and mourn? Angels are present, commissioned from heaven and come from
thence, sent from the King Himself to call their fellow servant, and
say, dost thou weep? Knowest thou not what a mystery it is that is
taking place, how awful, how dread, and worthy indeed of hymns and
lauds? Wouldest thou learn, that thou mayest know, that this is no time
for tears? For it is a very great mystery of the Wisdom of God. As if
leaving her dwelling, the soul goes forth, speeding on her way to her
own Lord, and dost thou mourn? Why then, thou shouldst do this on the
birth of a child: for this in fact is also a birth, and a better than
that. For here she goes forth to a very different light, is loosed as
from a prison-house, comes off as from a contest. "Yes," say you, "it
is all very well to say this,[2] in the case of those of whose
salvation we are assured." Then, what ails thee, O man, that even in
the case of such, thou dost not take it in this way? Say, what canst
thou have to condemn in the little child? Why dost thou mourn for it?
What in the newly baptized? for he too is brought into. the same
condition: why dose thou mourn for him? For as the sun arises clear and
bright, so the soul, leaving the body with a pure conscience, shines
joyously. Not such the spectacle of Emperor as he comes in state to
take possession of the city
(<greek>epibainontapoLews</greek>), not such the hush of
awe, as when the soul having quitted the body is departing in company
with Angels. Think what the soul must then be! in what amazement, what
wonder, what delight! Why mournest thou? Answer me.--But it is only in
the case of sinners thou doest this? Would that it were so, and I would
not forbid your mournings, would that this were the object! This
lamentation were Apostolic, this were after the pattern of the Lord;
for even Jesus wept over Jerusalem. I would that your mournings were
discriminated by this rule. But when thou speakest the words of one[3]
that would call back (the dead), and speakest of thy long intimacy and
his beneficence, it is but for this thou mournest (not because he was a
sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and
I too will give a loose to tears; I, more than thou, the greater the
punishment to which he is liable as such: I too will lament, with such
an object. But not thou alone must lament him that is such; the whole
city must do the same, and all that meet you on the way, as men bewail
them that are led to be put to death. For this is a death indeed, an
evil death, the death of sinners. But (with you) all is clean reversed.
Such lamentation marks a lofty mind, and conveys much instruction; the
other marks a littleness of soul. If we all lamented with this sort of
lamentation, we should amend the persons themselves while yet living.
For as, if it rested with thee to apply medicines which would prevent
that bodily death, thou wouldest use them, just so now, if this death
were the death thou lamentest, thou wouldest prevent its taking place,
both in thyself and in him. Whereas now our behavior is a perfect
riddle; that having it in our power to hinder its coming, we let it
take place, and mourn over it when it has come. Worthy indeed of
lamentations are they (when we consider), what time as they shall stand
before the judgment seat of Christ, what words they shall then hear,
what they shall suffer! To no purpose have these men lived: nay, not to
no purpose, but to evil purpose! Of them too it may be fitly said, "It
were good for them had they never been born." (Mark xiv. 21.) For what
profit is it, I ask, to have spent so much time to the hurt of his own
person? Had it been spent only to no purpose, were not that, I ask you,
punishment enough! If one who has been an hired servant twenty years
were to find that he has had all his labor in vain, would he not weep
and lament, and think himself the most miserable of men? Why, here is a
man who has lost all the labor of a whole life: not one day has he
lived for himself, but to luxury, to debauchery, to covetousness, to
sin, to the devil. Then, say, shall we not bewail this man? shall we
not try to snatch him from his perils? For it is, yes, it is possible,
if we will, to mitigate his punishment, if we make continual prayers
for him, if for him we give alms. However unworthy
140
he may be, God will yield to our importunity. For if[1] Paul showed
mercy on one (who had no claims on his mercy), and for the sake of
others spared one (whom he would not have spared), much more is it
right for us to do this. By means of his substance, by means of thine
own, by what means thou wilt, aid him: pour in oil, nay rather, water.
Has he no alms-deeds of his own to exhibit? Let him have at least those
of his kindred. Has he none done by himself? At least let him have
those which are done for him, that his wife may with confidence beg him
off in that day, having paid down the ransom for him. The more sins he
has to answer for, the greater need has he of alms, not only for this
reason, but because the alms has not the. same virtue now, but far
less: for it is not all one to have done it himself, and to have
another do it for him; therefore, the virtue being less, let us by
quantity make it the greatest. Let us not busy ourselves about
monuments, not about memorials. This is the greatest memorial: set
widows to stand around him. Tell them his name: bid them all make for
him their prayers, their supplications: this will overcome God: though
it have not been done by the man himself, yet because of him another is
the author of the almsgiving. Even this pertains to the mercy of God:
"widows standing around and weeping" know how to rescue, not indeed
from the present death, but from that which is to come. Many have
profited even by the alms done by others on their behalf: for even if
they have not got perfect (deliverance), at least they have found some
comfort thence. If it be not so, how are children saved? And yet there,
the children themselves contribute nothing, but their parents do all:
and often have women had their children given them, though the children
themselves contributed nothing. Many are the ways God gives us to be
saved, only let us not be negligent.
How then if one be poor? say you. Again I say, the
greatness of the alms is not estimated by the quantity given, but by
the purpose. Only give not less than thine ability, and thou hast paid
all. How then, say you, if he be desolate and a stranger, and have none
to care for him? And why is it that he has none, I ask you? In this
very thing thou sufferest thy desert, that thou hast none to be thus
thy friend, thus virtuous. This is so ordered on purpose that, though
we be not ourselves virtuous, we may study to have virtuous companions
and friends--both wife, and son, and friend--as reaping some good even
through them, a slight gain indeed, but yet a gain. If thou make it thy
chief object not to marry a rich wife,[2] but to have a devout wife,
and a religious daughter, thou shall gain this consolation; if thou
study to have thy son not rich but devout, thou shall also gain this
consolation. If thou make these thine objects then wilt thyself be such
as they. This also is part of virtue, to choose such friends, and such
a wife and children. Not in vain are the oblations made for the
departed, not in vain the prayers, not in vain the almsdeeds: all those
things hath the Spirit ordered,[3] wishing us to be benefited one by
the other. See: he is benefited, thou art benefited: because of him,
thou hast despised wealth, being set on to do some generous act: both
thou art the means of salvation to him, and he to thee the occasion of
thine almsgiving. Doubt not that he shall get some good thereby. It is
not for nothing that the Deacon cries, "For them that are fallen asleep
in Christ, and for them that make the memorials for them." It is not
the Deacon that utters this voice, but the Holy Ghost: I speak of
the Gift. What sayest thou? There is the Sacrifice in hand, and all
things laid out duly ordered: Angels are there present, Archangels, the
Son of God is there: all stand with such awe, and in the general
silence those stand by, crying aloud:
141
and thinkest thou that what is done, is done in vain? Then is not the
rest also all in vain both the oblations made for the Church, and those
for the priests, and for the whole body? God forbid! but all is done
with faith. What thinkest thou of the oblation made for the martyrs, of
the calling made in that hour, martyrs though they be, yet even "for
martyrs?"[1] It is a great honor to be named in the presence of the
Lord, when that memorial is celebrating, the dread Sacrifice, the
unutterable mysteries. For just as, so long as the Emperor is seated,
is the time for the petitioner to effect what he wishes to effect, but
when he is risen, say what he will, it is all in vain, so at that time,
while the celebration of the mysteries is going on, it is for all men
the greatest honor to be held worthy of mention. For look: then is
declared the dread mystery, that God gave Himself for the world: along
with that mystery he seasonably puts Him in mind of them that have
sinned. For as when the celebration of Emperors' victories is in
progress, then, as many as had their part in the victory receive their
meed of praise, while at the same time as many as are in bonds are set
at liberty in honor of the occasion; but when the occasion is past, he
that did not obtain this favor then, no longer gets any: so is it here
likewise: this is the time of celebration of a victory. For, saith it,
"so often as ye eat this bread, ye do show forth the Lord's death."
Then let us not approach indifferently, nor imagine that these things
are done in any ordinary sort. But it is in another sense[2] that we
make mention of martyrs, and this, for assurance that the Lord is not
dead: and this, for a sign that death has received its death's blow,
that death itself is dead. Knowing these things, let us devise what
consolations we can for the departed, instead of tears, instead of
laments, instead of tombs, our alms, our prayers, our oblations, that
both they and we may attain unto the promised blessings, by the grace
and loving-kindness of His only-begotten Son our Lord Jesus Christ,
with Whom to the Father and the Holy Ghost together be glory, dominion,
honor, now and ever, world without end. Amen.
HOMILY XXII.
ACTS X. 1-4.
"There was a certain man in Caesarea called Cornelius, a centurion of
the band called the Italian band, a devout man, and one that feared God
with all his house, which gave much alms to the people, and prayed to
God alway. He saw in a vision evidently about the ninth hour of the day
an angel of God coming in to him, and saying unto him, Cornelius. And
when he looked on him, he was afraid, and said, What is it, Lord? And
he said unto him, Thy prayers and thine alms are come up for a memorial
before God."
THIS man is not a Jew, nor of those under the Law,
but he had already forestalled our manner of life.[*] Observe, thus
far, two persons, both of high rank, receiving the faith, the eunuch at
Gaza and this man; and the pains taken on behalf of these men. But do
not imagine that this was because of their high rank: God forbid! it
was because of their piety. For that the Scripture mentions their
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dignified stations, is to show the greatness of their piety; since it
is more wonderful when a person being in a position of wealth and power
is such as these were. What makes the praise of the former is, his
undertaking so long a journey, and this when there was no (festival)
season to require it,[1] and his reading on his road, and while riding
in his chariot, and his beseeching Philip, and numberless other points:
and the great praise of the latter is, that he makes alms and prayers,
and is a just man, holding such a command. The reason why the writer
describes the man so fully, is, that none may say that the Scripture
history relates falsehoods: "Cornelius," he says, "a centurion of the
band called the Italian band." (v. 1.) A "band,"
<greek>speira</greek>, is what we now call a "numerous."[2]
"A devout man," he says, "and one that feared God with all his house"
(v. 2): that you may not imagine that it is because of his high station
that these things are done.--When Paul was to be brought over, there is
no angel, but the Lord Himself: and He does not send him to some great
one, but to a very ordinary person:[3] but here, on the contrary, He
brings the chief Apostle (to these Gentiles), not sends them to him:
herein condescending to their weakness, and knowing how such persons
need to be treated. As indeed on many occasions we find Christ Himself
hasting (to such), as being more infirm. Or (it may be) because
(Cornelius) was not able himself to leave his home. But here again is a
high commendation of alms, just as was there given by means of Tabitha.
"A devout man," it says, "and one that feared God with all his house."
Let us hear this, whoever of us neglect them of our own house, whereas
this man was careful of his soldiers also. "And that gave alms," it
says, "to all the people." Both his doctrines and his life were right.
"He saw in a vision evidently, about the ninth hour of the day, an
angel of God coming in to him, and saying unto him, Cornelius." (v. 3.)
Why does he see the angel? This also was in order to the full assurance
of Peter, or rather, not of him, but of the others, the weaker ones.
"At the ninth hour," when he was released from his cares and was at
quiet, when he was engaged in prayers and compunction. "And when he
looked on him, he was afraid." (v. 4.) Observe how what the angel
speaks he does not speak immediately, but first rouses and elevates his
mind. At the sight, there was fear, but a fear in moderation, just so
far as served to fix his attention. Then also the words relieved him of
his fear. The fear roused him: the praise mitigated what was unpleasant
in the fear. "Thy prayers," saith he, "and thine alms are come up for a
memorial before God. And now send men to Joppa, and call for one Simon,
whose surname is Peter. (v. 5.) Lest they should come to a different
person, he designates the man not only by his surname, but by the
place. "And the same," saith he, "is lodging with one Simon a tanner,
who hath his house by the seaside." (v. 6.) Do you mark how the
Apostles, for love of solitude and quiet, affected the retired quarters
of the cities? "With one Simon a tanner:" how then if it chanced that
there was another? Behold, there is another token, his dwelling by the
seaside. All three tokens could not possibly coincide (elsewhere). He
does not tell him for what purpose, that he may not take off the
intense desire, but he leaves him to an eager and longing expectation
of what he shall hear. "And[4] when the Angel which spake unto
Cornelius was departed, he called two of his household servants, and a
devout soldier of them that waited on him continually; and when he had
declared all these things unto them, he sent them to Joppa." (v. 7, 8.)
Do you see, that it is not without purpose that the writer says
this? (it shows) that those also "who waited on him continually" were
such as he. "And when he had declared the whole matter unto them:"
observe the unassuming character of the man: for he does not say, Call
Peter to me: but, in order also to induce him to come, he declared the
whole matter:--this was so ordered by Providence;--for he did not
choose to use the authority of his rank to fetch Peter to him;
therefore "he declared the matter;" such was the moderation of the man:
and yet no great notion was to be formed of one lodging with a tanner.
"And
143
on the morrow, as they journeyed, and drew nigh to the city" v.
9.--observe how the Spirit connects the times: no sooner than this, and
no later, He Causes this to take place--" Peter about the sixth hour
went up upon the housetop to pray:" that is, privately and quietly, as
in an upper chamber. "And he became very hungry, and would have eaten;
but while they made ready, there fell upon him a trance." (v. 10.) What
means this expression,[1] <greek>ekstasis</greek> ,
"trance?" Rather, there was presented to him a kind of spiritual view
(<greek>qewria</greek>): the soul, so to say, was caused to
be out of the body (<greek>exesth</greek>). "And saw heaven
opened, and, knit at the four corners, a certain vessel descending unto
him, as it had been a great sheet, and let down to the earth: wherein
were all manner of fourfooted beasts of the earth, and wild beasts, and
creeping things, and fowls of the air. And there came a voice to him,
Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have
never eaten anything that is common or unclean. And the voice spake
unto him again the second time, What God hath cleansed, that call not
thou common. This was done thrice: and the vessel was received up again
into heaven." (v. 11-16.) What is this? It is a symbol of the whole
world. The[2] man was uncircumcised: and --for he had nothing in common
with the Jews--they would all accuse him as a transgressor: "thou
wentest in to men uncircumcised, and didst eat with them: (ch. xi. 3)."
this[3] was a thing altogether offensive to them: observe then what is
providentially. managed. He himself also says, "I have never eaten:"
not being himself afraid--far be the thought from us--but it is so
contrived by the spirit, in order that he may have it to say in answer
to those accusing him, that he did object: for it was altogether
necessary for them to observe the Law. He was in the act of being sent
to the Gentiles: therefore that these also may not accuse him, see how
many things are contrived (by the Providence of God). For, that it may
not seem to be a mere fancy, "this was done thrice. I[4] said," saith
he, "Not so, Lord, for I have never eaten aught common or unclean.--And
the voice came unto him, What God hath cleansed, that call not thou
common." (ch.
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XI. 8, with x. 14.) It seems indeed to be spoken to him, but the whole
is meant for the Jews. For if the teacher is rebuked, much more
these.[*] The earth then, this is what the linen sheet denotes, and the
wild beasts in it, are they of the Gentiles, and the command, "Kill and
eat," denotes that he must go to them also; and that this thing is
thrice done, denotes baptism. "What God hath cleansed," saith it, "call
not thou common." Great daring! Wherefore[1] did he object? That none
may say that God was proving him, as in the case of Abraham, this is
why he says, "Not so, Lord," etc. not gainsaying--just as to Philip
also He said, "How many loaves have ye?" Not to learn, but tempting, or
"proving him."[2] And yet it was the same (Lord) that had discoursed
above (in the Law) concerning things clean and unclean. But in that
sheet were also all the four-footed beasts of the earth:" the clean
with the unclean. And[3] for all this, he knew not what it meant. "Now
while Peter doubted in himself what this vision which he had seen
should mean, behold, the men which were sent from Cornelius had made
enquiry for Simon's house, and stood before the gate, and called, and
asked whether Simon, which was surnamed Peter, were lodged there.-But
while Peter," it says, "doubted in himself" (v. 17, 18), the men come
at the right moment to solve his doubt: just as (the Lord) suffered
Joseph first to be perturbed in mind, and then sends the Angel: for the
soul with ease accepts the solution, when it has first been in
perplexity. His perplexity neither lasts long (when it did occur), nor
(did it occur) before this, but just at the moment when they "asked
whether he were lodging there. While Peter thought on the vision, the
Spirit said unto him, Behold, three men seek thee. Arise therefore, and
get thee down, and go with them, doubting nothing: for I have sent
them." (supra, p. 142, and 145, note 7; v. 19, 20.) And this again is a
plea for Peter in answer to the disciples, that he did doubt, and was
instructed to doubt nothing. "For I," saith He, "have sent them." Great
is the authority of the Spirit! What God doth, this the Spirit is said
to do. Not so the Angel, but having first said, "Thy prayers and thine
alms have ascended, for a memorial before God," to show that he is sent
from thence, then he adds, "And now send men," etc.: the Spirit not so,
but, "For I have sent them. Then Peter went down to the men which were
sent unto him from Cornelius; and said, Behold, I am he whom
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ye seek: what is the cause wherefore ye are come? And they said,
Cornelius the centurion, a just man, and one that feareth God and of
good report among all the nation of the Jews, was warned from God by an
holy angel to send for thee into his house, and to hear words of thee."
(v. 21, 22.) They speak his praises, so as to persuade him that an
Angel has in fact appeared unto him. "Then called he them in,"[1] (b)
that they may suffer no harm, "and lodged them:" thenceforth he without
scruple takes his meals with them. "And on the morrow Peter went away
with them, and certain brethren from Caesarea accompanied him. And the
morrow after, they entered into Caesarea." (v. 23, 24.) The man was a
person of note, and it was in a city of note that he then was.
(a) But let us look over again what has been said.
"There was a certain man in Caesarea," etc. (Recapitulation, v. 1, 2.)
Observe with whom the beginning of the Gentiles is made--with "a devout
man," and one proved to be worthy by his works. For if, though the case
be so, they are still offended, if this had not been the case, what
would not have been the consequence! But[2] mark the greatness of the
assurance. (c) To this end[3] all is done (in the way it is done), and
the affair takes its beginning from Judea. (d) "He saw in a vision,
evidently," etc. (v. 3). It was not in his sleep that the Angel
appeared to him, but while he was awake, in the daytime, "about the
ninth hour. He[4] saw an Angel of God coming in unto him, and saying
unto him, Cornelius. And when he looked on him, he was afraid." So
occupied was he with himself. Implying, that it was in consequence of
the Angel's calling him by a voice that he saw him; as, had he not
called him, he would not have seen him: so taken up was he with the act
in which he was engaged.[5] But the Angel says to him, "Thy prayers and
thine alms are come up for a memorial before God, and now send men to
Joppa, and call for one Simon, who is called Peter." (v. 5.) So far, he
signified that the sending for him would be for good consequences, but
in what way good, he did not intimate.[6] So, neither does Peter relate
the whole matter, but everywhere, the narratives are in part only, for
the purpose of making the hearers apply their minds to what is said.
"Send and call for Simon:" in like manner the Angel only calls Philip.
"And[7] as they went on their journey, and drew nigh to the city" (v.
9): in order that Peter should not be in perplexity too long. "Peter
went up upon the housetop," etc. Observe, that not even his hunger
forced him to have recourse to the sheet. "Rise, Peter," saith the
Voice, "kill and eat." (v. 13.) Probably he was on his knees when he
saw the vision.--To me s it seems that this also denotes the Gospel
(or, "the Preaching"). That the thing taking place was of God (the
circumstances made evident, namely), both that he sees it (descending)
from above, and that he is in a trance; and, that the voice comes from
thence, and the thrice confessing that the creatures there were
unclean, and its coming from thence, and being drawn back thither (all
this), is a mighty token of the cleanness (imparted to them).--But why
is this done?
146
For[1] the sake of those thereafter, to whom he is about to relate it.
For to himself it had been said, "Go not into the way of the Gentiles."
(Matt. x. 5.)[* *] For if Paul needed both (to give) circumcision, and
(to offer) sacrifice, much more (was some assurance needed) then, in
the beginning of the Preaching, while they were as yet weaker. (Acts
xvi. 3; xxi. 16.)--Observe[2] too how he did not at once receive them.
For, it says, they "called, and asked, whether Simon, which was
surnamed Peter, were lodging there." (v. 18.) As it was a mean looking
house, they asked below, they inquired[3] of the neighbors. "And while
Peter thought, the Spirit said unto him, Arise, get thee down, and go,
nothing doubting, for I have sent them." (v. 19, 20.) And he does not
say, For to this end did the vision appear unto thee; but, "I have sent
them. Then Peter went down" (v. 21)--this is the way the Spirit must be
obeyed, without demanding reasons. For it is sufficient for all
assurance to be told by Him, This do, this believe: nothing more (is
needed)--" Then Peter went down, and said, Behold, I am he whom ye
seek:[4] what is the cause wherefore ye are come?" He saw a soldier,
saw a man:[5] it was not that he was afraid, on the contrary, having
first confessed that he was the person whom they sought, then he asks
for the cause (of their coming); that it may not be supposed that the
reason of his asking the cause, was, that he wished to hide himself:
(he asks it) in order, that if it be immediately urgent, he may also go
forth with them, but if not, may receive them as guests. "And[6] they
said, etc. into his house." (v. 22.) This he had ordered them. Do not
think he has done this out of contempt: not as of contempt has he sent,
but so he was ordered. "And Cornelius was waiting for them, and had
called together his kinsmen and near friends." (v. 24.) It was right
that his kinsmen and friends should be gathered to him. But being there
present,[4] they would have heard from him (what had happened).
See how great the virtue of alms, both in the former
discourse, and here! There, it delivered from death temporal; here,
from death eternal; and opened the gates of heaven. Such are the pains
taken for the bringing of Cornelius to the faith, that both an angel is
sent, and the Spirit works, and the chief of the Apostles is fetched to
him, and such a vision is shown, and, in short, nothing is left undone.
How many centurions were there not besides, and tribunes, and kings,
and none of them obtained what this man did! Hear, all ye that are in
military commands, all ye that stand beside kings. "A just man," it
says, "fearing God; devout (v. 2, and 22); and what is more[7] than
all, with all his house. Not as we (who): that our servants may be
afraid of us, do everything. but not that they may be devout. And[8]
over the domestics too, so[* *]. Not
147
so this man; but he was "one that feared God with all his house" (v.
2), for he was as the common father of those with him, and of all the
others (under his command.) But observe what (the soldier) says
himself. For, fearing[* *], he adds this also: "well reported of by all
the nation." For what if he was uncircumcised? Nay, but those give him
a good report. Nothing like alms: great is the virtue of this practice,
when the alms is poured forth from pure stores; for it is like a
fountain discharging mud, when it issues froth unjust stores, but when
from just gains, it is as a limpid and pure stream in a paradise, sweet
to the sight, sweet to the touch, both light and cool, when given in
the noon-day heat. Such is alms. Beside this fountain, not poplars and
pines, nor cypresses, but other plants than these, and far better, of
goodly stature: friendship with God, praise with men, glory to Godward,
good-will from all; blotting out of sins, great boldness, contempt of
wealth. This is the fountain by which the plant of love is nourished:
for nothing is so wont to nourish love, as the being merciful: it makes
its branches to lift themselves on high. This fountain is better than
that in Paradise (Gen. ii. 10); a fountain, not dividing into four
heads, but reaching unto Heaven itself: this gives birth to that river
"which springeth up into eternal life" (John iv. 14): on this let Death
light, and like a spark it is extinguished by the fountain: such,
wherever it drops, are the mighty blessings it causes. This quenches,
even as a spark, the river of fire: this so strangles that worm, as
naught else can do. (Mark ix. 44.) He that has this, shall not gnash
his teeth. Of the water of this, let there be dropped upon the chains,
and it dissolves them: let it but touch the firebrands,[1] it quenches
all.--A fountain does not give out streams for a while and anon run
dry,--else must it be no more a fountain,--but ever gushes: so let our
fountain give out more copiously of the streams of mercy (in alms).
This cheers him that receives: this is alms, to give out not only a
copious, but a perennial, stream. If thou wouldest that God rain down
His mercy upon thee as from fountains, have thou also a fountain.
And[2] yet there is no comparison (between God's fountain and thine):
for if thou open the mouths of this fountain, such are the mouths of
God's Fountain as to surpass every abyss. God does but seek to get an
opportunity on our part, and pours forth from His storehouses His
blessings. When He expends, when He lavishes, then is He rich, then is
He affluent. Large is the mouth of that fountain: pure and limpid its
water. If thou stop not up the fountain here, neither wilt thou stop up
that fountain.--Let no unfruitful tree stand beside it, that it may not
waste its spray. Hast thou wealth? Plant not poplars there: for such is
luxury: it consumes much, and shows nothing for it in itself, but
spoils the fruit. Plant not a pine-tree--such is wantonness in apparel,
beautiful only to the sight, and useful for nothing--nor yet a
fir-tree, nor any other of such trees as consume indeed, but are in no
sort useful. Set it thick with young shoots: plant all that is
fruitful, in the hands of the poor, all that thou wilt. Nothing richer
than this ground. Though small the reach of the hand, yet the tree it
plants starts up to heaven and stands firm. This it is to plant. For
that which is planted on the earth will perish, though not now, at any
rate a hundred years hence. Thou plantest many trees, of which thou
shalt not enjoy the fruit, but ere thou canst enjoy it, death comes
upon thee. This tree will give thee its fruit then, when thou art
dead.--If thou plant, plant not in the maw of gluttony, that the fruit
end not in the draught-house: but plant thou in the pinched belly, that
the fruit may start up to heaven. Refresh the straightened soul of the
poor, lest thou pinch thine own roomy soul.-See you not, that the
plants which are overmuch watered at the root decay, but grow when
watered in moderation? Thus also drench not thou thine own belly, that
the root of the tree decay not: water that which is thirsty, that it
may bear fruit. If thou water in moderation, the sun will not wither
them, but if in excess, then it withers them: such is the nature of the
sun. In all things, excess is bad; wherefore let us cut it off, that we
also may obtain the things we ask for.--Fountains, it is said, rise on
the most elevated spots. Let us be elevated in soul, and our alms will
flow with a rapid stream: the elevated soul cannot but be merciful, and
the merciful cannot but be elevated. For he that despises
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wealth, is higher than the root of evils.--Fountains are oftenest found
in solitary places: let us withdraw our soul from the crowd, and alms
will gush out with us. Fountains, the more they are cleaned, the more
copiously they flow: so with us, the more we spend, the more all good
grows.--He that has a fountain, has nothing to fear: then neither let
us be afraid. For indeed this fountain is serviceable to us for drink,
for irrigation, for building, for everything. Nothing better than this
draught: it is not possible for this to inebriate. Better to possess
such a fountain, than to have fountains running with gold. Better than
all gold-bearing soil is the soul which bears this gold. For it
advances us, not into these earthly palaces, but into those above. The
gold becomes an ornament to the Church of God. Of this gold is wrought
"the sword of the Spirit (Eph. vi. 17), the sword by which the dragon
is beheaded. From this fountain come the precious stones which are on
the King's head. Then let us not neglect so great wealth, but
contribute our alms with largeness, that we may be found worthy of the
mercy of God, by the grace and tender compassion of His only begotten
Son, with Whom to the Father and Holy Ghost together be glory,
dominion, honor, now and ever, world without end. Amen.
HOMILY XXIII.
ACTS X. 23, 24.
"Then called he them in, and lodged them. And on the morrow Peter
went away with them, and certain brethren from Joppa accompanied
him. And the morrow after they entered into Caesarea. And
Cornelius waited for them, and had called together his kinsmen
and near friends."
"HE called them in, and lodged them." Good, that
first he gives the men friendly treatment, after the fatigue of their
journey, and makes them at home with him; "and on the morrow," sets out
with them." And certain accompany him: this too as Providence ordered
it, that they should be witnesses afterwards when Peter would need to
justify himself. "And Cornelius was waiting for them, and had called
together his kinsmen and near friends." This is the part of a friend,
this the part of a devout man, that where such blessings are concerned,
he takes care that his near friends shall be made partakers of all. Of
course (his "near" friends), those in whom he had ever full confidence;
fearing, with such an interest at stake, to entrust the matter to
others. In my opinion, it was by Cornelius himself that both friends
and kinsmen had been brought to a better mind. "And as Peter was coming
in, Cornelius met him, and fell down at his feet, and worshipped him."
(v. 25.) This, both to teach the others, and by way of giving thanks to
God, and showing his own humility: thereby making it plain, that though
he had been commanded, yet in himself he had great piety. What then did
Peter? "But Peter took him up, saying, Stand up; I myself also am a
man." (v. 26.) Do you mark how, before all else (the Apostles) teach
them this lesson, not to think great things of them? "And as he talked
with him, he went in, and found many that were come together. And he
said unto them, Ye know how that it is an unlawful thing for a man that
is a Jew to keep company, or come unto one of another nation; but God
hath showed me that I should not call any man common or unclean." (v.
27, 28.) Observe, he straightway speaks of the mercy of God, and points
out to them that it is a great grace that God has shown them. Observe
also how while he utters great things, at the same time he speaks
modestly. For he does not say, We, being men who do not deign to keep
company with any (such), have come to you: but what says he? "Ye know"
--God commanded this[1]--" that it is against law to keep company with,
or come Unto, one of another nation." Then he goes on to say, "And to
me God has shown "--this he says, that none may account the thanks due
to him --"that I should call no man"--that it may not look like
obsequiousness to him, "no human being," says he--"common or
unclean."[*] (v. 29.) "Wherefore also"--that
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they may not think the affair a breach of the law on his part, nor
(Cornelius) suppose that because he was in a station of command
therfore he had complied, but that they may ascribe all to God,--"
wherefore also I came without gainsaying as soon as I was sent for:"
(though) not only to keep company, but even to come unto (him) was not
permitted. "I ask therefore, for what intent ye have sent for me."
Already Peter had heard the whole matter from the soldiers also, but he
wishes them first to confess, and to make them amenable to the Faith.
What then does Cornelius? He does not say, Why, did not the soldiers
tell thee? but observe again, how humbly he speaks. For he says, "From
the fourth day I was fasting until this hour; and at the ninth hour I
prayed in my house, and, behold, a man stood before me in bright
clothing, and said, Cornelius, thy prayer is heard, and thine alms are
come up for a memorial before God. And at the ninth hour," he says, "I
was praying." (v. 30, 31.) It seems to me, that this man had also fixed
for himself set times of a life under stricter rule, and on certain
days) For this is why he says, "From the fourth day."[*] See how great
a thing prayer is! When he advanced m piety, then the Angel appears to
him. "From the fourth day:" i.e. of the week; not "four days ago." For,
"on the morrow Peter went away with them, and on the morrow after they
entered into Caesarea:" this is one day: and the day on which the
persons sent came (to Joppa) one day: and on the third (the Angel)
appeared: so that there are two days after that on which (Cornelius)
had been praying. "And, behold, a man stood before me in bright
clothing:" he does not say, an Angel, so unassuming is he: "and said,
Cornelius, thy prayer is heard, and thine alms are had in remembrance
in the sight of God. Send therefore to Joppa, and call hither Simon,
whose surname is Peter: he is lodged in the house of one Simon a tanner
by the seaside: who, when he cometh, shall speak unto thee. Immediately
therefore I sent to thee; and thou hast well done that thou art come.
Now therefore are we all here present before God, to hear all things
that are commanded thee of God." (v. 31--33.) (b) See[2] what faith,
what piety! He
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knew that it was no word of man that Peter spake, when he said, "God
hath shown me." Then says the man, "We are present to hear all things
that are commanded thee of the Lord. (a) Therefore it was that Peter
asked, "For what intent have ye sent for me?" on purpose that he might
so speak these very words. (d) "Then Peter opened his mouth, and said,
Of a truth I perceive that God is no respector of persons: but in every
nation he that feareth Him, and worketh righteousness, is acceptable to
him." (v. 34, 35.) That is, be he uncircumcised or circumcised. (c)
This also Paul declaring, saith, "For there is no respect of persons
with God."[*] (Rom. ii. 11.) (e) What then? (it may be asked) is the
man yonder in Persia acceptable to Him? If he be worthy, in this regard
he is acceptable, that it should be granted him to be brought unto
faith (<greek>tw</greek>
<greek>kataxiwqhnai</greek> <greek>ths</greek>
<greek>pistews</greek>). The Eunuch from Ethiopia He
overlooked not. "What shall one say then of the religious men who have
been overlooked?" It is not the case, that any (such) ever was
overlooked. But what he says is to this effect, that God rejects no
man. "In every nation, he that feareth God and worketh righteousness:"
(by righteousness) he means, all virtue. Mark, how he subdues all
elation of mind in him. That (the Jews) may not seem to be in the
condition of persons cast off (he adds), "The word which He sent unto
the children of Israel, preaching peace by Jesus Christ: He is Lord of
all (v. 36): this he says also for the sake of those present (of the
Jews), that He may persuade them also: this is why he forces Cornelius
to speak. "He," saith he, "is Lord of ally But observe at the very
outset, "The word," says he, "which He sent unto the children of
Israel;" he gives them the prëeminence. Then he adduces (these
Gentiles) themselves as witnesses: "ye know," says he, "the matter
which came to pass throughout all Judea, beginning at Galilee--then he
confirms it from this also--" after the baptism which John preached (v.
37)--("even Jesus of Nazareth, how God anointed Him with the Holy Ghost
and with power." (v. 38.) He does not mean, Ye know Jesus, for they did
not know Him, but he speaks of the things done by Him: "Who went about
doing good, and healing all that were oppressed of the devil: by
this[1] he shows that many cases of lost senses or paralyzed limbs are
the devil's work, and a wrench given to the body by him: as also Christ
said. "For God was with Him." Again, lowly terms. "And we are witnesses
of all things which He did, both in the country of the Jews, and in
Jerusalem" (v. 39): both "we," saith he, and ye. Then the Passion, and
the reason why they do not believe: "Whom also they slew, and hanged on
a tree. Him God raised up the third day, and showed Him openly; not to
all the people, but unto witnesses chosen before of God, even to us,
who did eat and drink with Him after He rose from the dead. (v. 40,
41.) This is a proof of the Resurrection. "And he commanded us to
preach unto the people, and to testify that it is He which was ordained
of God to be the Judge of quick and dead." (v. 42.) This is great. Then
he adduces the testimony from the Prophets: "To Him give all the
prophets witness, that through His name, whosoever believeth in Him
shall receive remission of sins. (v. 43.)
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This is a proof of that which was about to be this is the reason why he
here cites the Prophets.
But let us look over again what relates to
Cornelius. (Recapitulation.) He sent, it it says, to Joppa to fetch
Peter. "He was waiting for him," etc; see how fully he believed that
Peter would certainly come: (b) "and[1] fell down at his feet, and
worshipped him." (v. 24, 25.) (a) Mark how on every side it is shown
how worthy he is! (So) the Eunuch there desired Philip to come up and
sit in the chariot (ch. viii. 31), although not knowing who he was,
upon no other introduction (<greek>epaggelias</greek>) than
that given by the Prophet. But here Cornelius fell at his feet. (c)
"Stand up, I myself also am a man." (v. 26.) Observe how free from
adulation his speech is on all occasions, and how full of humility.
"And conversing with him, he came in." (a) (v. 27.) Conversing about
what? I suppose saying these words: "I myself also am a man." (e) Do
you mark (Peter's) unassuming temper? He himself also shows that his
coming is God's doing: "Ye know that it is unlawful for a man that is a
Jew," etc. (v. 28.) And why did he not speak of the linen sheet?
Observe Peter's freedom from all vainglory: but, that he is sent of
God, this indeed he mentions; of the manner in which he was sent, he
speaks not at present; when the need has arisen, seeing he had said,
"Ye know that it is unlawful for a man that is a Jew to keep company
with, or to come unto, one of another nation," he simply adds, "but to
me God hath shown," etc. There is nothing of vainglory here. "All ye,"
he says, "know." He makes their knowledge stand surety for him. But
Cornelius says, "We are present before God to hear all things that are
commanded thee of the Lord" (v. 33): not, Before man, but, "Before
God." This is the way one ought to attend to God's servants. Do you see
his awakened mind? do you see how worthy he was of all these things?
"And Peter," it says, "opened his mouth, and said, Of a truth I
perceive that God is no respecter of persons." (v. 34.) This he said
also by way of justifying himself with the Jews then present. For,
being at the point to commit the Word to these (Gentiles), he first
puts this by way of apology. What then? Was He "a respecter of persons"
beforetime? God forbid! For beforetime likewise it was just the same:
"Every one," as he saith, "that feareth Him, and worketh righteousness,
would be acceptable to Him." As when Paul saith, "For when the Gentiles
which have not the Law, do by nature the things of the Law." (Rom. ii.
14.) "That feareth God and worketh righteousness:" he assumes[2] both
doctrine and manner of life: is "accepted with Him;" for, if He did not
overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot,
much more them that work righteousness, and are willing, shall He in
anywise not overlook. "What say you then to this, that there are likely
persons (<greek>epieikeis</greek>), men of mild
disposition, and yet they will not believe?" (Above, p. 149, note[2].)
Lo, you have yourself named the cause: they will not. But besides the.
likely person he here speaks of is not this sort of man, but the man
"that worketh righteousness:" that is, the man who in all points is
virtuous and irreproachable, when he has the fear of God as he ought to
have it. But whether a person be such, God only knows. See how this man
was acceptable: see how, as soon as he heard, he was persuaded. "Yes,
and now too," say you, "every one would be persuaded, be who he may."
But the signs that are now, are much greater than those, and more
wonderful.--Then Peter commences his teaching, and reserves for the
Jews the privilege of their birth. "The[3] word," he says, "which He
sent unto the children of Israel, preaching peace (v. 36), not bringing
judgment. He is sent to the Jews also: yet for all this He did not
spare them. "Preaching peace through Jesus Christ. He is Lord of all."
First he discourses of His being Lord and in exceeding elevated terms,
seeing he had to deal with a soul more than commonly elevated, and that
took all in with ardor. Then he proves how He was Lord of all, from the
things which He achieved "throughout all Judea. For ye know," saith he,
"the matter which came to pass throughout all Judea:" and, what is the
wonderful part of it, "beginning at Galilee: after the baptism which
John preached." (v. 37.) First he speaks of His success, and then again
he says concerning Him, "Jesus of Nazareth." Why, what a
stumbling-block, this
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birthplace! "How[1] God anointed Him with the Holy Ghost and with
power. (v. 38.) Then again the proof--how does that appear? --from the
good that He did. "Who went about doing good, and healing all that were
oppressed of the devil:" and the greatness of the power shown when He
overcomes the devil; and the cause, "Because God was with Him."
Therefore also the Jews spake thus: "We know that Thou art a teacher
come from God: for none can do these miracles except God be with him."
(John iii. 2.) Then, when he has shown that He was sent from God, he
next speaks of this, that He was slain: that thou mayest not imagine[2]
aught absurd. Seest thou how far they are from hiding the Cross out of
view, nay, that together with the other circumstances they put also the
manner? "Whom also," it says, "they slew by hanging on a tree. And gave
Him," it is added, "to be made manifest not to all the people, but to
witnesses before ordained of God, even unto us:" and yet it was
(Christ) Himself that elected them; but this also he refers to God. "To
the before-ordained," he says, "even to us, who did eat and drink with
Him after that He was risen from the dead. (v. 39, 41.) See whence he
fetches his assurance of the resurrection. What is the reason that
being risen he did no sign, but only ate and drank? Because the
Resurrection itself was a great sign, and of this nothing was so much s
a sign as the eating and drinking. "To testify," saith he--in a manner
calculated to alarm--that they may not have it in their power to fall
back upon the excuse of ignorance: and he does not say, "that He is the
Son of God," but, what would most alarm them, "that it is He which is
ordained of God, to be the Judge of quick and dead." (v. 42.) "To him
give all the Prophets witness," etc. (v. 43.) When by the terror he has
agitated them, then he brings in the pardon, not spoken from himself
but from the Prophets. And what is terrifying is from him, what is mild
from the Prophets.
All ye that have received this forgiveness, all ye
to whom it has been vouchsafed to attain unto faith, learn, I beseech
you, the greatness of the Gift, and study not to be insolent to your
Benefactor. For we obtained forgiveness, not that we should become
worse, but to make us far better and more excellent. Let none say that
God is the cause of our evil doings, in that He did not punish, nor
take vengeance. If (as it is said) a ruler having taken a murderer,
lets him go, say, is he (not)[4] judged to be the cause of the murders
afterwards committed? See then, how we expose God to the tongues of the
wicked. For what do they not say, what leave unuttered? "(God)
Himself," say they, "allowed them;for he ought to have punished them as
they deserved, not to honor them, nor crown them, nor admit them to the
foremost privileges, but to punish and take vengeance upon them: but he
that, instead of this, honors them, has made them to be such as they
are." Do not, I beseech and implore you, do not let any man utter such
speech as far as we are concerned. Better to be buried ten thousand
times over, than that God through us should be so spoken of! The Jews,
we read, said to (Christ) Himself, "Thou that destroyest the Temple,
and in three days buildest it up, come down from the Cross" (Matt.
xxvii. 40): and again, "If Thou be the Son of God:" but the reproaches
here are more grievous than those, that[5] through us He should be
called a teacher of wickedness! Let us cause the very opposite to be
said, by having our conversation worthy of Him that calleth us, and
(worthily) approaching to the baptism of adoption. For great indeed is
the might of baptism (<greek>fwtismatos</greek>): it makes
them quite other men than they were, that partake of the gift; it does
not let the men be men
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(and nothing more). Make thou the Gentile
(<greek>ton</greek> E<greek>llhna</greek>), to
believe that great is the might of the Spirit, that it has new-moulded,
that it has fashioned thee anew. Why waitest thou for the last gasp,
like a runaway slave, like a malefactor, as though it were not thy duty
to live unto God? Why dost thou stand affected to Him, as if thou hadst
in Him a ruthless, cruel Master? What can be more heartless
(<greek>yucroeron</greek>), what more miserable, than those
who make that the time to receive baptism? God made thee a friend, and
vouchsafed thee all His good things, that thou mayest act the part of a
friend. Suppose you had done some man the greatest of wrongs, had
insulted him, and brought upon him disgraces without end, suppose you
had fallen into the hands of the person wronged, and he, in return for
all this, had honored you, made you partaker of all that he had, and in
the assembly of his friends, of those in whose presence he was in
sulted, had crowned you, and declared that he would hold you as his own
begotten son, and then straightway had died: say, would you not have
bewailed him? would you not have deemed his death a calamity? would you
not have said, Would that he were alive, that I might have it in my
power to make the fit return, that I might requite him, that I might
show myself not base to my benefactor? So then, where it is but man,
this is how you would act; and where it is God, are you eager to be
gone, that you may not requite your benefactor for so great gifts? Nay
rather, choose the time for coming to Him so that you shall have it in
your power to requite Him like for like. True,[1] say you, but I cannot
keep (the gift). Has God commanded impossibilities? Hence it is that
all is clean reversed, hence that, all the world over, every thing is
marred--because nobody makes it his mark to live after God. Thus those
who are yet Catechumens, because they make this their object, (how they
may defer baptism to the last,) give themselves no concern about
leading an upright life: and those who have been baptized
(<greek>fwtisqentes</greek>), whether it be because they
received it as children, or whether it be that having received it in
sickness, and afterwards recovered
(<greek>anenegkontes</greek>), they had no hearty desire to
live on (to the glory of God), so it is, that neither do these make an
earnest business of it: nay, even such as received it in health, have
little enough to show of any good impression, and warmly affected for
the time, these also presently let the fire go out. Why do you flee?
why do you tremble? what is it you are afraid of? You do not mean to
say that you are not permitted to follow your business? I do not part
you from your wife! No, it is from fornication that I bar you. I do not
debar you from the enjoyment of your wealth? No, but from covetousness
and rapacity. I do not oblige you to empty out all your coffers? No,
but to give some small matter according to your means to them that
lack, your superfluities to their need, and not even this unrewarded.
We do not urge you to fast? We do but forbid you to besot yourselves
with drunkenness and gormandizing. The things we would retrench are but
the very things which bring you disgrace; things which even here, on
this side of hell-fire, you yourselves confess to be things to be
shunned and hated. We do not forbid you to be glad and to rejoice? Nay,
only rejoice not with a disgraceful and unbecoming merriment. What is
it you dread, why are you afraid, why do you tremble? Where marriage
is, where enjoyment of wealth, where food in moderation, what matter of
sin is there in these things? And yet, they that are without enjoin the
opposites to these, and are obeyed, For they demand not according to
thy means, but they say, Thou must give thus much: and if thou allege
poverty, they will[2] make no account of that. Not so Christ: Give,
saith He, of what thou hast, and I inscribe thee in the first rank.
Again those say, If thou wilt distinguish thyself, forsake father,
mother, kindred, friends, and keep close attendance on the Palace,
laboring, toiling, slaving, distracted, suffering miseries without
number. Not so Christ; but keep thou, saith He, at home with thy wife,
with thy children, and as for thy daily occupations reform and regulate
them on the plan of leading a peaceable life, free from cares and from
perils. True, say you, but the other promises wealth. Aye, but Christ a
kingdom, and more, He promises wealth also with it. For, "Seek ye,"
saith
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He, "the kingdom of Heaven, and all these things shall be added unto
you" (Matt. vi. 33): throwing in,[1] by way of additional boon, what
the other holds out as the main thing: and the Psalmist says, he has
"never seen the righteous forsaken, nor his seed begging their bread."
(Ps. xxxvii. 25.) Let us set about practising virtue, let us make a
beginning; let us only lay hold on it, and you shall see what the good
will be. For surely in these (worldly) objects you do not succeed so
without labor, that you should be so faint-hearted for these (higher)
objects--that[2] you should say, Those are to be had without labor,
these only with toil. Nay,--what need to tell. you what is the true
state of the case?--those are had only with greater labor. Let us not
recoil from the Divine Mysteries, I beseech you. Look not at this, that
one who was baptized before thee, has turned out ill, and has fallen
from his hope: since among soldiers also we see some not doing their
duty by the service, while we see others distinguishing themselves, and
we do not look only at the idle ones, but we emulate these, the men who
are successful. But besides, consider how many, after their baptism,
have of men become angels! Fear the uncertainty of the future. "As a
thief in the night," so death comes: and not merely as a thief, but
while we sleep it sets upon us, and carries us off while we are idling.
To this end has God made the future uncertain, that we may spend Our
time in the practice of virtue, because of the uncertainty of
expectation. But He is merciful, say you. How long shall we hear this
senseless, ridiculous talk? I affirm not only that God is merciful, but
that nothing can be more merciful than He, and that He orders all
things concerning us for our good. How many all their life do you see
afflicted with the worst form of leprosy!
(<greek>en</greek>
<greek>elefantidiagontas</greek>), "Elephantiasis,") how
many blind from their earliest youth even to old age! others who have
lost their eyesight, others in poverty, others in bonds, others again
in the mines, others entombed
(<greek>katacwsqentas</greek>) together, others
(slaughtered) in wars! These things say you, do not look like mercy.
Say, could He not have prevented these things had He wished, yet He
permits them? True, say you. Say, those who are blind from their
infancy, why are they so? I will not tell you, until you promise me to
receive baptism, and, being baptized, to live aright. It is not right
to give you the solution of these questions. The preaching is not meant
just for amusement. For even if I solve this, on the back of this
follows another question: of such questions there is a bottomless deep.
Therefore[3] do not get into a habit of looking to have them solved for
you: else we shall never stop questioning. For look, if I solve this, I
do but lead the way to question upon question, numberless as the
snowflakes. So that this is what we learn, rather to raise questions,
not to solve the questions that are raised. For even if we do solve
them, we have not solved them altogether, but (only) as far as man's
reasoning goes. The proper solution of such questions is faith: the
knowing that God does all things justly and mercifully and for the
best: that to comprehend the reason of them is impossible. This is the
one solution, and another better than this exists not. For say, what is
the use of having a question solved? This, that one needs no longer to
make a question of the thing which is solved. And if thou get thyself
to believe this, that all things are ordered by the Providence of God,
Who, for reasons known to Himself, permits some things and actively
works others, thou art rid of the need of questioning, and hast gotten
the gain of the solution. But let us come back to our subject. Do you
not see such numbers of men suffering chastisements? God (say you)
permits these things to be. Make the right use of the health of the
body, in order to the health of the soul. But you will say, What is the
use to me of labors and toil, when it is in my power to get quit of all
(my sins) without labor? In the first place, this is not certain. It
may happen, that a person not only does not get quit of his sins
without labor, but that he departs hence with all his sins upon him.
However, even if this were certain, still your argument is not to be
tolerated. He has drawn thee to the contests: the golden arms lie
there. When you ought to take them, and to handle them, you wish to be
ingloriously saved, and to do no good work! Say, if war broke out, and
the Emperor were here, and you saw some charging into the midst of the
phalanxes of the enemy, hewing them down, dealing wounds by thousands,
others thrusting (with the sword's
155
point), others hounding (now here, now there), others dashing on
horseback, and these praised by the Emperor, admired, applauded,
crowned: others on the contrary thinking themselves well off if they
take no harm, and keeping in the hindmost ranks, and sitting idly
there; then after the close of the war, the former sort summoned,
honored with the greatest gifts, their names proclaimed by the heralds:
while of the latter, not even the name becomes known, and their reward
of the good obtained is only that they are safe: which sort would you
wish to belong to? Why, if you were made of stone, if you were more
stupid even than senseless and lifeless things, would you not ten
thousand times rather belong to the former? Yea, I beseech and implore
you. For if need were to fall fighting, ought you not eagerly to choose
this? See you not how it is with them that have fallen in the wars, how
illustrious they are, how glorious? And yet they, die a death, after
which there is no getting honor from the emperor. But in that other
war, there is nothing of the kind, but thou shalt in any wise be
presented with thy scars. Which scars, even without persecutions, may
it be granted all us to have to exhibit, through Jesus Christ our Lord,
with Whom to the Father and the Holy Ghost together be glory, dominion,
honor, now and ever, and world without end. Amen.
HOMILY XXIV.
ACTS X. 44, 46.
"While Peter yet spake these words, the Holy Ghost fell on all them
which heard the word. And they of the circumcision which believed were
astonished, as many as came with Peter, because that on the Gentiles
also was poured out the gift of the Holy Ghost. For they heard them
speak with tongues, and magnify God."
OBSERVE God's providential management. He does not
suffer the speech to be finished, nor the baptism to take place upon a
command of Peter, but, when He has made it evident how admirable their
state of mind is, and a beginning is made of the work of teaching, and
they have believed that assuredly baptism is the remission of sins,
then forthwith comes the Spirit upon them. Now this is done by God's so
disposing it as to provide for Peter a mighty ground of
justification[*] And it is not simply that the Spirit came upon them,
but, "they spake with tongues:" which was the thing that astonished
those who had come together. They altogether disliked the matter,
wherefore it is that the whole is of God; and as for Peter, it may
almost be said, that he is present only to be taught[1] (with them) the
lesson, that they must take the Gentiles in hand, and that they
themselves are the persons by whom this must be done. For whereas after
all these great events, still both in Caesarea and in Jerusalem a
questioning is made about it, how would it have been if these (tokens)
had not gone step by step with the progress of the affair? Therefore it
is that this is carried to a sort of excess.[2] Peter seizes his
advantage, and see the plea he makes of it. "Can any man forbid water,
that these should not be baptized, which have received the Holy Ghost
as well as we?" (v. 47.) Mark the issue to which he brings it; how he
has been travailing to bring this forth. So (entirely) was he of this
mind! "Can any one, he asks, "forbid water?" It is the language, we may
almost say, of one triumphantly pressing his advantage
(<greek>epembainontos</greek>)
156
against such as would forbid, such as should say that this ought not to
be. The whole thing, he says, is complete, the most essential part of
the business, the baptism with which we were baptized. "And he
commanded them to be baptized in the name of Jesus Christ." (v. 48.)
After he has cleared himself, then, and not before, he commands them to
be baptized: teaching them by the facts themselves. Such was the
dislike the Jews had to it! Therefore it is that he first clears
himself, although the very facts cry aloud, and then gives the command.
"Then prayed they him"--well might they do so--" to tarry certain
days:" and with a good courage thenceforth he does tarry.
"And the Apostles and brethren that were in Judea
heard that the Gentiles had also received the word of God. And when
Peter was come up to Jerusalem, they that were of the circumcision
contended with him, saying, Thou wentest in to men uncircumcised, and
didst eat with them." (ch. xi. 1-3.) After such great things, "they of
the circumcision contended:" not the Apostles; God forbid It means,
they took no small offence.[*] And see what they allege. They do not
say, Why didst thou preach? but, Why didst thou eat with them? But
Peter, not stopping to notice this frigid objection--for frigid indeed
it is--takes his stand (<greek>istatsai</greek>) on that
great argument, If they had the Spirit Itself given them, how could one
refuse to give them the baptism? But how came it that in the case of
the Samaritans this did not happen, but, on the contrary, neither
before their baptism nor after it was there any controversy, and there
they did not take it amiss, nay, as soon as they heard of it, sent the
Apostles for this very purpose? (ch. viii. 14.) True, but neither in
the present case is this the thing they complain of; for they knew that
it was of Divine Grace: what they say is, Why didst thou eat with them?
Besides, the difference[1] is not so great for Samaritans as it is for
Gentiles. Moreover, it is so managed (as part of the Divine plan) that
he is accused in this way: on purpose that they may learn: for Peter,
without some cause given, would not have related the vision. But
observe his freedom from all elation and vainglory. For it says, "But
Peter rehearsed the matter from the beginning, and expounded it by
order unto them, saying, I was in the city of Joppa, praying:" he does
not say why, nor on what occasion: "and in a trance I saw a vision, a
certain vessel descend, as it had been a great sheet, let down from
heaven by four corners; and it came even to me (v. 4, 5): upon the
which when I had fastened mine eyes, I considered, and saw fourfooted
beasts of the earth, and wild beasts, and creeping things, and fowls of
the air. And I heard a voice saying unto the, Arise, Peter; slay and
eat." (v. 6, 7.) As much as to say, This of itself was enough to have
persuaded me--my having seen the linen sheet: but moreover a Voice was
added. "But I said, Not so, Lord: for nothing common or unclean hath at
any time entered into my mouth." (v. 8.) Do you mark? "I did my part,"
says he: "I said, that I have never eaten aught common or unclean:"
with reference to this that they said, "Thou wentest in, and didst eat
with them." But this he does not say to Cornelius: for there was no
need to mention it to him. "But the voice answered me again from
heaven, What God hath cleansed, that call not thou common. And this was
done three times: and all were drawn up again into heaven." (v. 9, 10.)
The essential points were those[2] (that ensued at Caesarea); but by
these he prepares the way for them. Observe how he justifies himself
(by reasons), and forbears to use his authority as teacher. For the
more mildly he expresses himself, the more tractable he makes them. "At
no time," says he, "has aught common or unclean entered into my
mouth.--And, behold--this too was part of his defence --three men stood
at the house in which I was, sent to me from Caesarea. And the Spirit
bade me go with them, nothing doubting." (v. 11, 12.) Do you mark that
it is to the Spirit the enacting of laws belongs! "And these also
accompanied me"--noticing can be more lowly, when he alleges the
brethren for witnesses!--"these six men, and we entered into the man's
house: and he showed us how he had seen an angel in his house, which
stood and said unto him, Send men to Joppa, and call for Simon, whose
surname is Peter; who shall tell thee words, whereby thou
157
and all thy house shall be saved." (v. 13, 14.) And he does not mention
the words spoken by the Angel to Cornelius, "Thy prayers and thine alms
are come up for a memorial before God, that he may not disgust them;
but what says he? "He shall tell thee words, whereby thou and all thy
house shall be saved:" with good reason this is added.[1] Also he says
nothing of the man's fitness (<greek>epieikes</greek>).
"The Spirit," he might say, "having sent (me), God having commanded, on
the one part having summoned (me) through the Angel, on the other
urging (me) on, and solving my doubt about the things, what was I to
do?" He says none of these things, however: but makes his strong point
of what happened last, which even in itself was an incontrovertible
argument. "And as I began to speak," etc. (v. 15.) Then why did not
this happen alone? Of superabundance (<greek>ek</greek>
<greek>periousias</greek>) this is wrought by God, that it
might be shown that the beginning too was not from the Apostle. But had
he set out of his own motion, without any of these things having taken
place, they would have been very much hurt: so[2] that from the
beginning he disposes their minds in his favor[* *]: saying to them,
"Who have received the Holy Ghost even as we." And not content with
this, he reminds them also of the words of the Lord: "Then remembered I
the word of the Lord, how that he said, John indeed baptized with
water; but ye shall be baptized with the Holy Ghost." (v. 16.) He
means, that no new thing has happened, but just what the Lord foretold.
"But[3] there was no need to baptize?" (Comp. p. 158.) But the baptism
was completed already. And he does not say, I ordered them to be
baptized: but what says he? "Forasmuch then as God gave them the like
gift as He did unto us, who believed on the Lord Jesus Christ; what was
I, that I could withstand God?" (v. 17.) He shows that he had himself
done nothing: for the very thing which we have obtained, he says, that
same did those men receive. That he may more effectually stop their
mouths, therefore he says, "The like gift." Do you perceive how he does
not allow them to have less: when they believed, says he, the same gift
did God give unto them, as He did to us who believed on the Lord, and
Himself cleanses them. And he does not say, To you, but to us. Why do
you feel aggrieved, when we[4] call them partakers (with us?) "When
they heard these things, they held their peace, and glorified God,
saying, Then hath God also to the Gentiles granted repentance unto
life." (v. 18.) Do you mark that it all came of Peter's discourse, by
his admirably skilful way of relating the facts? They glorified God
that He had given repentance to themselves
(<greek>kai</greek> <greek>autois</greek>)
also: they were humbled by these words. Hence was the door of faith
opened thenceforth to the Gentiles. But, if you please, let us look
over again what has been said.
"While Peter yet spake," etc. (Recapitulation.) He
does not say that Peter was astonished, but, "They of the
circumcision:" since he knew what was in preparation. And yet they
ought to have marvelled at this, how they themselves had believed. When
they heard that they had believed, they were not astonished, but when
God gave them the Spirit. Then[6] "answered Peter and said," etc. (v.
47.) And therefore it is that he says, "God hath shown that I should
not call common or unclean any human being." (v. 28.) He knew this from
the first, and plans his discourse beforehand (with a view to it).
Gentiles? What Gentiles henceforth? They were no longer Gentiles, the
Truth being come. It is nothing wonderful, he says, if before the act
of baptism they received the Spirit: in our own case this same
happened. Peter shows that not as the rest either were they baptized,
but in a much better way. This is the reason why the thing takes place
in this manner, that they may have nothing to say, but even in this way
may account them equal with themselves. "And they besought him," it
says, "to tarry certain days." (v. 48.) "And the Apostles and brethren,
etc. And they of the circumcision contended with him." (ch. xi. 1. 2.)
Do you remark how they, were
158
not kindly disposed towards him? Saying Thou wentest in to men
uncircumcised, and didst eat with them." (v. 3.) Do you note what zeal
they had for the Law? Not Peter's authority abashed them, not the signs
which had taken place, not the success achieved, what a thing it was,
the Gentiles having "received the word:" but they contended about those
petty things. For if none of those (signs) had taken place, was not the
success (itself) enough?[1] But not so does Peter frame his defence:
for he was wise, or rather it was not his wisdom, but the Spirit that
spake the words. And by the matter of his defence, he shows that in no
one point was he the author, but in every point God, and upon Him he
casts the whole. "The trance," he says--"it was He that caused me to
fall into it, for "I was in Joppa," etc.: the vessel--it was He that
showed it; I objected: again, He spake, and even then I did not hear:
the Spirit commanded me to go, and even then though I went, I did not
run: I told that God had sent me, and after these things, even then I
did not baptize, but again God did the whole. God baptized them, not
I." And he does not say, Was it not right then to add the water? but,
implying that nothing was lacking, "What was I, that I should withstand
God?" What a defence is here! For he does not say, Then knowing these
things, hold your peace; but what? He stands their attack, and to their
impeachment he pleads--"What was I, to be able to hinder God?" It was
not possible for me to hinder--a forcible plea indeed, and such as
might well put them to shame. Whence being at last afraid, "they held
their peace and glorified God."
In like manner ought we also to glorify God for the
good things which befall our neighbors, only[2] not in the way that the
rest of the newly-baptized are insulted, when they see others receiving
baptism, and immediately departing this life. It, is right to glorify
God, even though all be saved: and as for thee, if thou be willing,
thou hast received a greater gift (than they): I do not mean in respect
of the baptism, for the gift there is the same for him as for thee, but
in regard that thou hast received a set time for winning distinction.
The other put on the robe, and was not suffered to exhibit himself
therewith in the procession, whereas to thee, God hath given full
opportunity to use thine arms for the right purpose, thereby to make
proof of them. The other goes his way, having only the reward of his
faith: thou standest in the course, both able to obtain an abundant
recompense for thy works, and to show thyself as much more glorious
than he, as the sun is than the smallest star, as the general, nay
rather as the Emperor himself, than the lowest soldier. Then blame
thyself, or rather not blame, but correct: for it is not enough to
blame thyself; it is in thy power to contend afresh. Hast thou been
thrown? hast thou taken grievous hurt? Stand up, recover thyself: thou
art still in the course, the meeting
(<greek>qeatron</greek>) is not vet broken up. Do you not
see how many that have been thrown in the wrestling have afterwards
resumed the combat? Only do not willingly come by thy fall. Dost thou
count him a happy man for departing this life? Much rather count
thyself happy. Was he released of his sins? But thou, if thou wilt,
shalt not only wash away thy sins, but shalt also have achievements (of
good works), which in his case is not possible. It is in our power to
recover ourselves. Great are the medicinal virtues
(<greek>farmaka</greek>) Of repentance: let none despair of
himself. That man truly deserves to be despaired of, who despairs of
himself; that man has no more salvation, nor any hopes. It is not the
having fallen into a depth of evils, it is the lying there when fallen,
that is dreadful, it is not the having come into such a condition, it
is the making light of it that is impious. The very thing that ought to
make thee earnest, say, is it this that makes thee reckless? Having
received so many wounds, hast thou fallen back? Of the soul, there
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can be no incurable wound; for the body, there are many such, but none
for the soul: and yet for those we cease not in our endeavors to cure
them, while for these we are supine. Seest thou not the thief (on the
cross), in how short a time he achieved (his salvation)? Seest thou not
the Martyrs, in how short a time they accomplished the whole work? "But
martyrdom is not to be had nowadays." True, but there are contests to
be had, as I have often told you, if we had the mind. "For they that
wish," says the Apostle, "to live godly in Christ Jesus, shall suffer
persecution." (2 Tim. iii. 12.) They that live godly are always
undergoing persecution, if not from men, at any rate from evil spirits,
which is a more grievous persecution. Yes, and it is in consequence,
first and foremost, of ease and comfort, that those who are not
vigilant undergo this. Or thinkest thou it is a trifling persecution to
be living at ease? This is more grievous than all, this is worse than
persecution. For, like a running flux, ease makes the soul languid
(<greek>cauuoi</greek>): and as summer and winter, so
persecution and ease. But to show you that this is the worse
persecution, listen: it induces sleep in the soul, an excessive yawning
and drowsiness, it stirs up the passions on every side, it arms pride,
it arms pleasure, it arms anger, envy, vainglory, jealousy. But in time
of persecution none of these is able to make a disturbance; but fear,
entering in, and plying the lash vigorously, as one does to a barking
dog, will not let any of these passions so much as attempt to give
tongue. Who shall be able in time of persecution to indulge in
vainglory? Who to live in pleasure? Not one: but there is much
trembling and fear, making a great calm, composing the harbor into
stillness, filling the soul with awe. I have heard from our fathers
(for in our own time God grant it may not happen, since we are bidden
not to ask for temptation), that in the persecution of old time one
might see men that were indeed Christian. None of them cared for money,
none for wife, none for children, nor home, nor country: the one great
concern with all was to save their lives (or, souls). There were they
hiding, some in tombs and sepulchres, some in deserts: yes tender and
dainty women too, fighting all the while with constant hunger. Then
think whether any longing for sumptuous and dainty living at all came
into the mind of a woman, while in hiding beside a coffin
(<greek>para</greek> <greek>larnaki</greek>),
and waiting for her maid-servant to bring her meal, and trembling lest
she should be taken, and lying in her terror as in t a furnace:
was she even aware that there ever was such a thing as dainty living,
that such things as dress and ornaments exist at all
(<greek>oti</greek> <greek>kosmos</greek>
<greek>olws</greek> <greek>estin</greek>)?
Seest thou that now is the persecution, with our passions, like wild
beasts, setting upon us on every side? Now is the trying persecution,
both in this regard, and especially if it is not even thought to be
persecution at all. For this (persecution) has also this evil in it,
that being war, it is thought to be peace, so that we do not even arm
ourselves against it, so that we do not even rise: no one fears, no one
trembles. But if ye do not believe me, ask the heathen, the
persecutors, at what time was the conduct of the Christians more
strict, at what time were they all more proved? Few indeed had they
then become in number, but rich in virtue. For say, what profit is it,
that there should be hay in plenty, when there might be precious tones?
The amount consists not in the sum of numbers, but in the proved worth.
Elias was one: yet the whole world was not worth so much as he. And yet
the world consists of myriads: but they are no myriads, when they do
not even come up to that one. "Better[1] is one that doeth the will of
God, than ten thousand who are transgressors:" for the ten thousands
have not yet reached to the one. "Desire not a multitude of
unprofitable children." (Ecclus. xvi. 1.) Such bring more blasphemy
against God, than if they were not Christians. What need have I of a
multitude? It is (only)more food for the fire. This one might see even
in the body, that better is moderate food with health, than a (fatted)
calf with damage. This is more food than the other: this is food, but
that is disease. This too one may see in war: that better are ten
expert and brave men, than ten thousand of no experience. These latter,
besides that they do no work, hinder also those that do work. The same
too one may see to be the case in a ship, viz. that better are two
experienced mariners, than ever so great a number of unskilful ones:
for these will sink the ship. These things I say, not as looking with
an evil eye upon your numbers, but wishing that all of you should be
approved men, and not trust in your numbers. Many more in number are
they who go down into hell: but greater than it is the Kingdom, however
few it contain. As the sand of the sea was the
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multitude of the people (Israel) yet one man saved them. Moses was but
one, and yet he availed more than they all: Joshua was one and he was
enabled to do more than the six hundred thousand. Let us not make this
our study merely, that (the people) may be many, but rather, that they
may be excellent; when this shall have been effected, then will that
other follow also. No one wishes at the outset to make a spacious
house, but he first makes it strong and sure, then spacious: no one
lays the foundations so that he may be laughed at. Let us first aim at
this, and then at the other. Where this is, that also will be easy: but
where this is not, the other, though it be, is to no profit. For if
there be those who are able to shine in the Church, there will soon be
also numbers: but where these are not, the numbers will never be good
for anything. How many, suppose you, may there be in our city who are
likely to be saved (<greek>tous</greek>
<greek>swzomeuous</greek>)? It is disagreeable, what I am
going to say, but I will say it nevertheless. Among all these myriads,
there are not to be found one hundred likely to be saved: nay, even as
to these, I question it. For think, what wickedness there is in the
young, what supineness in the aged! None[1] makes it his duty to look
after his own boy, none is moved by anything to be seen in his eider,
to be emulous of imitating such an one. The patterns are defaced, and
therefore it is that neither do the young become admirable in conduct.
Tell not me, "We are a goodly multitude:" this is the speech of men who
talk without thought or feeling (<greek>yucrwn</greek>.) In
the concerns of men indeed, this might be said with some show of
reason: but where God is concerned, (to say this with regard to Him) as
having need of us,[2] can never be allowed. Nay, let me tell you, even
in the former case, this is a senseless speech
(<greek>yucron</greek>). Listen. A person that has a great
number of domestics, if they be a corrupt set what a wretched time will
he have of it! For him who has none, the hardship, it seems, amounts to
this, that he is not waited on: but where a person has bad servants,
the evil is, that he is ruining himself withal, and the damage is
greater (the more there are of them.) For it is far worse than having
to be one's own servant, to have to fight with others, and take up a
(continual) warfare. These things I say, that none may admire the
Church because of its numbers, but that we may study to make the
multitude proof-worthy; that each may be earnest for his own share of
the duty--not for his friends only, nor his kindred as I am always
saying, nor for his neighbors, but that he may attract the strangers
also. For example, Prayer is going on; there they lie (on bended
knees), all the young, stupidly unconcerned
(<greek>yucroi</greek>), (yes,) and old too:[3] filthy
nuisances rather than young men; giggling, laughing outright,
talking--for I have heard even this going on--and jeering one another
as they lie along on their knees: and there stand you, young man or
elder: rebuke them, if you see them (behaving thus): if any will not
refrain, chide him more severely: call the deacon, threaten, do what is
in your power to do: and if he dare do anything to you, assuredly you
shall have all to help you. For who is so irrational, as, when he sees
you chiding for such conduct, and them chidden not to take your part?
Depart, having received your reward from the Prayer.--In a master's
house, we count those his best-disposed servants, who cannot bear to
see any part of his furniture in disorder. Answer me; if at home you
should see the silver plate lie tossed out of doors, though it is not
your business, you will pick it up and bring it into the house: if you
see a garment flung out. of its place, though you have not the care of
it, though you be at enmity with him whose business it is, yet, out of
good-will to the master, will you not put it right? So in the present
case. These are part of the furniture: if you see them lying about in
disorder, put them to rights: apply to me, I do not refuse the trouble:
inform me, make the offender known to me: it is not possible for me to
see all: excuse me (in this). See, what wickedness overspreads the
whole world! Said I without reason that we are (no better than) so much
hay (disorderly as) a troubled sea? I am not talking of those (young
people), that they behave thus; (what I complain of, is) that such a
sleepy indifference possesses those who come in here, that they do not
even correct this misbehavior. Again I see others stand talking while
Prayer is going on; while the more consistent[4] of them (do this)
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not only during the Prayer, but even when the Priest is giving the
Benediction. O, horror! When shall there be salvation? when shall it be
possible for us to propitiate God?--Soldiers[1] go to their diversion,
and you shall see them, all keeping time in the dance, and nothing done
negligently, but, just as in embroidery and painting, from the
well-ordered arrangement in each individual part of the composition,
there results at once an exceeding harmony and good keeping, so it is
here: we have one shield, one head, all of us (in common): and if but
some casual point be deranged by negligence, the whole is deranged and
is spoilt, and the good order of the many is defeated by the disorder
of the one part. And, fearful indeed to think of, here you come, not to
a diversion, not to act in a dance, and yet you stand disorderly. Know
you not that you are standing in company with angels? with them you
chant, with them sing hymns, and do you stand laughing? Is it not
wonderful that a thunderbolt is not launched not only at those (who
behave thus), but at us? For such behavior might well be visited with
the thunderbolt. The Emperor is present, is reviewing the army: and do
you, even with His eyes upon you, stand laughing, and endure to see
another laughing? How long are we to go on chiding, how long
complaining? Ought not such to be treated as very pests and nuisances;
as abandoned, worthless reprobates, fraught with innumerable mischiefs,
to be driven away from the Church? When will these forebear laughing,
who laugh in the hour of the dread Mystery
(<greek>en</greek> <greek>wra</greek>
<greek>frikhs</greek>)? when refrain from their trifling,
who talk at the instant of the Benediction? Have they no sense of shame
before those who are present? have they no fear of God? Are our own
idle thoughts not enough for us, is it not enough that in our prayers
we rove hither and thither, but laughter also must needs intrude, and
bursts of merriment? Is it a theatrical amusement, what is done here?
Aye, but, methinks, it is the theatres that do this: to the theatres we
owe it that the most of you so refuse to be curbed by us, and to be
reformed. What we build up here, is thrown down there: and not only so,
but the hearers themselves cannot help being filled with other
filthinesses besides: so that the case is just the same as if one
should want to clean out a place with a fountain above it discharging
mire; for however much you may clean out, more runs in. So it is here.
For when we clean people out, as they come here from the theatres with
their filthiness, thither they go again, and take in a larger stock of
filthiness, as if they lived for the purpose of only giving us trouble,
and then come back to us, laden with ordure, in their manners, in their
movements, in their words, in their laughter, in their idleness. Then
once more we begin shovelling it out afresh, as if we had to do this
only on purpose that, having sent them away clean, we may again see
them clogging themselves with filth. Therefore I solemnly protest to
you, the sound members, that this will be to you judgment and
condemnation, and I give you over to God from this time forth, if any
having seen a person behaving disorderly, if any having seen any person
talking, especially in that part (of the Service), shall not inform
against him, not bring him round (to a better behavior). To do this is
better than prayer. Leave thy prayer and rebuke him, that thou mayst
both do him good, and thyself get profit, and so we may be enabled all
to be saved and to attain unto the Kingdom of Heaven, through the grace
and loving-kindness of our Lord Jesus Christ, with Whom to the Father
and the Holy Ghost together be glory, dominion, honor, now and ever,
and world without end. Amen.
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HOMILY XXV.
ACTS XI. 19.
"Now they which were scattered abroad upon the persecution that
rose about Stephen travelled as far as Phenice
and Cyprus, and Antioch, preaching the word to none but unto the Jews
only."
THE persecution turned out to be no slight benefit
as "to them that love God all things work together for good." (Rom.
viii. 28.) If they had made it their express study how best to
establish the Church, they would have done no other thing than
this--they dispersed the teachers.[*] Mark in what quarters the
preaching was extended. "They travelled," it says, "as far as Phenice
and Cyprus and Antioch; to none however did they preach the word but to
Jews only." Dost thou mark with what wise purposes of Providence so
much was done in the case of Cornelius? This serves both to justify
Christ, and to impeach the Jews. When Stephen was slain, when Paul was
twice in danger, when the Apostles were scourged, then the Gentiles
received the word, then the Samaritans. Which Paul also declares: "To
you it was necessary that the Word of God should first be spoken; but
since ye thrust it from you, and judge yourselves unworthy, lo, we turn
unto the Gentiles." (ch. xiii. 46.) Accordingly they went about,
preaching to Gentiles also. "But some of them were men of Cyprus and
Cyrene, who, when they were come to Antioch, spake unto the Greeks,
preaching the Lord Jesus:" (v. 20.) for it is likely both that they
could now speak Greek, and that there were such men in Antioch. "And
the hand of the Lord," it says, "was with them," that is, they wrought
miracles; "and a great number believed, and turned unto the Lord." (v.
21.) Do you mark why now also there was heed of miracles (namely) that
they might believe? "Then tidings of these things came unto the ears of
the church which was in Jerusalem: and they sent forth Barnabas, that
he should go as far as Antioch." (v. 22.) What may be the reason that,
when such a city received the word, they did not come themselves?
Because of the Jews. But they send Barnabas. However, it is no small
part of the providential management even so that Paul comes to be
there. It is both natural, and it is wisely ordered, that they are
averse to him, and (so) that Voice of the Gospel, that Trumpet of
heaven, is not shut up in Jerusalem. Do you mark how on all occasions,
Christ turns their ill dispositions to needful account and for the
benefit of the Church? Of their hatred to the man, He availed Himself
for the building up of the Church. But observe this holy man--Barnabas,
I mean--how he looked not to his own interests, but hasted to Tarsus.
"Who, when he came, and had seen the grace of God, was glad, and
exhorted them all, that with purpose of heart, they would cleave unto
the Lord. For he was a good man, and full of the Holy Ghost, and of
faith: and much people was added unto the Lord." (v. 23, 24.) He was a
very kind man, and single-hearted, and considerate
(<greek>suggnwmonikos</greek>). "Then departed Barnabas to
Tarsus, for to seek Saul." (v. 25.) He came to the athletic wrestler.
the general (fit to lead armies).
163
the champion of single combat, the lion--I am at a loss for words, say
what I will--the hunting-dog, killer of lions, bull of strength, lamp
of brightness, mouth sufficing for a world. "And when he had found him,
he brought him to Antioch." (v. 26.) Verily this is the reason why it
was there they were appointed to be called Christians, because Paul
there spent so long time! "And it came to pass, that a whole year they
assembled themselves with the Church, and taught much people. And the
disciples were first called Christians at Antioch."[*] No small matter
of praise to that city! This is enough to make it a match for all, that
for so long a time it had the benefit of that mouth, it first, and
before all others: wherefore also it was there in the first place that
men were accounted worthy of that name. Do you observe the benefit
resulting (to that city) from Paul, to what a height that name, like a
standard (<greek>shmeion</greek>), exalted it? Where three
thousand, where five thousand, believed, where so great a multitude,
nothing of the sort took place, but they were called "they[1] of the
way:" here they were called Christians. "And in these days came
prophets from Jerusalem unto Antioch." (v. 27.) It was need that the
fruit of alms should also be planted there. And see how of necessity
(<greek>anagkaiws</greek>) (it comes about that) none of
the men of note becomes their teacher. They got for their teachers, men
of Cyprus, and Cyrene, and Paul--though he indeed surpassed (the
Apostles) themselves--since Paul also had for teachers Ananias and
Barnabas. But[2] here of necessity (this was the case). "And there
stood up one of them named Agabus, and signified by the spirit that
there would be great dearth throughout the world, which also came to
pass in the days of Claudius Caesar." (v. 28.) "By the Spirit," it
says: for; that they may not imagine that this was the reason why the
famine came, (namely) because Christianity was come in, because the
demons were departed, the Holy Ghost foretells it: this, however, was
nothing wonderful, for in fact Christ predicted it. Not this was the
reason, else this must have been the case from the beginning: but it
was because of the evils done to the Apostles--and God had borne long
with them; but, when they pressed upon them, a great famine ensues,
betokening to the Jews the coming woes. "If it was because of them, in
any vase it ought to have stopped (there), when it did exist. What harm
had the Gentiles done, that they should have their share in the evils?
They ought rather to have been marked as approved
(<greek>eudokimhsai</greek>), because they were doing their
part, were slaying, punishing, taking vengeance, persecuting on every
side. And mark also at what time the famine comes: precisely when the
Gentiles were thenceforth added to the Church. But if, as you say, it
was because of the evils (done by the Jews), these ought to have been
exempted." How so? Christ, forestalling this objection, said, "Ye shall
have tribulation." (John xvi. 33.) (It is) just as if you should say,
They ought not to have been scourged either. "Then the disciples, every
man according to his ability, determined to send relief unto the
brethren which dwelt in Judea." (v. 29.) Mark how the famine becomes to
them the means of salvation, an occasion of alms-giving, a harbinger of
many blessing. And (so it might have been) to you, one may say, if you
were so minded, but ye would not. But it is predicted, that they might
be prepared beforehand for almsgiving. "Unto the brethren which dwelt
in Judaea;" for they were enduring great hardships, but before this,
they were not suffering from famine. "Which also they did, and sent it
to the elders by the hands of Barnabas and Saul." (v. 30.) Do you mark
164
them, that no sooner do they believe than they bring forth fruit, not
only for their own but for those afar off? And Barnabas is sent and
Saul, to minister (the same.) Of this occasion
('E<greek>ntauqa</greek>) he says (to the Galatians), "And
James, Cephas, and John gave to me and Barnabas the right hands of
fellowship, only" (they would) "that we should remember the poor."
(Gal. ii. 9.) James was yet living.[1]
"Now they which were scattered abroad upon the
persecution," etc. (Recapitulation.) Do you mark how even in the
tribulation instead of failing to lamentations and tears as we do, they
give themselves up to a great and good work? "Travelled as far as
Phenice, and Cyprus, and Antioch," and there with more security
preached the word. "And some of them, which were men of Cyprus and.
Cyrene," etc. (v. 20.) And they did not say, "(What), we, Cyrenians and
Cyprians, to attack this splendid and great city!" but trusting in the
grace of God, they applied themselves to the work of teaching, nor did
these (Gentiles) themselves think scorn to learn anything of them. Mark
how by small means all is brought about: mark the preaching how it
spreads: mark those in Jerusalem, having like care for all, holding the
whole world as one house. "They heard that Samaria had received the
word, and" (ch. viii. 14) to Samaria they send the Apostles: they heard
what had befallen at Antioch, and to Antioch they send Barnabas: they
also send again, and (these) prophets. For the distance was great, and
it was not meet the Apostles at present should separate from thence,
that they might not be thought to be fugitives, and to have fled from
their own people. But then, almost precisely, is the time of their
parting from Jerusalem, when the state (of the Jews) was shown to be
past remedy, when the war was close at hand, and they must needs
perish: when the sentence was made absolute. For, until Paul went to
Rome, the Apostles were there (at Jerusalem). But they depart, not
because afraid of the war--how should it be so?--seeing those they went
to, were those that should bring the war: and moreover the war breaks
out only after the Apostles were dead. For of them (the Apostles) says,
"The wrath is come upon them unto the end." (1 Thess. ii. 16.) The more
insignificant the persons, the more illustrious the grace, working
great results by small means.--" And[2] he exhorted them to cleave unto
the Lord, for he was a good man." (v. 23, 24.) By "good man," I take
it, he means one that is kind, (<greek>crhston</greek>)
sincere, exceedingly desirous of the salvation of his neighbors--" for
he was a good man, and full of the Holy Ghost and of faith. To[3]
cleave unto the Lord with purpose of heart" (this is said): with
encomium and praise. "And much people was added unto the Lord:" for
like rich land this city received the word, and brought forth much
fruit. "Then departed Barnabas to Tarsus," etc. (v. 25.) But why did he
take him off from Tarsus and bring him here? Not without good reason;
for here were both good hopes, and a greater city, and a great, body of
people. See how grace works all, not[4] Paul: by small means the affair
was taking its commencement. When it is become difficult the Apostles
take it up. Why did they not before this seen Barnabas? Because they
had enough to do (<greek>hscolhnto</greek>) with Jerusalem.
Again they justified themselves[5] to the Jews, that the Gentiles were
receiving (<greek>proselambane</greek>) the word, even
without enjoying so great attention. There is about to be a
questioning: therefore the affair of Cornelius forestalled it. Then
indeed they say, "That we to the Gentiles, and they to the
Circumcision." (Gal. ii. 9.) Observe, henceforth the very stress of the
famine introduces the fellowship on the part of the Gentiles, namely,
from the alms. For they receive the offerings sent from them.
165
"Now[1] they which were scattered abroad," etc. (v.
19) and not as we who pass our time in lamentations and tears, in our
calamities; but with more fearlessness they passed their time, as
having got to a distance from those hindering them, and as being among
men not afraid of the Jews: which also helped. And they came to Cyprus,
where they had the sea between them, and greater freedom from anxiety:
so[2] they made no account of .the fear of men, but (still) they gave
the precedence to the regard of the Law: "they spake to Jews only. But
there were in Antioch certain men of Cyprus and Cyrene:" these, of all
others, least cared for the Jews: "who spake unto the Greeks, preaching
the Lord Jesus." (v. 20.) Probably it was because of their not knowing
Hebrew, that they called them Greeks. And "when" Barnabas, it says,
"came and had seen the grace of God,"--not the diligence of men--" he
exhorted them to cleave unto the Lord" (v. 23): and by this he
converted more. "And much people was added unto the Lord." Why do they
not write to Paul, but send Barnabas? They They did not yet know the
virtue of the man : but it is providentially ordered that Barnabas
should come. As there was a multitude, and none to hinder, well might
the faith grow, and above all because they had no trials to undergo.
Paul also preaches, and is no longer compelled to flee. And it is well
ordered, that not they speak of the famine, but the prophets. The men
of Antioch also did not take it amiss that they sent not the Apostles,
but were content with their teachers so fervent were they all for the
word. They did not wait for (he famine to come, but before this they
sent: "according as each had the ability." And observe, among the
Apostles, others are put in charge with this trust but here Paul and
Barnabas. For this was no small order
(<greek>oikonomia</greek>) of Providence. Besides, it was
the beginning, and it was not fit they should be offended.
"As each had the ability, they sent." But now, none
does this, although there is a famine more grievous than that. For the
cases are not alike, for (all) to bear the calamity in common, and,
while all (the rest) abound, for the poorer to be famishing. And the
expression shows that the givers also were poor, for, it says, "as each
of them had the means." A twofold famine, even as the abundance is
twofold: a severe famine, a famine not of hearing the word of the Lord,
but of being nourished by alms.[3] Then, both the poor in Judea enjoyed
the benefit, and so did those in Antioch who gave their money; yea,
these more than those: but now, both we and the poor are famishing:
they being in lack of necessary sustenance, and we in luxurious
living,[4] lacking the mercy of God. But this is a food, than which
nothing can be more necessary. This is not a food, from which one has
to undergo the evils of repletion: not a food, of which the most part
ends in the draught. (<greek>afedrwna</greek>.) Nothing
more beauteous, nothing more healthful, than a soul nurtured by this
food: it is set high above all disease, all pestilence, all indigestion
and distemper: none shall be able to overcome it,
(<greek>elein</greek>) but just as, if one's body were made
of adamant, no iron, nor anything else, would have power to hurt it,
even so when the soul is firmly compact by almsgiving, nothing at all
shall be able to overcome it. For say, what shall spoil this? Shall
poverty? It cannot be, for it is laid up in the royal treasuries. But
shall robber and housebreaker? Nay, those are walls which none shall be
able to break through. But shall the worm? Nay, this treasure is set
far above the reach of this mischief also. But shall envy and the evil
eye? Nay, neither by these can it be overcome. But shall false
accusations and plottings of evil? No, neither shall this be, for safe
as in an asylum is this treasure. But it were a shame should I make it
appear as if the advantages which belong to almsgiving were only these
(the absence of these evils), and not (the presence of) their
opposites. For in truth it is not merely that it is secure from
ill-will; it also gets abundant blessing from those whom it benefits.
For as the cruel and unmerciful not only have for enemies those whom
they have injured, but those also who are not themselves hurt, partake
the grief and join in the accusation: so those that have done great
good have not only those who are benefited, but those also who are not
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themselves affected, to speak their praises. Again (that), it is secure
from the attacks of the evil-disposed, and robbers, and
house-breakers--what, is this all the good, or is it this--that besides
the not suffering diminution, it grows also and increases into
multitude? What more shameful than Nebuchadnezzar, what more foul, what
more iniquitous? The man was impious; after tokens and signs without
number he refused to come to his senses
(<greek>anenegkein</greek>), but cast the servants of God
into a furnace: and (yet) after these doings, he worshipped. What then
said the Prophet? "Wherefore," saith he, "O king let my counsel be
acceptable unto thee, ransom (<greek>lutrwsai</greek>) thy
sins by alms, and thine iniquities by mercies to the poor: peradventure
there shall be pardon for thy transgressions." (Dan. iii. 27;) In so
speaking, he said it not doubting, nay, with entire confidence, but
wishing to put him in greater fear, and to make a stronger necessity of
doing these things. For if he had spoken it as a thing unquestionable,
the king would have been more supine: just as it is with us, we then
most urge some person (whom we wish to persuade), when[1] they say to
us, "Exhort such an one," and do not add, "he will be sure to hear,"
but only, "peradventure he will hear:" for by leaving it doubtful, the
fear is made greater, and urges him the more. This is the reason why
the Prophet did not make the thing certain to him. What sayest thou?
For so great impieties shall there be pardon? Yes. There is no sin,
which alms cannot cleanse, none, which alms cannot quench: all sin is
beneath this: it is a medicine adapted for every wound. What worse than
a publican? The very matter (<greek>upoqesis</greek>) (of
his occupation) is altogether one of injustice: and yet Zaccheus washed
away all these (sins). Mark how even Christ shows this, by the care
taken to have a purse, and to bear the contributions put into it. And
Paul also says, "Only that we remember the poor" (Gal. ii. 10): and
everywhere the Scripture has much discourse concerning this matter.
"The ransom," it saith, "of a man's soul is his own wealth" (Prov. 13,
8): and With reason: for, saith (Christ), "if thou wouldest be perfect,
sell what thou hast, and give to the poor, and come, follow Me." (Matt.
xix. 21.) This may well be part of perfection. But alms may be done not
only by money, but by acts. For example: one may kindly stand
(<greek>prosthnai</greek>) by a person (to succor and
defend him), one may reach to him a helping hand: the service rendered
(<greek>prostasia</greek>) by acts has often done more good
even than money. Let us set to work all the different kinds of
alms-giving. Can you do alms by money? Be not slack. Can you by good
offices? Say not, Because I have no money, this is nothing. This is a
very great point: look upon it as if you had given gold. Can you do it
by kind attentions (<greek>qerapeias</greek>)? Do this
also. For instance, if you be a physician, (give) your skill: for this
also is a great matter. Can you by counsel? This (service) is much
greater than all: this (alms) is better than all, or it is also more,
by how much the gain it has is greater. For in so doing you put away
not starvation, but a grievous death. (ch. iii. 6; vi. 4.) With such
alms the Apostles above measure abounded: therefore it was that the
distribution of money they put into the hands of those after them,
themselves exhibiting the (mercy) shown by words. Or is it, think you,
a small alms, to a lost, castaway soul, a soul in uttermost jeopardy,
possessed by a burning fever (<greek>purwsews</greek>), tO
be able to rid it of its disease? For example, do you see one possessed
by love of money? Pity the man. Is he in danger of suffocation? Quench
his fire. "What if he will not be persuaded?" Do your part, and be not
remiss. Have you seen him in bonds?--for wealth is indeed bonds. (Matt.
xxv. 35 ff.) Go to him, visit him, console him, try to release him of
his bonds. if he refuse, he shall bear the blame himself. Have you seen
him naked, and a stranger? --for he is indeed naked, and a stranger to
heaven. Bring him to your own inn, clothe him with the garment of
virtue, give him the city which is in heaven. "What if I myself be
naked?" say you. Clothe also yourself first: if' you know that you are
naked, assuredly you know that you need to be clothed; if you know what
sort of nakedness this is.[2] What numbers of women now wear silken
apparel but are indeed naked of the garments of virtue! Let their
husbands clothe these women. "But they will not admit those garments;
they choose to have these." Then do this also first: induce them to
have a longing for those garments: show them that they are naked: speak
to them of judgment to
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come: answer me,[1] what is the clothing we shall need there? But if ye
will bear with me, I also will show you this nakedness. He that is
naked, when it is cold, shrinks and shudders, and stands there
cowering, and with his arms folded: but in summer heat, not so. If then
I shall prove to you that your rich men, and rich women, the more they
put on, the more naked they are, do not take it amiss. How then, I ask
you, when we raise the subject of hell-fire, and of the torments there?
Do not these shrink and shudder more than those naked ones? Do they not
bitterly groan and condemn themselves? What? when they come to this or
that man, and say to him, Pray for me, do they not speak the same words
as those (naked wretches)? Now indeed, after all that we can say, the
nakedness is not yet apparent: but it will be plain enough there. How,
and in what way? When these silken garments and precious stones shall
have perished, and it shall be only by the garments of virtue and of
vice that all men are shown, when the poor shall be clad with exceeding
glory, but the rich, naked and in disgraceful sort, shall be baled away
to their punishments. What more naked (Edd. "more dainty ") than that
rich man who arrayed himself in purple? What poorer than Lazarus? Then
which of them uttered the words of beggars? which of them was in
abundance? Say, if one should deck his house with abundance of tapestry
hangings, and himself sit naked within, what were the benefit? So it is
in the case of these women. Truly, the house of the soul, the body I
mean, they hang round with plenty of garments: but the mistress of the
house sits naked within. Lend me the eyes of the soul, and I will show
you the soul's nakedness. For what is the garment of the soul? Virtue,
of course. And what its nakedness? Vice. For just as, if one were to
strip any decent person, that person would be ashamed, and would shrink
and cower out of sight; just so the soul, if we wish to see it, the
soul which has not these garments, blushes for shame. How many women,
think you, at this moment feel ashamed, and would fain sink to the very
depth, as if seeking some sort of curtain, or screen, that they may not
hear these words? But those who have no evil conscience, are
exhilarated, rejoice, find delight, and gayly deck themselves
(<greek>egkallwpizontai</greek>) with the things said. Hear
concerning that blessed Thekla,[2] how, that she might see Paul, she
gave even her gold: and thou wilt not give even a farthing that thou
mayest see Christ: thou admirest what she did, but dost not emulate
her. Hearest thou not that "Blessed are the merciful, for they shall
obtain mercy?" (Matt. v. 7.) What is the gain of your costly garments?
how long shall we continue agape for this attire? Let us put on the
glory of Christ: let us array ourselves with that beauty, that both
here we may be praised, and there attain unto the eternal good things,
by the grace and mercy of our Lord Jesus Christ, with Whom, to the
Father and the Holy Ghost together, be glory, dominion, honor, now and
ever, world without end. Amen.
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HOMILY XXVI.
ACTS XII. 1, 2.
"Now at that time Herod the King stretched forth his hands to vex
certain of the Church. And he killed James the brother of John with the
sword. And because he saw it pleased the Jews, he proceeded further to
take Peter also. Then were the days of unleavened bread." "AT that
time," of course meaning the time immediately following: for[1] this is
the custom of Scripture. And he well says that Herod "the king" (did
this): this was not he of Christ's time. Lo, a different sort of
trial--and mark what I said in the beginning, how things are blended,
how rest and trouble alternate in the whole texture of the history--not
now the Jews, nor the Sanhedrim, but the king. Greater the power, the
warfare more severe, the more it was done to obtain favor with the
Jews. "And," it says, "he slew James the brother of John with the
sword:" (taking him) at random and without selection. But, should any
raise a question, why God permitted this, we shall say, that it was for
the sake of these (Jews) themselves: thereby, first, convincing them,
that even when slain (the Apostles) prevail, just as it was in the case
of Stephen: secondly, giving them opportunity, after satiating their
rage, to recover from their madness; thirdly, showing them that it was
by His permission this was done. "And when he saw," it says, "that it
pleased the Jews, he proceeded further to seize Peter also. O excessive
wickedness! On whose behalf was it, that he gratified them by doing
murders thus without plan or reason? "And it was the day of unleavened
bread." Again, the idle preciseness of the Jews: to kill indeed they
forbade not, but[2] at such a time they did such things! "Whom having
arrested, he put in ward, having delivered him to four quaternions of
soldiers." (v. 4.) This was done both of rage, and of fear. "He slew,"
it says, "James the brother of John with the sword." Do you mark their
courage? For, that none may say that without danger or fear of danger
they brave death, as being sure of God's delivering them, therefore he
permits some to be put to death, and chief men too, Stephen and James,
thereby convincing their slayers themselves, that not even these things
make them fall away, and hinder them. "Peter therefore was kept in
prison: but prayer was made without ceasing of the Church unto God for
him." (v. 5.) For the contest was now for life and death: both the
slaying of the one made them fearful, and the casting of the other into
prison. "And when Herod would have brought him forth, the same night
Peter was sleeping between two soldiers, bound with two chains; and the
keepers before the door kept the prison. And, behold, the angel of the
Lord came upon him, and a light shined in the prison: and he smote
Peter on the side, and raised him up, saying, Arise up quickly. And his
chains fell off from his hands." (v. 6, 7.) In that night He delivered
him. "And a light shined in the prison," that[3] he might not deem it
fancy: and none saw the light, but he only. For if, notwithstanding
this was done, he thought it a fancy, because of its unexpectedness; if
this had not been, much more would he have thought this: so[4] prepared
was he for death. For his having waited there many days and not being
saved caused this. Why then, say you, did He not suffer him to fall
into the hands of Herod,[5] and then deliver him? Because that would
have brought people into astonishment, whereas
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this was credible:[1] and they would not even have been thought human
beings. But in the case of Stephen, what did He not do? Did He not show
them his face as it had been the face of an angel? But what in short
did He leave undone here also? "And the angel said to him, Gird
thyself, and bind on thy sandals." (v. 8.) Here again it shows, that it
was not done of craft: for one that is in haste and wishes to break out
(of prison), is not so particular as to take his sandals, and gird
himself. "And he did so And he said unto him, Put on thy cloak, and
follow me. And he went out, and followed him and wist not that it was
true which was done by the Angel; but thought he saw a vision. When
they were past the first and the second ward, they came unto the iron
gate that leadeth unto the city; which opened to them of its own
accord." (v. 9, 10.) Behold, a second miracle. "And they went out, and
passed on through one street; and forthwith the angel departed from
him. And when Peter was come to himself, he said, Now I know of a
surety, that the Lord hath sent His Angel, and hath delivered me out of
the hand of Herod, and from all the expectation of the people of the
Jews." (v. 10, 11.) When the angel departed, then Peter understood:
"Now I perceive," says he, not then. But why is this so, and why is
Peter not sensible of the things taking place, although he had already
experienced a like deliverance when all were released? (ch. v. 18.)
(The Lord) would have the pleasure come to him all at once, and that he
should first be at liberty, and then be sensible of what had happened.
The circumstance also of the chains having fallen off from his hands,
is a strong argument of his not having fled.[2] "And when he had
considered the thing, he came to the house of Mary the mother of John,
whose surname was Mark; where many were gathered together praying." (v.
12.) Observe how Peter does not immediately withdraw, but first brings
the good tidings to his friends. "And as Peter knocked at the door of
the gate, a damsel came to hearken, named Rhoda. And when she knew
Peter's voice, she opened not the gate for gladness,"--Mark even the
servant-girls, how full of piety they are,--"but ran in, and told how
Peter stood before the gate." (v. 13-15.) But they, though it was so,
shook their heads (incredulously): "And they said unto her, Thou art
mad. But she constantly affirmed that it was even so. And they said, It
is his angel. "But Peter continued knocking: and when they had opened
the door, and saw him, they were astonished. But he, beckoning unto
them with the hand to hold their peace, declared unto them how the Lord
had brought him out of the prison. And he said, Go show these things
unto James, and to the brethren. And he departed, and went into another
place." (v. 16, 17.) But let us review the order of the narrative.
(Recapitulation.) "At that time," it says, "Herod
the king stretched forth his hands to afflict certain of the Church."
(v. 1.) Like a wild beast, he attacked all indiscriminately and without
consideration. This is what Christ said: "My cup indeed ye shall drink,
and with the baptism wherewith I am baptized, shall ye be baptized."
(Mark x. 39.) (b) "And[3] he killed James the brother of John." (v. 2.)
For there was also another James, the brother of the Lord: therefore to
distinguish him, he says, "The brother of John."[*] Do you mark that
the sum of affairs rested in these three, especially Peter and James?
(a) And how was it he did not kill Peter immediately? It mentions the
reason: "it was the day of unleavened bread:" and he wished rather to
make a display (<greek>ekpompeusai</greek>) with the
killing of him. "And when he saw it pleased the Jews." (v. 3.) For
their own part, they now in consequence of Gamaliel's advice, abstained
from bloodshedding: and besides, did not even invent accusations; but
by means of others they compassed the same results. (c) This (counsel
of Gamaliel's) above all was their condemnation: for the preaching was
shown to be no longer a thing
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of men. "He proceeded further to kill Peter also." (ch. v. 8.) In very
deed was that fulfilled, "We are accounted as sheep for the slaughter."
(Psa. xliv. 13.) "Seeing," it says, "it was a pleasing thing to the
Jews." (Rom. viii. 36.) A pleasing thing, bloodshed, and unrighteous
bloodshed, wickedness, impiety![1] He ministered to their senseless
(<greek>atopois</greek>) lusts: for, whereas he ought to
have done the contrary, to check their rage, he made them more eager,
as if he were an executioner, and not a physician to their diseased
minds. (And this) though he had numberless warnings in the case of both
his grandfather and his father Herod, how the former in consequence of
his putting the children to death suffered the greatest calamities,.
and the latter by slaying John raised up against himself a grievous
war. But[2] as they thought[* *] He feared lest Peter, in consequence
of the slaying of James, should withdraw; and wishing to have him in
safe keeping, he put him in prison: "and delivered him to four
quaternions of soldiers" (v. 4): the Stricter the custody, the more
wondrous the display. "Peter therefore was kept in prison." (v. 5.) But
this was all the better for Peter, who was thereby made more approved,
and evinced his own manly courage. And it says, "there was earnest
prayer making." It was the prayer of (filial) affection: it was for a
father they asked, a father mild. "There was," it says, "earnest
prayer." Hear how they were affected to their teachers. No factions, no
perturbation:[8] but they betook them to prayer, to that alliance
which is indeed invincible, to this they betook them for refuge. They
did not say, "What? I, poor insignificant creature that I am, to pray
for him!" for, as they acted of love, they did not give these things a
thought. And observe, it was during the feast, that (their enemies)
brought these trials upon them, that their worth might be the more
approved. "And when Herod," etc. (v. 6.) See Peter sleeping, and not in
distress or fear! That same night, after which he was to be brought
forth, he slept, having cast all upon God. "Between two soldiers, bound
with two chains." (comp. 1 Pet. v. 7.) Mark, how strict the ward! "And
says, Arise." (v. 7.) The guards were asleep with him, and therefore
perceived nothing of what was happening. "And a light shined." What was
the light for? In order that Peter might see as well as hear, and not
imagine it to be all fancy. And the command," Arise quickly,[4]" that
he may not be remiss. He also smote him; so deeply did he sleep. (a)
"Rise," says he, "quickly:" this is not to hurry him
(<greek>qorubountos</greek>) but to persuade him not to
delay. (c) "And" immediately "his chains fell off from his hands." (b)
How? answer me: where are the heretics?--let them answer. "And the
Angel said unto him," etc. (v. 8) by this also convincing him that it
is no fancy: to this end he bids him gird himself and put on his shoes,
that he may shake off his sleep, and know that it is real. (a) (e) "And
he wist not that it was true that was done by the Angel, but thought he
saw a vision" (v. 9): (e) well he might, by reason of the excessive
greatness
(<greek>up</greek><ss210><greek>rbolhn</greek>)
of the things taking place. Do you mark what a thing it is for a
miracle to be excessive (<greek>uperbolh</greek>
<greek>shmeiou</greek>)? how it amazes
(<greek>ekpLhttei</greek>) the beholder? how it will not
let the thing be believed?[5] For if Peter "thought he saw a vision,"
though he had girded himself and put on his shoes, what would have been
the case with another? "And," it says, "when they had passed the first
and the second ward, they came to the iron gate, which opened unto them
of its own accord" (v. 10): and yet the things that had happened within
(the prison) were more marvellous: but this was now more after the
manner of man. "And having gone out, they went along one street and
immediately (all 'until') the Angel departed from him." (v. 11.) When
there was no hindrance, then the Angel departed. For Peter would not
have gone along (<greek>prohlqen</greek>), there being so
many hindrances. "And when he came to himself;" for in very truth, it
was indeed an amazement (<greek>ekplhxis</greek>). "Now,"
saith he, "I know"--now, not then, when I was in the
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prison,--" that the Lord hath sent His Angel, and hath delivered me out
of the hand of Herod and from all the expectation of the people
of the Jews. And when he had considered" (v. 12), it says: viz. where
he was, or, that he must not without more ado depart but requite his
Benefactor: "he came to the house of Mary the mother of John." Who is
this John? Probably[1] he that was always with them: for this is why he
adds his distinctive name (<greek>to</greek>
<greek>parashmon</greek>), "whose surname was Mark." But
observe, "praying" in the night, how much they got by it: what a good
thing affliction is; how wakeful it made them! Do you see how great the
gain resulting from the death of Stephen? do you see how great the
benefit accruing from this imprisonment? For it is not by taking
vengeance upon those who wronged them that God shows the greatness of
the Gospel: but in the wrong-doers themselves,[2] without any harm
happening to those, he shows what a mighty thing the afflictions in
themselves are, that we may not seek in any wise deliverance from them,
nor the avenging of our wrongs. And mark how the very servant-girls
were henceforth upon an equality with them. "For joy," it says, "she
opened not." (v. 13, 14.) This too is well done, that they likewise may
not be amazed by seeing him at once, and that they may be incredulous,
and their minds may be exercised. "But ran in," etc. just as we are
wont to do, she was eager to be herself the bringer of the good
tidings, for good news it was indeed. "And they said unto her, Thou
art mad: but she constantly affirmed that it was even so: then
said they, It is his Angel." (v. 15.) This is a truth, that each man
has an Angel.[*] And what would the Angel?[8] It was from the time (of
night) that they surmised this. But when he "continued knocking, and
when they had opened, and saw him, they were astonished. But he
beckoning to them with his hand" (v. 16, 17), made them keep quiet, to
hear all that had happened to him. He was now an object of more
affectionate desire to the disciples, not only in consequence of his
being saved, but by his sudden coming in upon them and straightway
departing. Now, both his friends learn all clearly; and the aliens also
learn, if they had a mind, but they had not. The same thing happened in
the case of Christ. "Tell these things," he says, "to James, and to the
brethren." How free from all vainglory! Nor did he say, Make known
these things to people everywhere, but, "to the brethren. And he
withdrew to another place:" for he did not tempt God, nor fling himself
into temptation: since, when they were commanded to do this, then they
did it. "Go," it was said, "speak in the temple to the people." (ch. v.
20.) But this the Angel said not (here); on the contrary, by silently
removing him and bringing him out by night, he gave him free permission
to withdraw--and this too is done, that we may learn that many things
are providentially brought about after the manner of men--so that he
should not again fall into peril.--For that they may not say, "It was
his Angel,"[4] after he was gone, they say this first, and then they
see himself overthrowing their notion of the matter. Had it been the
Angel, he would have knocked at the door, would not have retired to
another place. And[6] what followed in the day, make them sure.
"So Peter was kept in the prison," etc. (v. 5.)
They, being at large, were at prayer: he, bound, was in sleep. "And he
wist not that it was true." (v. 9.) If he thought it was true that was
happening, he would have been astonished, he would not have
remembered[6] (all the circumstances): but now, seeming to be in a
dream, he was free from perturbation. "When," it says, "they were past
the first and the second ward"--see also how strong the guard
was--"they came unto the iron gate." (v. 10.) "Now know I that the Lord
hath sent His Angel." (v. 11.) Why is not this effected by
themselves?[7] (I answer,) By this also the Lord honors them,
172
that by the ministry of His Angels he rescues them. Then why was it not
so in the case of Paul? There with good reason, because the jailer was
to be converted, whereas here, it was only that the Apostle should be
released. (ch. xvi. 25.) And God disposes all things in divers ways.
And there too, it is beautiful, that Paul sings hymns, while here Peter
was asleep. "And when he had considered, he came to the house of Mary,"
etc. (v. 12.) Then let us not hide God's marvels, but for our own good
let us study to display these abroad for the edifying of the others.
For as he deserves to be admired for choosing to be put into bonds, so
is he worthy of more admiration, that he withdrew not until he had
reported all to his friends. "And he said, Tell James and the
brethren." (v. 17.) That they may rejoice: that they may not be
anxious. Through these[1] those learn, not those through him: such
thought had he for the humbler part!--
Truly, nothing better than affliction not above
measure (<greek>summetrou</greek>). What think you must
have been their state of mind--how full of delight! Where now are those
women, who sleep the whole night through? Where are those men, who do
not even turn themselves in their bed? Seest thou the watchful soul?
With women, and children, and maidservants, they sang hymns to God,
made purer than the sky by affliction. But now, if we see a little
danger, we fall back. Nothing ever was more splendid than that Church.
Let us imitate these, let us emulate them. Not for this was the night
made, that we should sleep all through it and be idle. To this bear
witness the artisans, the carriers, and the merchants (to this), the
Church of God rising up in the midst of the night. Rise thou up also,
and behold the quire of the stars, the deep silence, the profound
repose: contemplate with awe the order
(<greek>oikonomian</greek>) of thy Master's household. Then
is thy soul purer: it is lighter, and subtler, and soaring disengaged:
the darkness itself, the profound silence, are sufficient to lead thee
to compunction. And if also thou look to the heavens studded with its
stars, as with ten thousand eyes,[2] if thou bethink thee that all
those multitudes who in the daytime are shouting, laughing, frisking,
leaping, wronging, grasping, threatening, inflicting wrongs without
number lie all one as dead, thou wilt condemn all the self-willedness
of man. Sleep hath invaded and defeated
(<greek>hlegxen</greek>) nature: it is the image of death,
the image of the end of all things. If[3] thou (look out of window and)
lean over into the street, thou wilt not hear even a sound: if thou
look into the house, thou wilt see all lying as it were in a tomb. All
this is enough to arouse the soul, and lead it to reflect on the end of
all things.
Here indeed my discourse is for both men and women.
Bend thy knees, send forth groans, beseech thy Master to be merciful:
He is more moved by prayers in the night, when thou makest the time for
rest a time for mourning. Remember what words that king uttered: "I
have been weary with my groaning: every night will I wash my bed, I
will water my couch with my tears." (Ps. vi. 6.) However delicate a
liver thou mayest be, thou art not more delicate than he: however rich
thou mayest be, thou art not richer than David. And again the same
Psalmist saith, "At midnight I rose to give thanks unto Thee for the
judgments of Thy righteousness." (Ps. cxix. 62.) No vainglory then
intrudes upon thee: how can it, when all are sleeping, and not looking
at thee? Then neither sloth nor drowsiness invades thee: how can they,
when thy soul is aroused by such great things? After such vigils come
sweet slumbers and wondrous revelations. Do this, thou also the man,
not the woman only. Let the house be a Church, consisting of men and
women. For think not because thou art the only man, or because she is
the only woman there, that this is any hindrance. "For where two," He
saith, "are gathered together in My Name, there am I in the midst of
them." (Matt. xviii. 20.) Where Christ is in the midst, there is a
great multitude. Where Christ is, there needs must Angels be, needs
must Archangels also and the other Powers be there. Then ye are not
alone, seeing ye have Him Who is Lord of all. Hear again the prophet
also saying, "Better is one that doeth the will of the Lord, than ten
thousand transgressors." (comp. Ecclus. xvi. 3.) Nothing more weak than
a multitude of unrighteous men, nothing more strong than one man who
lives according to the law of God. If thou hast children wake up them
also, and let thy house altogether become a Church through the night:
but if they be tender, and cannot endure the watching, let them stay
for the first or second prayer, and then send them to rest: only stir
up thyself,
173
establish thyself in the habit. Nothing is better than that storehouse
which receives such prayers as these. Hear the Prophet speaking: "If I
remembered Thee upon my bed, I thought upon Thee in the dawn of the
morning." (Ps. lxiii. 7.) But you will say: I have labored much during
the day, and I cannot. Mere pretext this and subterfuge. For however
much thou hast labored, thou wilt not toil like the smith, who lets
fall such a heavy hammer from a great height upon the (metal flying off
in) sparks, and takes in the smoke with his whole body: and yet at this
work he spends the greater part of the night. Ye know also how the
women, if there is need for us to go into the country, or to go forth
unto a vigil, watch through the whole night. Then have thou also a
spiritual forge, to fashion there not pots or cauldrons, but thine own
soul, which is far better than either coppersmith or goldsmith can
fashion. Thy soul, waxen old in sins, cast thou into the
smelting-furnace of confession: let fall the hammer from on high: that
is, the condemnation of thy words (<greek>twn</greek>
<greek>rhmatwn</greek> <greek>thn</greek>
<greek>katagnwsin</greek>): light up the fire of the
Spirit. Thou hast a far mightier craft (than theirs). Thou art beating
into shape not vessels of gold, but the soul, which is more precious
than all gold, even as the smith hammers out his vessel. For it is no
material vessel that thou art working at, but thou art freeing thy soul
from all imaginations belonging to this life. Let a lamp be by thy
side, not that one which we burn, but that which the prophet had, when
he said, "Thy law is a lamp unto my feet." (Ps. cxix. 105.) Bring thy
soul to a red heat, by prayer: when thou seest it hot enough, draw it
out, and mould it into what shape thou wilt. Believe me, not fire so
effectual to burn off rust, as night prayer to remove the rust of our
sins. Let the night-watchers, if no one else, shame us. They, by man's
law, go their rounds in the cold, shouting loudly, and walking through
lanes (<greek>stenwpwn</greek>) and alleys, oftentimes
drenched with rain and (all) congealed with cold, for thee and for thy
safety, and the protection of thy property. There is he taking such
care for thy property, while thou takest none even for thy soul. And
yet I do not make thee go thy rounds in the open air like him, nor
shout loudly and rend thy sides: but in thy closet itself, or in thy
bedchamber, bend thy knees, and entreat thy Lord. Why did Christ
Himself pass a whole night on the mountain? Was it not, that He might
be an ensample to us? Then is it that the plants respire, in the night,
I mean: and then also does the soul take in the dew even more than
they. What the sun has parched by day becomes cool again at night. More
refreshing than all dew, the tears of the night descend upon our lusts
and upon all heat and fever of the soul, and do not let it be affected
m any such way. But if it do not enjoy the benefit of that dew, it will
be burnt up in the daytime. But God forbid (it should be so[1])!
Rather, may we all, being refreshed, and enjoying the mercy of God, be
freed from the burden of our sins, 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 ever, world without end. Amen.
HOMILY XXVII.
ACTS XII. 18, 19.
"Now as soon as it was day, there was no small stir among the soldiers,
what was become of Peter. And when Herod had sought for him, and found
him not, he examined the keepers, and commanded that they should be put
to death. And he went down from Judea to Caesarea, and there abode."
SOME persons, it is likely, are at a loss how to
explain it, that God should quietly look on while (His) champions[2]
are put to death, and now again the soldiers on account of Peter: and
yet it was possible for Him after (delivering) Peter to rescue them
also. But it was not yet the time of judgment, so as to render to each
according to his deserts. And besides, it was not Peter that put them
into his hands. For the thing that most annoyed him was the being
mocked; just as in the case of his grandfather when he was deceived by
the wise men, that was what made him
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(feel) cut to the heart--the being (eluded and) made ridiculous.[1]
"And having put them to the question," it says, "he ordered them to be
led away to execution." (Matt. ii. 16.) And yet he had heard from
them--for he had put them to the question--both that the chains had
been left, and that he had taken his sandals, and that until that night
he was with them. "Having put them to the question:" but what did they
conceal?[2] Why then did they not themselves also flee? "He ordered
them to be led away to execution:" and yet he ought to have marvelled,
ought to have been astonished at this. The consequence is, by the death
of these men (the thing), is made manifest to all: both his wickedness
is exposed to view, and (it is made clear that) the wonder (is) of God.
"And he went down from Judea to Caesarea, and there abode: and Herod
was highly displeased with them of Tyre and Sidon: but they came with
one accord to him, and, having made Blastus the king's chamberlain
their friend, desired peace; because their country was nourished by the
king's country. And upon a set day Herod, arrayed in royal apparel, sat
upon his throne, and made an oration unto them. And the people gave a
shout, saying, 'It is the voice of a god, and not of a man,' And
immediately the angel of the Lord smote him, because he gave not God
the glory: and he was eaten of worms, and gave up the ghost." (v.
xx. . 23.)[ * *] But see how (the writer) here does
not hide these things.[8] Why does he mention this history? Say, what
has it to do with the Gospel, that Herod is incensed with the Tyrians
and Sidonians? It is not a small matter, even this, how immediately
justice seized him; although not because of Peter, but because of his
arrogant speaking. And yet, it may be said, if those shouted, what is
that to him? Because he accepted the acclamation, because he accounted
himself to be worthy of the adoration. Through him those most receive a
lesson, who so thoughtlessly flattered him (al.
<greek>oi</greek> <greek>kolakeuontes</greek>).
Observe again, while both parties deserve punishment, this man is
punished. For this is not the time of judgment, but He punishes him
that had most to answer for, leaving the others to profit by this man's
fate.[*] "And the word of God," it says, "grew," i.e. in consequence of
this, "and multiplied." (v. 24.) Do you mark God's providential
management? "But Barnabas and Saul returned from Jerusalem, when they
had fulfilled their ministry, and took with them John, whose surname
was Mark." (v. 25.) "Now there were in the Church that was at Antioch,
certain prophets and teachers; as Barnabas, and Simeon that was called
Niger, and Lucius of Cyrene, and Manaën, which had been brought up
with Herod the tetrarch, and Saul." (ch. xiii. 1.) He still mentions
Barnabas first: for Paul was not yet famous, he had not yet wrought any
sign. "As they ministered to the Lord, and fasted, the Holy Ghost said,
Separate Me Barnabas and Saul for the work whereunto I have called
them. And when they had fasted and prayed, and laid their hands on
them, they sent them away." (v. 2, 3.) What means, "Ministering?"
Preaching. "Separate for Me," it says, "Barnabas and Saul." What means,
"Separate for Me?" For the work, for the Apostleship. See again by what
persons he is ordained (<greek>gumnotera</greek>. Cat.
<greek>semnotera</greek>, "more awful.") By Lucius the
Cyrenean and Manaën, or rather, by the Spirit. The less the
persons, the more palpable the grace. He is ordained henceforth to
Apostleship, so as to preach with authority. How then does he himself
say, "Not from men, nor by man?"[4]
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(Gal. i. 1.) Because it was not man that called or brought him over:
this is why he says, "Not from men. Neither by man," that is, that he
was not sent by this (man), but by the Spirit. Wherefore also (the
writer) thus proceeds: "So they, being sent forth by the Holy Ghost,
departed unto Seleucia; and from thence they sailed to Cyprus." (v. 4.)
But let us look over again what has been said.
(Recapitulation.) "And when it was day," etc. (v.
18.) For[1] if the Angel had brought out the soldiers also, along with
Peter, it would have been thought a case of flight. Then why, you may
ask, was it not otherwise managed? Why, Where is the harm? Now, if we
see that they who have suffered unjustly, take no harm, we shall not
raise these questions. For why do you not say the same of James? Why
did not (God) rescue him? "There was no small stir among the soldiers."
So (clearly) had they perceived nothing (of what had happened). Lo, I
take up the plea in their defence. The chains were there, and the
keepers within, and the prison shut, nowhere a wall broken through, all
told the same tale: the man had been carried off:[2] why dost thou
condemn them? Had they wished to let him off, they would have done it
before, or would have gone out with him. "But he gave them money ?"
(ch. iii. 6.) And how should he, who had not to give even to a poor
man, have the means to give to these? And then neither had the chains
been broken, nor were they loosed. He ought to have seen, that the
thing was of God, and no work of man. "And he went down from Judea to
Caesarea, and there abode. And Herod was highly displeased with them of
Tyre and Sidon," etc. (v. 19.) He is now going to mention (a matter of)
history: this is the reason why he adds the names, that it may be shown
how he keeps to the truth in all things. "And," it says, "having made
Blastus the king's chamberlain their friend, they desired peace;
because their country was nourished by the king's country." (v. 20,
21.) For probably there was a famine. "And on a set day," etc. (Joseph.
Ant. xix.) Josephus also says this, that he fell into a lingering
disease. Now the generality were not aware of this,[3] but the Apostle
sets it down: yet at the same time their ignorance was an advantage, in
regard that they imputed what befell (Agrippa) to his putting James and
the soldiers to death. Observe, when he slew the Apostle, he did
nothing of this sort but when (he slew) these; in fact he knew not what
to say about it :[4] as being at a loss, then, and feeling ashamed, "he
went down from Judea to Caesarea." I suppose it was also to bring those
(men of Tyre and Sidon) to apologize, that he withdrew (from
Jerusalem.): for with those he was incensed, while paying such court to
these. See how vainglorious the man is: meaning to confer the boon upon
them, he makes an harangue. But Josephus says, that he was also arrayed
in a splendid robe made of silver. Observe both what flatterers
those were, and what a high spirit was shown by the Apostles: the man
whom the whole nation so courted, the same they held in contempt. (v.
24.) But observe again a great refreshing granted to them, and the
numberless benefits accruing from the vengeance inflicted upon him. But
if this man, because it was said to him, "It is the voice of God and
not of a man (v. 22) although he said nothing himself, suffered such
things: much more should Christ, had He not Himself been God (have
suffered) for saying always as He did, "These words of mine are not
Mine" (John xiv. 10; xviii. 36) and, "Angels minister to Me," and such
like. But that man ended His life by a shameful and miserable death,
and thenceforth no more is seen of him. And observe him also, easily
talked over even by Blastus, like a poor creature, soon incensed and
again pacified, and on all occasions a slave of the populace, with
nothing free and independent about him. But mark also the authority of
the Holy Ghost: "As they ministered to the Lord, and fasted, the Holy
Ghost said, Separate Me Barnabas and Saul." (ch. xiii. 2.) What being
would have dared, if not of the same authority, to say this?
"Separate," etc. But this is done,
176
that they may not keep together among themselves. The Spirit saw that
they had greater power, and were able to be sufficient for many. And
how did He speak to them? Probably by prophets: therefore the writer
premises, that there were prophets also. And they were fasting and
ministering: that thou mayest learn that there was need of great
sobriety. In Antioch he is ordained, where he preaches. Why did He not
say, Separate for the Lord, but, "For me ?" It shows that He is of one
authority and power. "And when they had fasted," etc. Seest thou what a
great thing fasting is? "So they being sent forth by the
Holy Ghost:" it shows that the Spirit did all.
A great, yes a great good is fasting: it is
circumscribed by no limits. When need was to ordain, then they fast:
and to them while fasting, the Spirit spake. Thus much only do I
enjoin: (I say) not fast, but abstain from luxury. Let us seek meats to
nourish, not things to ruin us; seek meats for food, not occasions of
diseases, of diseases both of soul and body: seek food which hath
comfort, not luxury which is full of discomfort: the one is luxury, the
other mischief; the one is pleasure, the other pain; the one is
agreeable to nature, the other contrary to nature. For say, if one
should give thee hemlock juice to drink, would it not be against
nature? if one should give thee logs and stones, wouldest thou not
reject them? Of course, for they are against nature. Well, and so is
luxury. For just as in a city, under an invasion of enemies when there
has been siege and tumult, great is the uproar, so is it in the soul,
under invasion of wine and luxury. "Who hath woe? who hath tumults? who
hath discomforts and babblings? Are they not they that tarry long at
the wine? Whose are bloodshot eyes ?" (Prov. xxiii. 29, 30,) But yet,
say what we will, we shall not bring off those who give themselves up
to luxury, unless[1] we bring into conflict therewith a different
affection. And first, let us address ourselves to the women. Nothing
uglier than a woman given to luxury, nothing uglier than a woman given
to drink. The bloom of her complexion is faded: the calm and mild
expression of the eyes is rendered turbid, as when a cloud intercepts
the rays of the sunshine. It is a vulgar,
(<greek>aneleuqeron</greek>) slave-like, thoroughly
low-lived habit. How disgusting is a woman when from her breath you
catch sour whiffs of fetid wine: a woman belching, giving out a fume
(<greek>cumon</greek>) of decomposing meats; herself
weighed down, unable to keep upright; her face flushed with an
unnatural red; yawning incessantly, and everything swimming in a mist
before her eyes! But not such, she that abstains from luxurious living:
no (this abstinence makes her look) a more beautiful, well-bred
(<greek>swfronestera</greek>)woman. For even to the body,
the composure of the soul imparts a beauty of its own. Do not imagine
that the impression of beauty results only from the bodily features.
Give me a handsome girl, but turbulent
(<greek>tetaragmenhn</greek>), loquacious, railing, given
to drink, extravagant, (and tell me) if she is not worse-looking than
any ugly woman? But if she were bashful, if she would hold her peace,
if she learnt to blush, if to speak modestly
(<greek>summetrws</greek>), if to find time for fastings;
her beauty would be twice as great, her freshness would be heightened,
her look more engaging, fraught with modesty and good breeding
(<greek>swfrosinhs</greek> <greek>kai</greek>
<greek>kothtos</greek>). Now then, shall we speak of men?
What can be uglier than a man in drink? He is an object of ridicule to
his servants, of ridicule to his enemies, of pity to his friends;
deserving condemnation without end: a wild beast rather than a human
being; for to devour much food is proper to panther, and lion, and
bear. No wonder (that they do so), for those creatures have not a
reasonable soul. And yet even they, if they be gorged with food more
than they need, and beyond the measure appointed them by nature, get
their whole body ruined by it: how much more we? Therefore hath God
contracted our stomach into a small compass; therefore hath He marked
out a small measure of sustenance, that He may instruct us to attend to
the soul.
Let us consider our very make, and we shall see
there is in us but one little part that has this operation--for our
mouth and tongue are meant for singing hymns, our throat for
voice--therefore the very necessity of nature has tied us down, that we
may not, even involuntarily, get into much trouble
(<greek>pragmateian</greek>) (in this way). Since, if
indeed luxurious living had not its pains, nor sickness and
infirmities, it might be tolerated: but as the case is, He hath stinted
thee by restrictions of nature, that even if thou wish to exceed, thou
mayest not be able to do so. Is not pleasure thine object, beloved?
This thou shalt find from moderation. Is not health? This too thou
shalt so gain. Is not easiness of mind? This too. Is not freedom? is
not vigor and good habit of body, is not sobriety and alertness of
mind? (All these thou shalt find); so entirely are all good things
there, while in the
177
other are the contraries to these, discomfort, distemper, disease,
embarrassment--waste of substance
(<greek>aneleuqeria</greek>). Then how comes it, you will
ask, that we all run eagerly after this? It comes of disease. For say,
what is it that makes the sick man hanker after the thing that does him
harm? Is not this very hankering a part of his disease? Why is it that
the lame man does not walk upright? This very thing, does it come of
his being lazy, and not choosing to go to the physician? For there are
some things, in which the pleasure they bring with them is temporary,
but lasting the punishment: others just the contrary, in which the
endurance is for a time, the pleasure perpetual. He, therefore, that
has so little solidity and strength of purpose as not to slight present
sweets for future, is soon overcome. Say, how came Esau to be overcome?
how came he to prefer the present pleasure to the future honor? Through
want of solidity and firmness of character. (Gen. xxv. 33.) And this
fault itself, say you, whence comes it? Of our ownselves: and it is
plain from this consideration. When we have the mind, we do rouse
ourselves, and become capable of endurance. Certain it is, if at any
time necessity comes upon us, nay, often only from a spirit of
emulation, we get to see clearly what is useful for us. When therefore
thou art about to indulge in luxury, consider how brief the pleasure,
consider the loss--for loss it is indeed to spend so much money to
one's own hurt--the diseases, the infirmities: and despise luxury. How
many shall I enumerate who have suffered evils from indulgence? Noah
was drunken, and was exposed in his nakedness, and see what evils came
of this. (Gen. ix. 20.) Esau through greediness abandoned his
birthright, and was set upon fratricide. The people of Israel "sat down
to eat and to drink, and rose up to play." (Ex. xxxii. 6.) Therefore
saith the Scripture, "When thou hast eaten and drunken, remember the
Lord thy God." (Deut. vi. 12.) For they fell over a precipice, in
failing into luxury. "The widow," he saith, "that liveth in pleasure,
is dead while she liveth" (1 Tim. v. 6): and again, "The beloved waxed
sleek, grew thick, and kicked" (Deut. xxxii. 15): and again the
Apostle, "Make not provision for the flesh, to fulfil the lusts
thereof." (Rom. xiii. 14.) I am not enacting as a law that there shall
be fasting, for indeed there is no one who would listen; but I am doing
away with daintiness, I am cutting off luxury for the sake of your own
profit: for like a winter torrent, luxury overthrows all: there is
nothing to stop its course: it casts out from a kingdom: what is the
gain of it (<greek>ti</greek> <greek>to</greek>
<greek>pleon</greek>)? Would you enjoy a (real) luxury?
Give to the poor; invite Christ, so that even after the table is
removed, you may still have this luxury to enjoy. For now, indeed, you
have it not, and no wonder: but then you will have it. Would you taste
a (real) luxury? Nourish your soul, give to her of that food to which
she is used: do not kill her by starvation.--It is the time for war,
the time for contest: and do you sit enjoying yourself? Do you not see
even those who wield sceptres, how they live frugally while abroad on
their campaigns? "We wrestle not against flesh and blood" (Eph. vi.
12); and are you fattening yourself when about to wrestle? The
adversary stands grinding his teeth, and are you giving a loose to
jollity, and devoting yourself to the table? I know that I speak these
things in vain, yet not (in vain) for all. "He that hath ears to hear,
let him hear." (Luke viii. 8.) Christ is pining through hunger, and are
you frittering yourself away (<greek>diaspos</greek>) with
gluttony? Two inconsistencies (<greek>Duo</greek>
<greek>ametriai</greek>). For what evil does not luxury
cause? It is contrary to itself: so that I know not. how it gets its
name: but just as that is called glory, which is (really) infamy, and
that riches, which in truth is poverty, so the name of luxury is given
to that which in reality is nauseousness. Do we intend ourselves for
the shambles, that we so fatten ourselves? Why cater for the worm that
it may have a sumptuous larder? Why make more of their humors
(<greek>icwras</greek>)? Why store up in
yourself sources of sweat and rink smelling? Why make yourself
useless for everything? Do you wish your eye to be strong? Get your
body well strung? For in musical strings, that which is coarse and not
refined, is not fit to produce musical tones, but that which has been
well scraped, stretches well, and vibrates with full harmony. Why do
you bury the soul alive? why make the wall about it thicker? Why
increase the reek and the cloud, with fumes like a mist steaming up
from all sides? If none other, let the wrestlers teach you, that the
more spare the body, the stronger it is: and (then) also the soul is
more vigorous. In fact, it is like charioteer and horse. But there you
see, just as in the case of men giving themselves to luxury, and making
themselves plump, so the plump horses are unwieldy, and give the driver
much ado. One may think one's self
(<greek>agaphton</greek>) well off, even with a horse
obedient to the rein and well-limbed, to be able to carry off the
prize: but when the driver is forced to drag the horse along, and when
the horse falls, though he goad him ever so much, he cannot make him
get up, be he ever so skilful himself, he will be deprived of the
victory. Then let us
178
not endure to see our soul wronged because of the body, but let us make
the soul herself more clear-sighted, let us make her wing light, her
bonds looser: let us feed her with discourse, with frugality, (feeding)
the body only so much that it may be healthy, that it may be vigorous,
that it may rejoice and not be in pain: that having in this sort well
ordered our concerns, we may be enabled to lay hold upon the highest
virtue, and to attain unto the eternal good things by the grace and
loving-kindness of our Lord Jesus Christ, with Whom, to the Father and
Holy Ghost together, be glory, dominion, honor, now and ever, world
without end. Amen.
HOMILY XXVIII.
ACTS XIII. 4, 5.
"So they, being sent forth by the Holy Ghost, departed unto Seleucia;
and from thence they sailed to Cyprus. And when they were at Salamis,
they preached the word of God in the synagogues of the Jews: and they
had also John to their minister."
AS soon as they were ordained they went forth, and
hasted to Cyprus, that being a place where was no ill-design hatching
against them, and where moreover the Word had been sown already. In
Antioch there were (teachers) enough, and Phoenice too was near to
Palestine; but Cyprus not so. However, you are not to make a question
of the why and wherefore, when it is the Spirit that directs their
movements: for they were not only ordained by the Spirit, but sent
forth by Him likewise. "And when they were come to Salamis, they
preached the word of God in the synagogues of the Jews." Do you mark
how they make a point of preaching the word to them first, not to make
them more contentious?[*] The persons mentioned before "spake to none
but to Jews only" (ch. xi. 19), and so here they betook them to the
synagogues. "And when they had gone through the isle unto Paphos, they
found a certain sorcerer, a false prophet, a Jew, whose name was
Barjesus: which was with the deputy of the country, Sergius Paulus, a
prudent man; who called for Barnabas and Saul, and desired to hear the
word of God. But Elymas the sorcerer (for so is his name by
interpretation) withstood them, seeking to turn away the deputy from
the faith." (v. 6-8.) Again a Jew sorcerer, as was Simon. And observe
this man, how, while they preached to the others, he did not take it
much amiss, but only when they approached the proconsul. And then in
respect of the proconsul the wonder is, that although prepossessed by
the man's sorcery, he was nevertheless willing to hear the Apostles. So
it was with the Samaritans: and from the competition
(<greek>sugkrisews</greek>) the victory appears, the
sorcery being worsted. Everywhere, vainglory and love of power are a
(fruitful) source of evils! "But Saul, who is also Paul,"--(v. 9) here
his name is changed at the same time that he is ordained, as it was in
Peter's case,--"filled with the Holy Ghost, looked upon him, and said,
O full of all guile and all villany, thou child of the devil:" (v. 10)
and observe, this is not abuse, but accusation: for so ought forward,
impudent people to be rebuked "thou enemy of all righteousness;" here
he lays bare what was in the thoughts of the man, while under pretext
of saving he was ruining the proconsul: "wilt thou not cease," he says,
"to pervert the ways of the Lord?" (He says it) both confidently
(<greek>axiopistws</greek>), It is not with us thou art
warring, nor art thou fighting (with us), but "the ways of the Lord"
thou art perverting, and with praise (of these, he adds) "the
179
right" ways. "And now, behold, the hand of the Lord is upon thee, and
thou shalt be blind." (v. 11.) It was the sign by which he was himself
converted, and by this he would fain convert this man. As also that
expression, "for a season," puts it not as an act of punishing, but as
meant for his conversion: had it been for punishment, he would have
made him lastingly blind, but now it is not so, but "for a season" (and
this), that he may gain the proconsul. For, as he was prepossessed by
the sorcery, it was well to teach him a lesson by this infliction (and
the sorcerer also), in the same way as the magicians (in Egypt) were
taught by the boils.[*] (Ex. ix. 11.) "And immediately there fell on
him a mist and a darkness: add he went about seeking some to lead him
by the hand. Then the deputy, when he saw what was done, believed,
being astonished at the doctrine of the Lord." (v. 12.) But observe,
how they do not linger there, as (they might have been tempted to do)
now that the proconsul was a believer, nor are enervated by being
courted i and honored, but immediately keep on with their work, and set
out for the country on the opposite coast. "Now when Paul and his
company loosed froth Paphos, they came to Perga in Pamphylia; and John
departing from them returned to Jerusalem. But when they departed from
Perga, they came to Antioch in Pisidia, and went into the synagogue on
the sabbath day, and sat down." (v. 13, 14.) And here again they
entered the synagogues, in the character of Jews, that they might not
be treated as enemies, and be driven away: and in this way they carried
the whole matter successfully. "And after the reading of the Law and
the Prophets, the rulers of the synagogue sent unto them, saying, Ye
men and brethren, if ye have any word of exhortation for the people,
say on." (v. 15.) From this point, we learn the history of Paul's
doings, as in what was said above we have learned not a little about
Peter. But let us review what has been said.
(Recapitulation.) "And when they were come to
Salamis," the metropolis of Cyprus, "they preached the word of God."
(v. 5.) They had spent a year in Antioch: it behooved that they should
go hither also (to Cyprus) and not sit permanently where they were (the
converts in Cyprus): needed greater teachers. See too how they remain
no time in Seleucia, knowing that (the people there) might have reaped
much benefit from the neighboring city (of Antioch): but they hasten on
to the more pressing duties. When they came to the metropolis of the
island, they were earnest to disabuse
(<greek>diorqwsai</greek>) the proconsul. But that it is no
flattery that (the writer) says, "he was with the proconsul, a prudent
man" (v. 7), you may learn from the facts; for he needed not many
discourses, and himself wished to hear them. And[1] he mentions also
the names. * * * Observe, how he said nothing to the sorcerer, until he
gave him an occasion: but they only "preached the word of the Lord."
Since (though Elymas) saw the rest attending to them, he looked only to
this one object, that the proconsul might not be won over. Why did not
(Paul) perform some other miracle? Because there was none equal to
this, the taking the enemy captive. And observe, he first impeaches,
and then punishes, him. He shows how justly the man deserved to suffer,
by his saying, "O full of all deceit" (v. 10): (" full of all,") he
says: nothing wanting to the full measure: and he well says, of all
"deceit," for the man was playing the part of a hypocrite.--" Child of
the devil," because he was doing his work: "enemy of all
righteousness," since this (which they preached) was the whole of
righteousness (though at the same time): I suppose in these words he
reproves his manner of life. His words were not prompted by anger, and
to show this, the writer premises, "filled with the Holy Ghost," that
is, with His operation. "And now behold the hand of the Lord is upon
thee." (v. 11.) It was not vengeance then, but healing: for it is as
though he said: "It is not I that do it, but the hand of God." Mark how
unassuming! No "light,"[2] aS in the case of Paul, "shone round about
him." (ch. ix. 3.) "Thou shalt be blind," he says, "not seeing the sun
for a season," that he may give him opportunity for repentance: for we
nowhere find them wishing to be made conspicuous by the more stern
(exercise of their authority), even though it was against enemies that
this was put forth: in respect of those of their own body (they used
severity,),
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and with good reason, but in dealing with those without, not so; that
(the obedience of faith) might not seem to be matter of compulsion and
fear. It is a proof of his blindness, his "seeking some to lead him by
the hand." (ch. v. 1. ff.) And[1] the proconsul sees the blindness
inflicted, "and when he saw what was done, he believed:" and both alone
believed not merely this, but, "being astonished at the doctrine of the
Lord" (v. 12): he saw that these things were not mere words, nor
trickery. Mark how he loved to receive instruction from his teachers,
though he was in a station of so high authority. And (Paul) said not to
the sorcerer, "Wilt thou not cease to pervert" the proconsul?[2] What
may be the reason of John's going back from them? For "John," it says,
"departing from them returned to Jerusalem" (v. 13): (he does it)
because they are undertaking a still longer journey: and yet he was
their attendant, and as for the danger, they incurred it (not
he).--Again, when they were come to Perga, they hastily passed by the
other cities, for they were in haste to the metropolis, Antioch. And
observe how concise the historian is. " They sat down in the
synagogue," he says, and, "on the sabbath day" (v. 14, 15): that they
might prepare the way beforehand for the Word. And they do not speak
first, but when invited: since as strangers, they called upon them to
do so. Had they not waited, there would have been no discourse.
Here for the first time we have Paul preaching. And observe his
prudence: where the word was already sown, he passes on: but where
there was none (to preach), he makes a stay: as he himself writes:
"Yea, so have I strived to preach the Gospel, not where Christ was
named." (Rom. xv. 20.) Great courage this also. Truly, from the very
outset, a wonderful man! crucified, ready for all encounters
(<greek>paratagmenos</greek>), he knew how great grace he
had obtained, and he brought to it zeal equivalent. He was not angry
with John: for this was not for him :[3] but he kept to the work, he
quailed not, he was unappalled, when shut up in the midst of a host.
Observe how wisely it is ordered that Paul should not preach at
Jerusalem: the very hearing that he is become a believer, this of
itself is enough for them; for him to preach, they never would have
endured, such was their hatred of him: so he departs far away, where he
was not known. But[4] it is well done, that "they entered the synagogue
on the sabbath day" when all were collected together. "And after the
reading of the Law and the Prophets, the rulers of the synagogue sent
unto them, saying, Ye men and brethren, if ye have any word or
exhortation for the people, say on." (v. 15.) Behold how they do this
without grudging, but no longer after this. If ye did wish this
(really), there was more need to exhort.
He first convicted the sorcerer (and showed), what
he was; and that he was such, the sign showed: "thou shalt be blind,
not seeing the sun" this was a sign of the blindness of his soul: "for
a season" (v. 11): he says, to bring him to repentance. But, oh that
love of rule! oh, that lust of vainglory! how it does overturn
and ruin everything; makes people stand up against their own, against
each other's salvation; renders them blind indeed, and dark, insomuch
that they have even to seek for some to lead them by the hand! Oh that
they did even this, oh that they did seek were it but some to lead them
by the hand! But no, they no longer endure this, they take the whole
matter into their own hands. (This vice) will let no man see:like a
mist and thick darkness it spreads itself over them, not letting any
see through it. What pleas shall we have to offer, we who for one evil
affection, overcome another evil affection (supra p. 176), but not for
the fear of God! For example, many who are both lewd and covetous, have
for their niggardliness put a bridle upon their lust, while other such,
on the contrary, have for pleasure's sake, despised riches. Again,
those who are both the one and the other, have by the lust of vainglory
overcome both, lavishing their money unsparingly, and practising
temperance to no (good) purpose; others again, who are exceedingly
vainglorious, have despised that evil affection, submitting to many
vile disgraces for the sake of their amours, or for the sake of their
money: others again, that they may satiate their anger, have chosen to
suffer losses. without end, and
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care for none of them, provided only they may work their own will. And
yet, what passion can do with us, the fear of God is impotent to
effect! Why speak I of passion? What shame before men can do with us,
the fear of God has not the strength to effect! Many are the things we
do right and wrong, from a feeling of shame before men; but God we fear
not. How many have been shamed by regard to the opinions of men into
flinging away money! How many have mistakenly made it a point of honor
to give themselves up to the service of their friends (only), to their
hurt! How many from respect for their friendships have been shamed into
numberless wrong acts! Since then both passion and regard for the
opinion of men are able to put us upon doing wrong things and right, it
is idle to say, "we cannot:" we can, if we have the mind: and we ought
to have the mind. Why canst not thou overcome the love of glory, when
others do overcome it, having the same soul as thou, and the same body;
bearing the same form, and living the same life? Think of God, think of
the glory that is from above: weigh against that the things present,
and thou wilt quickly recoil from this worldly glory. If at all events
thou covet glory, covet that which is glory, indeed. What kind of glory
is it, when it begets infamy? What kind of glory, when it compels one
to desire the honor of those who are inferior, and stands in need of
that? Real honor is the gaining the esteem of those who are greater
than one's self. If at all events thou art enamoured of glory, be thou
rather enamoured of that which comes from God. If enamoured of
that glory thou despisest this world's glory, thou shall see how
ignoble this is: but so long as thou seest not that glory, neither wilt
thou be able to see this, how foul it is, how ridiculous. For as those
who are under the spell of some wicked, hideously ugly woman, so long
as they are in love with her, cannot see her ill-favoredness, because
their passion spreads a darkness over their judgment: so is it here
also: so long as we are possessed with the passion, we cannot perceive
what a thing it is. How then might we be rid of it? Think of those who
(for the sake of glory) have spent countless sums, and now are none the
better for it:[1] think of the dead, what glory they got, and (now)
this glory is nowhere abiding, but all perished and come to naught:
bethink thee how it is only a name, and has nothing real in it. For
say, what is glory? give me some definition. "The being admired by
all," you will say. With justice, or also not with justice? For if it
be not with justice, this is not admiration, but crimination
(<greek>kathgoria</greek>), and flattery, and
misrepresentation (<greek>diabolh</greek>). But if you say,
With justice, why that is impossible: for in the populace there
are no right judgments; those that minister to their lusts, those
are the persons they admire. And if you would (see the proof of this),
mark those who give away their substance to the harlots, to the
charioteers, to the dancers. But you will say, we do not mean these,
but those who are just and upright, and able to do great and noble good
acts. Would that they wished it, and they soon would do good: but as
things are, they do nothing of the kind. Who, I ask you, now praises
the just and upright man? Nay, it is just the contrary. Could anything
be more preposterous than for a just man, when doing any such good act,
to seek glory of the many--as if an artist of consummate skill,
employed upon an Emperor's portrait, should wish to have the praises of
the ignorant! Moreover, a man who looks for honor from men, will soon
enough desist from the acts which virtue enjoins. If he will needs be
gaping for their praises, he will do just what they wish, not what
himself wishes. What then would I advise you? You must look only to
God, to the praise that is from Him, perform all things which are
pleasing to Him, and go after the good things (that are with Him), not
be gaping for anything that is of man: for this mars both fasting and
prayer and alms-giving, and makes all our good deeds void. Which that
it be not our case, let us flee this passion. To one thing alone let us
look, to the praise which is from God, to the being accepted of Him, to
the commendation from our common Master; that, having passed through
our present life virtuously, we may obtain the promised blessings
together with them that love Him, through the grace and mercy of our
Lord Jesus Christ, with whom to the Father, together with the Holy
Ghost, be glory, might, honor, now and ever, world without end. Amen.
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HOMILY XXIX.
ACTS XIlI. 16, 17.
"Then Paul stood up, and beckoning with his hand said, Men of Israel,
and ye that fear God, give audience. The God of this people of Israel
chose our fathers, and exalted the people when they dwelt as strangers
in the land of Egypt, and with an high arm brought He them out of it."
BEHOLD Barnabas giving place to Paul--how should it
be otherwise?--to him whom he brought from Tarsus; just as we find John
on all occasions giving way to Peter: and yet Barnabas was more looked
up to than Paul: true, but they had an eye only to the common
advantage. "Then Paul stood up," it says;--this[1] was a custom of the
Jews--" and beckoned with his hand." And see how he prepares the way
beforehand for his discourse: having first praised them, and showed his
great regard for them in the words, "ye that fear God," he so begins
his discourse. And he says not, Ye proselytes, since it was a term of
disadvantage.[2] "The God of this people chose our fathers: and the
people"--See, he calls God Himself their God peculiarly, Who is the
common God of men; and shows how great from the first were His
benefits, just as Stephen does. This they do to teach them, that now
also God has acted after the same custom, in sending His own Son; (Luke
xx. 13): as (Christ) Himself (does) in the parable of the
vineyard--"And the people," he says, "He exalted when it sojourned in
the land of Egypt "--and yet the contrary was the case:[3] true, but
they increased in numbers; moreover, the miracles were wrought on their
account: "and with an high arm brought He them out of it." Of these
things (the wonders) which were done in Egypt, the prophets are
continually making mention. And observe, how he passes over the times
of their calamities, and nowhere brings forward their faults, but only
God's kindness, leaving those for themselves to think over. "And about
the time of forty years suffered He their manners in the wilderness."
(v. 18.) Then the settlement. "And when he had destroyed seven nations
in the land of Canaan, He divided their land to them by lot." (v. 19.)
And the time was long; four hundred and fifty years. "And after that He
gave unto them judges about the space of four hundred and fifty years,
until Samuel the prophet."* (v. 20.) Here he shows that God varied His
dispensations towards them (at divers times). "And afterward they
desired a king:" and (still) not a word of their ingratitude, but
throughout he speaks of the kindness of God. "And God gave unto them
Saul the son of Cis, a man of the tribe of Benjamin, by the space of
forty years." (v. 21.) "And when he had removed him, He raised up unto
them David to be their king: to whom also He gave testimony, and said,
I have found David the son of Jesse, a man after Mine own heart, which
shall fulfil all My will. Of this man's seed hath God according to His
promise raised unto Israel a Saviour, Jesus." (v. 22, 23.) This was no
small thing that Christ should be from David. Then John bears witness
to this: "When John had first preached before His coming the baptism of
repentance to all the people of Israel. And as John fulfilled his
course, he said, Whom think ye that
183
I am? I am not He. But, behold, there cometh one after me, whose shoes
of His feet I am not worthy to loose." (v. 24, 25.) And John too not
merely bears witness (to the fact), but (does it in such sort that)
when men were bringing the glory to him, he declines it: for it is one
thing (not to affect) an honor which nobody thinks of offering; and
another, to reject it when all men are ready to give it, and not only
to reject it, but to do so with such humility. "Men and brethren,
children of the stock of Abraham, and whosoever among you feareth God,
to you is the word of this salvation sent. For they that dwell at
Jerusalem, and their rulers, because they knew Him not, nor yet the
voices of the prophets which are read every sabbath day, they have
fulfilled them in condemning Him. And though they found no cause of
death in Him, yet desired they Pilate that He should be slain." (v.
26-28.) On all occasions we find them making a great point of showing
this, that the blessing is peculiarly theirs, that they may not flee
(from Christ), as thinking they had nothing to do with Him, because
they had crucified Him. "Because they knew Him not," he says: so that
the sin was one of ignorance. See how he gently makes an apology even
on behalf of those (crucifiers). And not only this: but he adds also,
that thus it must needs be. And[1] how so? "By condemning Him, they
fulfilled the voices of the prophets." Then again from the Scriptures.
"And when they had fulfilled all that was written of Him, they took Him
down from the tree, and laid Him in a sepulchre. But God raised Him
from the dead. And He was seen many days of them which came up with Him
from Galilee to Jerusalem, who are His witnesses unto the people--"(v.
29-31) that He rose again. "And we declare unto you glad tidings, how
that the promise which was made unto the fathers, God hath fulfilled
the same unto us their children, in that He hath raised up Jesus again;
as it is also written in the second Psalm, Thou art My Son, this day
have I begotten Thee. And as concerning that He raised Him up from the
dead, now no more to return to corruption, He said on this wise, I will
give you the sure mercies of David. Wherefore he saith also in another
Psalm, Thou shall not suffer Thine Holy One to see corruption. For
David, after he had served his own generation by the will of God, fell
on sleep, and was laid unto his fathers, and saw corruption: but He,
Whom God raised again, saw no corruption. Be it known unto you
therefore, men and brethren, that through this Man is preached unto you
the forgiveness of sins: and by Him all that believe are justified from
all things, from which ye could not be justified by the law of Moses."
(v. 32-39.) Observe[2] how Paul here is more vehement in his discourse:
we nowhere find Peter saying this. Then too he adds the terrifying
words: "Beware therefore, lest that come upon you, which is spoken of
in the prophets; Behold, ye despisers, and wonder, and perish: for I
work a work in your days, a work which ye shall in no wise believe,
though a man declare it unto you." (v. 40,
41 .)
(a) Observe[3] how he twines (the thread of) his
discourse (alternately) from things present, from the prophets. Thus,
"from[4] (this man's) seed according to the promise "--(v. 23): (c) the
name of David was dear to them; well then, is it not (a thing to be
desired) that a son of his, he says, should be their king?--(b) then he
adduces John: then again the prophets, where he says, "By condemning
they fulfilled," and gain, "All that was written:" then the Apostles as
witnesses of the Resurrection: then David bearing witness. For neither
the Old Testament proofs seemed so cogent when taken by themselves as
they are in this way, nor yet the latter testimonies apart from the
former: wherefore he makes them mutually confirm each other. "Men and
brethren," etc. (v. 26.) For since they were possessed by fear, as
having slain Him, and conscience made them aliens (the Apostles),
discourse not with them as unto Christicides, neither as putting into
their hands a good which was not theirs, but one peculiarly their own.
(d) "For they that dwell at Jerusalem, and their rulers:" as
184
much as to say, not ye, but they: * and again, apologizing even for
those, "Because they knew Him not, and the voices of the Prophets which
are read every sabbath day, in condemning Him, they fulfilled them." A
great charge it is against them that they continually hearing heeded
not. But no marvel: for what was said above concerning Egypt and the
wilderness, was enough to show their ingratitude. And observe how this
Apostle also, as one moved by the Spirit Himself,[1] continually
preaches the Passion, the Burial. (g) "Having taken Him down from the
tree." Observe, what a great point they make of this. He speaks of the
manner of His death. Moreover they bring Pilate (conspicuously)
forward, that (the fact of) the Passion may be proved by the mention of
the tribunal (by which he was condemned), but at the same time, for the
greater impeachment of those (His crucifiers), seeing they delivered
Him up to an alien. And he does not say, They made a complaint (against
Him), (<greek>enetukon</greek>, al.
<greek>antug</greek>-<greek>kanei</greek>) but,
"They desired, though having found no cause of death" (in Him), "that
He should be slain. (e) Who appeared," he says, "for many days to them
that came up with Him from Galilee to Jerusalem." (Rom. xi. 2.) Instead
of[2] ** he says, "Who are His witnesses unto the people," to wit, "The
men which came up with Him from Galilee to Jerusalem." Then he produces
David and Esaias bearing witness. "The faithful (mercies)," the abiding
(mercies), those which never perish. (h) Paul loved them exceedingly.
And observe, he does not enlarge on the ingratitude of the fathers, but
puts before them what they must fear. For Stephen indeed with good
reason does this, seeing he was about to be put to death, not teaching
them; and showing them, that the Law is even now on the point of being
abolished: (ch. vii.) but not so Paul; he does but threaten and put
them in fear. (f) And he does not dwell long on these,[8] as taking it
for granted that the word is of course believed; nor enlarge upon the
greatness of their punishment, and assail that which they
affectionately love, by showing the Law about to be cast out: but
dwells upon that which is for their good (telling them), that great
shall be the blessings for them being obedient, and great the evils
being disobedient.
But let us look over again what has been said. "Ye
men of Israel," etc. (v. 16-21.) The Promise then, he says, the fathers
received; ye, the reality. (j) And observe, he nowhere mentions right
deeds of theirs, but (only) benefits on God's part: "He chose: Exalted:
Suffered their manners:" these are no matters of praise to them: "They
asked, He gave." But David he does praise (and him) only, because from
him the Christ was to come. "I have found David, the son of Jesse, a
man after Mine own heart, which shall fulfil all My will." (v. 22.) (i)
Observe also; it is with praise (that he says of him), "David after
that he had served the will of God:" just as Peter--seeing it was then
the beginning of the Gospel--making mention of him, said, "Let it be
permitted me to speak freely of the patriarch David." (ch. ii. 29.)
Also, he does not say, Died, but, "was added to his fathers. (k) Of
this man's seed," etc. "When John," he says, "had first preached before
His entry"--by entry he means the Incarnation--" the baptism of
repentance to all the people of Israel." (v. 23-25.) Thus also John,
writing his Gospel, continually has recourse to him: for his name was
much thought of in all parts of the world. And observe, he does not say
it "Of this man's seed," etc. from himself, but brings John's testimony.
"Men and brethren, children of the stock of
Abraham"--he also calls them after their father--" unto you was the
word of this salvation sent." (v. 26.) Here the expression, "Unto you,"
does not mean, Unto (you) Jews. but it gives them a right to sever
themselves from those who dared that murder. And what he adds, shows
this plainly. "For," he says, "they that dwell at Jerusalem, because
they know Him not." (v. 27.) And how, you will say, could they be
ignorant, with John to tell them? What marvel, seeing they were so,
with the prophets continually crying aloud to them? Then follows
another charge:
185
"And having found no cause of death in Him:" in which ignorance had
nothing to do. For let us put the case, that they did not hold Him to
be the Christ: why did they also kill Him? And "they desired of Pilate,
he says, that He should be slain." (v. 28.) "And when they had
fulfilled all that was written of Him." (v. 29.) Observe what a point
he makes of showing that the (whole) thing was a (Divine)
Dispensation. See,[1] by saying what did they persuade men? (By telling
them) that He was crucified? Why, what could be less persuasive than
this? That He was buried--by them to whom it was promised that He
should be salvation? that He who was buried forgives sins, yea, more
than the Law (has power to do)? And (observe), he does not say, From
which ye would not but, "from which ye could not be justified by the
Law of Moses." (v. 39.) "Every one," he says: be who he may. For those
(ordinances) are of no use, unless there be some benefit (accruing
therefrom.) This is why he brings in forgiveness later: and shows it to
be greater, when, the thing being (otherwise) impossible, yet this is
effected. "Who are His witnesses," he says, "unto the people"--the
people that slew Him. Who would never have been so, were they not
strengthened by a Divine Power: for they would never have borne such
witness to blood-thirsty men, to the very persons that killed Him. But,
"He hath raised up Jesus again: This day," he says, "I have begotten
thee."* (v. 33.) Aye, upon this the rest follows of course. Why did he
not allege some text by which they would be persuaded that forgiveness
of sins is by Him? Because the great point with them was to show, in
the first place, that He was risen: this being acknowledged, the other
was unquestionable. "Through this man," nay more, by Him, "is remission
of sins." (v. 38.) And besides, he wished to bring them to a longing
desire of this great thing. Well then, His death was not dereliction,
but fulfilling of Prophecy.--For the rest, he puts them in mind of
historical facts, wherein they through ignorance suffered evils without
number. And this he hints in the conclusion, saying, "Look, ye
despisers, and behold." And observe how, this being harsh, he cuts it
short. Let not that, he says, come upon you, which was spoken for the
others, that "I work a work which ye shall in no wise believe, though
one declare it unto you." (v. 41.) Marvel not that it seems incredible:
this very thing was foretold from the first--(that it would not be
believed). "Behold, ye despisers," as regards those who disbelieve in
the Resurrection.
This too might with reason be said to us:[2]
"Behold ye despisers." For the Church indeed is in very evil
case, although ye think her affairs to be in peace. For the mischief of
it is, that while we labor under so many evils, we do not even know
that we have any. "What sayest thou? We are in possession of our
Churches, our Church property, and all the rest, the services are held,
the congregation comes to Church every day."[8] True, but one is not to
judge of the state of a Church from these things. From what then?
Whether there be piety, whether we return home with profit each day,
whether reaping some fruit, be it much or little, whether we do it not
merely of routine and for the formal acquittance of a duty
(<greek>afosioumenoi</greek>). Who has become a better man
by attending (daily) service for a whole month? That is the point:
otherwise the very thing which seems to bespeak a flourishing condition
(of the Church,) does in fact bespeak an ill condition, when all this
is done, and nothing comes of it. Would to God (that were all), that
nothing comes of it: but indeed, as things are, it turns out even for
the worse. What fruit do ye get from your services? Surely if you were
getting any profit by them, ye ought to have been long leading the life
of true wisdom (<greek>ths</greek>
<greek>filosofias</greek>), with so many Prophets twice in
every week discoursing to you, so many Apostles, and Evangelists, all
setting forth the doctrines of salvation, and placing before you with
much exactness that which can form the character aright. The soldier by
going to
186
his drill, becomes more perfect in his tactics: the wrestler by
frequenting the gymnastic ground becomes more skilful in wrestling: the
physician by attending on his teacher becomes more accurate, and knows
more, and learns more: and thou--what hast thou gained? I speak not to
those who have been members of the Church only a year, but to those who
from their earliest age have been attending the services. Think you.
that to be religious is to be constant in Church-going
(<greek>paraballein</greek>
<greek>thsunaxei</greek>)? This is nothing, unless we reap
some fruit for ourselves: if (from the gathering together in Church) we
do not gather
(<greek>su</greek><s225<greek>agwmen</greek>)
something for ourselves, it were better to remain at home. For our
forefathers built the Churches for us, not just to bring us together
from our private houses and show us one to another: since this could
have been done also in a market-place, and in baths, and in a public
procession :--but to bring together learners and teachers, and make the
one better by means of the other. With us it has all become mere
customary routine, and formal discharge of a duty: a thing we are used
to; that is all. Easter comes, and then great the stir, great the
hubbub, and crowding of--I had rather not call them human beings, for
their behavior is not commonly human. Easter goes, the tumult abates,
but then the quiet which succeeds is again fruitless of good. "Vigils,
and holy hymn-singing."--And what is got by these? Nay, it is all the
worse. Many do so merely out of vanity. Think how sick at heart it must
make me, to see it all like (so much water) poured into a cask with
holes in it! But ye will assuredly say to me, We know the Scriptures.
And what of that? If ye exemplify the Scriptures by your works, that is
the gain, that the profit. The Church is a dyer's vat: if time after
time perpetually ye go hence without receiving any dye, what is the use
of coming here continually? Why, the mischief is all the greater. Who
(of you) has added ought to the customary practices he received from
his fathers? For example: such an one has a custom of observing the
memorial of his mother, or his wife, or his child: this he does whether
he be told or whether he be not told by us, drawn to it by force of
habit and conscience. Does this displease thee, you ask? God forbid: on
the contrary, I am glad of it with all my heart: only, I would wish
that he had gained some fruit also from our discoursing, and that the
effect which habit has, were also the effect as regards us[1] (your
teachers)--the superinducing of another habit. Else why do I weary
myself in vain, and talk uselessly, if ye are to remain in the same
state, if the Church services work no good in you? Nay, you will say,
we pray. And what of that? "Not every one that saith unto Me, Lord,
Lord, shall enter into the Kingdom of heaven; but he that doeth the
will of My Father which is in heaven." (Matt. vii. 21.) Many a time
have I determined to hold my peace, seeing no benefit accruing to you
from my words; or perhaps there does accrue some, but I, through
insatiableness and strong desire, am affected in the same way as those
that are mad after riches. For just as they, however much they may get,
think they have nothing; so I, because I ardently desire your
salvation, until I see you to have made good progress, think nothing
done, because of my exceeding eager desire that you should arrive at
the very summit. I would that this were the case, and that my eagerness
were in fault, not your sloth: but I fear I conjecture but too rightly.
For ye must needs be persuaded, that if any benefit had arisen in all
this length of time, we ought ere now to have done speaking. In such
case, there were no need to you of words, since both in those already
spoken there had been enough said for you,[2] and you would be
yourselves able to correct others. But the fact, that there is still a
necessity of our discoursing to you, only shows, that matters with you
are not m a state of high perfection. Then what would we have to be
brought about? for one must not merely find fault. I beseech and
entreat you not to think it enough to have invaded[8] the Church, but
that ye also withdraw hence, having taken somewhat, some medicine, for
the curing of your own maladies: and, if not from us, at any rate from
the Scriptures, ye have the remedies suitable for each. For instance,
is any passionate? Let him attend to the Scripture-readings, and he
will of a surety find such either in history or exhortation. In
exhortation, when it is said, "The sway of his fury is his destruction"
(Ecclus. i. 22); and, "A passionate man is not seemly" (Prov. xi. 25);
and such like: and
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again, "A man full of words shall not prosper" (Ps. cxl. 11); and
Christ again, "He that is angry with his brother without a cause (Matt.
v. 22); and again the Prophet, "Be ye angry, and sin not" (Ps. iv. 4);
and, "Cursed be their anger, for it was fierce." (Gen. xlix. 7.) And in
histories, as when thou hearest of Pharaoh filled with much wrath, and
the Assyrian. Again, is any one taken captive by love of money? let him
hear, that "There is not a more wicked thing than a covetous man: for
this man setteth even his own soul for sale (Ecclus. ix. 9); and how
Christ saith, "Ye cannot serve God and mammon" (Matt. vi. 24); and the
Apostle, that "the love of money is a root of all evils" (1 Tim. vi.
10); and the Prophet, "If riches flow in, set not your heart upon them"
(Ps. lxii. 10); and many other like sayings. And from the histories
thou hearest of Gehazi, Judas, the chief scribes, and that "gifts blind
the eyes of the wise." (Exod. xxiii. 8 and Deut. xvi. 19.) Is another
proud? Let him hear that "God resisteth the proud" (James iv. 6); and,
"Pride is the beginning of sin" (Ecclus. x. 14) and, "Every one that
hath a high heart, is impure before the Lord." (Prov. xvi. 5.) And in
the histories, the devil, and all the rest. In a word, since it is
impossible to recount all, let each choose out from the Divine
Scriptures the remedies for his own hurts. So wash out, if not the
whole at once, a part at any rate, part today, and part to-morrow, and
then the whole. And with regard to repentance too, and confession, and
almsgiving, and justice also, and temperance, and all other things,
thou wilt find many examples. "For all these things," says the Apostle,
"were written for our admonition." (1 Cor. x. 11.) If then Scripture in
all its discoursing is for our admonition, let us attend to it as we
ought. Why do we deceive ourselves in vain? I fear it may be said of us
also, that "our days have fallen short in vanity, and our years with
haste." (Ps. lxxvii. 33.) Who from hearing us has given up the
theatres? Who has given up his covetousness? Who has become more ready
for almsgiving? I would wish to know this, not for the sake of
vainglory, but that I may be inspirited to more zeal, seeing the fruit
of my labors to be clearly evident. But as things now are, how shall I
put my hand to the work, when I see that for all the rain of doctrine
pouring down upon you shower after shower, still our crops remain at
the same measure, and the plants have waxed none the higher? Anon the
time of threshing is at hand (and) He with the fan. I fear me, test it
be all stubble: I fear, lest we be all cast into the furnace. The
summer is past, the winter is come: we sit, both young and old, taken
captive by our own evil passions. Tell not me, I do not commit
fornication: for what art thou the better, if though thou be no
fornicator thou art covetous? It matters not to the sparrow caught in
the snare that he is not held tight in every part, but only by the
foot: he is a lost bird for all that; in the snare he is, and it
profits him not that he has his wings free, so long as his foot is held
tight. Just so, thou art caught, not by fornication, but by love of
money: but caught thou art nevertheless; and the point is, not how thou
art caught, but that thou art caught. Let not the young man say, I am
no money-lover: well, but perchance thou art a fornicator: and then
again what art thou the better? For the fact is, it is not possible for
all the passions to set upon us at one and the same time of life: they
are divided and marked off, and that, through the mercy of God, that
they may not by assailing us all at once become insuperable, and so our
wrestling with them be made more difficult. What wretched inertness it
shows, not to be able to conquer our passions even when taken one by
one, but to be defeated at each several period of our life, and to take
credit to ourselves for those which (let us alone) not in consequence
of our own hearty endeavors, but merely because, by reason of the time
of life, they are dormant? Look at the chariot-drivers, do you not see
how exceedingly careful and strict they are with themselves in their
training-practice, their labors, their diet, and all the rest, that
they may not be thrown down from their chariots, and dragged along (by
the reins)?--See what a thing art is. Often even a strong man cannot
master a single horse: but a mere boy who has learnt the art shall
often take the pair in hand, and with ease lead them and drive them
where he will. Nay, in India it is said that a huge monster of an
elephant shall yield to a stripling of fifteen, who manages him with
the utmost ease. To what purpose have I said all this? To show that, if
by dint of study and practice we can throttle into submission
(<greek>agkomen</greek>) even elephants and wild horses,
much more the passions within us. Whence is it that throughout life we
continually fail (in every encounter)? We have never practised this
art: never m a time of leisure when there is no contest, talked over
with ourselves what shall be useful for us. We are never to be seen in
our place on the chariot, until the time for the
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contest is actually come. Hence the ridiculous figure we make there.
Have I not often said, Let us practise ourselves upon those of our own
family before the time of trial? With our servants
(<greek>paidas</greek>) at home we are often exasperated,
let us there quell our anger, that in our intercourse with our friends
we may come to have it easily under control. And so, in the case of all
the other passions, if we practised ourselves beforehand, we should not
make a ridiculous figure in the contests themselves. But now we have
our implements and our exercises and our trainings for other things,
for arts and feats of the palaestra, but for virtue nothing of the
sort. The husbandman would not venture to meddle with a vine, unless he
had first been practised in the culture of it: nor the pilot to sit by
the helm, unless he had first practised himself well at it: but we, in
all respects unpractised, wish for the first prizes! It were good to be
silent, good to have no communication with any man in act or word,
until we were able to charm (<greek>katepadein</greek>) the
wild beast that is within us. The wild beast, I say: for indeed is it
not worse than the attack of any wild beast, when wrath and lust make
war upon us? Beware of invading the market-place
(M<greek>h</greek> <greek>embalhs</greek>
<greek>eis</greek> <greek>agoran</greek>) with
these beasts, until thou have got the muzzle well upon their mouths,
until thou have tamed and made them tractable. Those who lead about
their tame lions in the market-place, do you not see what a gain they
make of it, what admiration they get, because in the irrational beast
they have succeeded in producing such tameness--but, should the lion
suddenly take a savage fit, how he scares all the people out of the
market-place, and then both the man that leads him about is himself in
danger, and if there be loss of life to others, it is his doing? Well
then do thou also first tame thy lion, and so lead him about, not for
the purpose of receiving money, but that thou mayest acquire a gain, to
which there is none equal. For there is nothing equal to gentleness,
which both to those that possess it, and to those who are its objects,
is exceeding useful. This then let us follow after, that having kept in
the way of virtue, and with all diligence finished our course therein,
we may be enabled to attain unto the good things eternal, through the
grace and mercy of our Lord Jesus Christ, with Whom to the Father and
the Holy Ghost together be glory, might, honor, now and ever, world
without end. Amen.
HOMILY XXX.
ACTS XIII. 42.
"And as they were going out (text rec. 'from the syn. of the Jews,')
they besought (the Gentiles) that these words might be spoken unto them
on the following sabbath."
Do you mark Paul's wisdom? He not only gained
admiration at the time, but put into them a longing desire for a second
hearing, while in what he said he dropped some seeds
(<greek>eipwn</greek> <greek>tina</greek>
<greek>spermata</greek>) as it were, and forbore to solve
(the questions raised), or to follow out the subject to its conclusion,
his plan being to interest them and engage their good-will to
himself,[1] and not make (people) listless and indifferent by casting
all at once into the minds of those (who first heard him). He told them
the fact, that "through this Man is remission of sins announced unto
you," but the how, he did not declare. "And when the congregation was
broken up, many of the Jews and worshipping proselytes followed Paul
and Barnabas"--after this point he puts Paul first[2]--"who, speaking
unto them, persuaded them to continue in the grace of God." (v. 43.) Do
you observe the eagerness, how great it is? They "followed" them, it
says. Why did they not baptize them immediately? It was not the proper
time: there was need to persuade them in order to their steadfast
abiding therein. "And the next sabbath day came almost the whole city
together to hear the word of God." (v. 44.) "But when the Jews saw the
multitudes, they were filled with envy, and contradicted the things
spoken by Paul, contradicting and blaspheming." (v. 45.) See malice
wounded in wounding others: this
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made the Apostles more conspicuous--the contradiction which those
offered. In the first instance then they of their own accord besought
them to speak (and now they opposed them): "contradicting," it says,
"and blaspheming." O recklessness! "Then Paul and Barnabas waxed bold,
and said, It was necessary that the word of God should first have been
spoken to you: but seeing ye put it from you, and judge yourselves
unworthy of everlasting life, lo, we turn to the Gentiles." (v. 46.) Do
you mark how by their contentious behavior they the more extended the
preaching, and (how the Apostles here) gave themselves the more to the
Gentiles, having (by this very thing) pleaded their justification, and
made themselves clear of all blame with their own people (at
Jerusalem)? (c) Sec[1] how by their "envy" they bring about great
things, other (than they looked for): they brought it about that the
Apostles spake out boldly, and came to the Gentiles! For this is why he
says, "And speaking out boldly, Paul and Barnabas said." They were to
go out to the Gentiles: but observe the boldness coming with
measure:[2] for if Peter pleaded in his justification, much more these
needed a plea, none having called them there. (ch. xi. 4.) But by
saying "To you first," he showed that to those also it was their duty
(to preach), and in saying "Necessary," he showed that it was necessary
to be preached to them also. "But since ye turn away from it"--he does
not say, "Woe unto you," and "Ye are punished," but "We turn unto the
Gentiles." With great gentleness is the boldness fraught! (a) Also he
does not say, "Ye are unworthy," but "Have judged yourselves unworthy.
Lo, we turn unto the Gentiles. For so hath the Lord commanded us,
saying, I have sent thee to be a light of the Gentiles, that thou
shouldest be for salvation unto the ends of the earth." (v. 47.) For
that the Gentiles might not be hurt at hearing this, as 8 if the case
were so that, had the Jews been in earnest, they themselves would not
have obtained the blessings, therefore he brings in the prophecy,
saying, "A light of the Gentiles," and, "for salvation unto the ends of
the earth. And hearing" (this) "the Gentiles" (v. 48)--this, while it
was more cheering to them, seeing the case was this, that whereas those
were of right to hear first, they themselves enjoy the blessing, was at
the same time more stinging to those--"and the Gentiles," it says,
"hearing" (this) "were glad, and glorified the word of the Lord: and
believed, as many as were ordained unto eternal life": i.e., set apart
for God.[*] Observe how he shows the speediness of the benefit: "And
the word of the Lord was borne through all the region," (v. 49)
<greek>diefereto</greek>,[4]instead of
<greek>diekomizeto</greek>, "was carried or conveyed
through (it)." (d) "But the Jews stirred up the devout and honorable
women, and the chief men of the city, and raised persecution against
Paul and Barnabas, and expelled them out of their coasts." (v. 50.)
"The devout women," (b)[5] instead of the proselyte-women. They did not
stop at "envy," but added deeds also. (e) Do you see what they effected
by their opposing the preaching? to what dishonor they brought these
("honorable women")? "But they shook off the dust of their feet against
them, and came unto Iconium." (v. 51.) Here now they used that terrible
sign. which Christ enjoined, "If any receive you not, shake off the
dust from your feet" (Matt. x. 14; Mark vi. 11); but these did it upon
no light ground, but because they were driven away by them. This was no
hurt to the disciples; on the contrary, they the more continued in the
word: "And the disciples were filled with joy, and with the Holy Ghost"
(v. 32) for the suffering of the teacher does not check his boldness,
but makes the disciple more courageous.
"And it came to pass in Iconium, that they went both
together into the synagogue of the Jews." (ch. xiv. 1.) Again they
entered into the synagogues. See how far they were from
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becoming more timid! Having said, "We turn unto the Gentiles,"
nevertheless[1] (by going into the synagogues) they superabundantly
fortify their own justification (with their Jewish brethren). "So
that," it says, "a great multitude both of Jews and Greeks believed."
For it is likely they discoursed as to Greeks also. "But the
unbelieving Jews stirred up the Gentiles, and made their minds evil
affected against the brethren." (v. 2.) Together (with themselves) now
they took to stirring up the Gentiles too, as not being themselves
sufficient. Then why did the Apostles not go forth thence? Why, they
were not driven away, only attacked. "Long time therefore abode they
speaking boldly in the Lord, which gave testimony unto the word of His
grace, and granted signs and wonders to be done by their hands." (v.
3.) This caused their boldness; or rather, of their boldness indeed
their own hearty good-will was the cause--therefore it is that for a
long while they work no signs--while the conversion of the hearers was
(the effect)of the signs," though their boldness also contributed
somewhat. "But the multitude of the city was divided: and part held
with the Jews, and part with the Apostles." (v. 4.) No small matter
this dividing. And this was what the Lord said, "I am not come to bring
peace, but a sword." (Matt. x. 34.) "And when there was an assault made
both of the Gentiles, and also of the Jews with their rulers, to use
them despitefully, and to stone them, they were ware of it, and fled
unto Lystra and Derbe, cities of Lycaonia, and unto the region that
lieth round about: and there they preached the Gospel." (v. 5-7.)
Again, as if they purposely wished to extend the preaching after it was
increased, they once more sent them out. See on all occasions the
persecutions working great good, and defeating the persecutors, and
making the persecuted illustrious. For having come to Lystra, he works
a great miracle, by raising the lame man.[3] "And there sat a certain
man at Lystra, impotent in his feet, being a cripple from his mother's
womb, who never had walked: the same heard Paul speak: who steadfastly
beholding him, and perceiving that he had faith to be healed, said with
a loud voice"--why with a loud voice? that the multitude should
believe--"Stand upright on thy feet." (v. 8, 9.) But observe, he gave
heed, it says, to the things spoken by Paul.[4] Do you mark the
elevation of the man's mind (<greek>filosofian</greek>)? He
was nothing defeated (<greek>pareblabh</greek>) by his
lameness for earnestness of hearing. "Who fixing his eyes upon him, and
perceiving," it says, "that he had faith to be made whole." He was
already predisposed in purpose of mind.[5] And yet in the case of the
others, it was the reverse: for first receiving healing in their
bodies, they were then taken in hand for cure of their souls, but this
man not so. It seems to me, that Paul saw into his soul. "And he
leaped," it says, "and walked." (v. 10.) It was a proof of his perfect
cure, the leaping. "And when the people saw what Paul had done, they
lifted up their voices, saying in the speech of Lycaonia, The gods are
come down to us in the likeness of men. And they called Barnabas,
Jupiter; and Paul, Mercurius, because he was the chief speaker. Then
the priest of Jupiter, which was before their city, brought oxen and
garlands unto the gates, and would have done sacrifice with the people.
(v. 11-13.) But this purpose was not yet manifest, for they spake in
their own tongue, saying, "The gods in the likeness of men are come
down to us:" therefore the Apostle said nothing to them as yet. But
when they saw the garlands, then they went out, and rent their
garments, "Which when the Apostles, Barnabas and Paul, heard of, they
rent their clothes, and ran in among the people, crying out, and
saying, Sirs, why do ye these things? We also are men of like passions
with you." (v. 14, 15.) See how on all occasions they are clean from
the lust of glory, not only not coveting, but even repudiating it when
offered: just as Peter also said, "Why gaze ye on us, as though by our
own power or holiness we had made him to walk" (ch. iii. 12)? so these
also say the same. And Joseph also said of he dreams, "Is not their
interpretation of God?" (Gen. lx. 8.) And Daniel in like manner, "And
to me also, not through the wisdom that is in me was it revealed."
(Dan. ii. 30.) And Paul everywhere says this, as
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when he says, "And for these things who is sufficient? Not that we are
sufficient of ourselves to think (aught) as of ourselves, but our
sufficiency is of God." (2 Cor. ii. 16; iii. 5.) But let us look over
again what has been said.
(Recapitulation.) "And when they were gone out,"
etc. (v. 42). Not merely were the multitudes drawn to them, but how?
they besought to have the same words spoken to them again, and by their
actions they showed their earnestness. "Now when the congregation,"
etc. (v. 43.) See the Apostles on all occasions exhorting, not merely
accepting men, nor courting them, but, "speaking unto them," it says,
"they persuaded them to continue in the grace of God. But when the
Jews," etc. (v. 45.) Why did they not contradict before this? Do you
observe who on all occasions they were moved by passion? And they not
only contradicted, but blasphemed also. For indeed malice stops at
nothing. But see what boldness of speech! "It was necessary," he says,
"that the word should have been spoken first to you, but since ye put
it from you,"--(v. 46) it[1] is not put as affronting (though) it is in
fact what they did in the case of the prophets: "Talk not to us," said
they, "with talk"--(Is. xxx. 10): "but since ye put it from you"-- it,
he saith, not us: for the affront on your part is not to us. For that
none may take it as an expression of their piety (that he says,) "Ye
judge not yourselves worthy," therefore he first says, "Ye put it from
you," and then, "We turn unto the Gentiles." The expression is full of
gentleness. He does not say, We abandon you, but so that it is
possible--he would say--that we may also turn hither again: and this
too is not the consequence of the affront from you, "for so hath (the
Lord) commanded us."--(v. 47.) "Then why have ye not done this?"[2] It
was indeed needful that the Gentiles should hear, and this not before
you: it is your own doing, the "before you." "For so hath the Lord
commanded us: I have set thee for a light of the Gentiles, that thou
shouldest be for salvation," i.e. for knowledge which is unto
salvation, and not merely of the Gentiles, but of all men, "unto the
ends of the earth--As many as were ordained unto eternal life" (v.
48.): this is also a proof, that their having received these Gentiles
was agreeable with the mind of God. But "ordained," not in regard of
necessity: "whom He foreknew," saith the Apostle, "He did
predestinate." (Rom. viii. 29.) "And the word of the Lord," etc. (v.
49.) No longer in the city (only) were (their doctrines) disseminated,
but also in the (whole) region. For when they of the Gentiles had heard
it, they also after a little while came over. "But the Jews stirred up
the devout women, and raised persecution"--observe even of what is done
by the women, they are the authors--"and cast them," it says, "out of
their coasts" (v. 50), not from the city merely. Then, what is more
terrible, "they shook off the dust of their feet against them, and came
unto Iconium. But the disciples, it says, were filled with joy, and
with the Holy Ghost." (v. 51, 52.) The teachers were suffering
persecution, and the disciples rejoiced.
"And so spake, that a great multitude," etc. (ch.
xiv. 1.) Do you mark the nature of the Gospel, the great virtue it has?
"Made their minds evil-affected," it says, "against the brethren:" (v.
2.) i.e. slandered the Apostles, raised numberless accusations against
them: (these people, being simple,[3] they "made evil-affected,"
disposed them to act a malignant part. And see how on all occasions he
refers all to God. "Long time," he says, "abode they speaking boldly in
the Lord, which gave testimony unto the word of His grace." (v. 3.)
Think not this (expression, "Gave testimony,") hath aught derogatory[4]
(to the Lord's Divine Majesty): "Who witnessed," it is said, "before
Pontius Pilate." (1 Tim. vi. 13.) Then the boldness--"and granted signs
and wonders to be done by their hands." Here he speaks
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it as concerning their own nation. "And the multitude of the city,"
etc. (v. 4, 5.) Accordingly they did not wait for it, but saw the
intention of attacking them,[*] and fled, on no occasion kindling their
wrath,[1] "to the cities of Lycaonia, Lystra, and Derbe, and the
adjacent region." (v. 6.) They went away into the country, not into the
cities only.--Observe both the simplicity of the Gentiles, and the
malignity of the Jews. By their actions they showed that they were
worthy to hear: they so honored them from the miracles only. The one
sort honored them as gods, the other persecuted them as pestilent
fellows: and (those) not only did not take offence at the preaching,
but what say they? "The gods, in the likeness of men, are come down to
us; but the Jews were offended. "And they called Barnabas, Jupiter; and
Paul, Mercurius." (v. 11, 12.) I suppose Barnabas was a man of
dignified appearance also. Here was a new sort of trial, from
immoderate zeal, and no small one: but hence also is shown the virtue
of the Apostles, (and) how on all occasions they ascribe all to God.
Let us imitate them: let us think nothing our own,
seeing even faith itself is not our own, but more God's (than ours).[2]
"For by grace. are ye saved through faith; and this," saith he, "not of
ourselves; it is the gift of God." (Eph. ii. 8.) Then let us not think
great things of ourselves, nor be puffed up, being as we are, men, dust
and ashes, smoke and shadow. For say, Why dost thou think great things
of thyself? Hast thou given alms, and lavished thy substance? And what
of that? Think, what if God had chosen not to make thee rich? think of
them that are impoverished, or rather, think how many have given (not
their substance only, but) their bodies moreover, and after their
numberless sacrifices, have a felt still that they were miserable
creatures! Thou gavest for thyself, Christ (not for Himself, but) for
thee: thou didst but pay a debt, Christ owed thee not.--See the
uncertainty of the future, and "be not high-minded, but fear" (Rom. xi.
20); do not lessen thy virtue by boastfulness. Wouldest thou do
something truly great? Never let a surmise of thy attainments as great
enter thy mind. But thou art a virgin? So were those in (the Gospel)
virgins, but they got no benefit from their virginity, because of their
cruelty and inhumanity.[4] (Matt. xxv. 12.) Nothing like
humility: this is mother, and root, and nurse,and foundation, and bond
of all good things: without this we are abominable,and execrable, and
polluted. For say--let there be some man raising the dead, and healing
the lame, and cleansing the lepers, but with[5] proud self-complacency:
than this there can be nothing more execrable, nothing more impious,
nothing more detestable. Account nothing to be of thyself. Hast thou
utterance and grace of teaching? Do not for this account thyself to
have aught more than other men. For this cause especially thou oughtest
to be humbled, because thou hast been vouchsafed more abundant gifts.
For he to whom more was forgiven, will love more (Luke vii. 47): if
so,[6] then oughtest thou to be humbled also, for that God having
passed by others, took notice of thee. Fear thou because of this: for
often this is a cause of destruction to thee, if thou be not watchful.
Why thinkest thou great things of thyself? Because thou teachest by
words? But this is easy, to philosophize in words: teach me by thy
life: that is the best teaching. Sayest thou that it is right to be
moderate, and dost thou make a long speech about this thing, and play
the orator, pouring forth thy eloquence without a check? But "better
than thou is he" shall one say to thee, "who teaches me this by his
deeds"--for not so much are those lessons wont to be fixed in the mind
which consist in words, as those which teach by things: since if thou
hast not the deed, thou not only hast not profiled him by thy words,
but hast even hurt him the more--"better thou wert silent." Wherefore?
"Because the thing thou proposest to me is impossible: for I consider,
that if thou who hast so much to say about it,
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succeedest not in this, much more am I excusable." For this cause the
Prophet says, "But unto the sinner said God. Why declarest thou My
statutes?" (Ps. lx. 16.) For this is a worse mischief, when one who
teaches well in words, impugns the teaching by his deeds. This has been
the cause of many evils in the Churches. Wherefore pardon me, I beseech
you, that my discourse dwells long on this evil affection
(<greek>paqei</greek>). Many take a deal of pains to be
able to stand up in public, and make a long speech: and if they get
applause from the multitude, it is to them as if they gained the very
kingdom (of heaven): but if silence follows the close of their speech,
it is worse than hell itself, the dejection that falls upon their
spirits from the silence! This has turned the Churches upside down,
because both you desire not to hear a discourse calculated to lead you
to compunction, but one that may delight you from the sound and
composition of the words, as though you were listening to singers and
minstrels (<greek>kiqarwdwn</greek>
<greek>kaikiqaristwn</greek>, supra p. 68): and we too act
a preposterous and pitiable part in being led by your lusts, when we
ought to root them out. And[1] so it is just as if the father of a poor
cold-blooded child (already, more delicate than it ought to be, should,
although it is so feeble, give it cake and cold (drink) and whatever
only pleases the child, and take no account of what might do it good;
and then, being reproved by the physicians, should excuse himself by
saying, "What can I do? I cannot bear to see the child crying." Thou
poor, wretched creature, thou betrayer! for I cannot, call such a one a
father: how much better were it for thee, by paining him for a short
time, to restore him to health forever, than to make this short-lived
pleasure the foundation of a lasting sorrow? Just such is our case,
when we idly busy ourselves about beautiful expressions, and the
composition and harmony of our sentences, in order that we may please,
not profit: (when) we make it our aim to be admired, not to instruct;
to delight, not prick to the heart; to be applauded and depart with
praise, not to correct men's manners! Believe me, I speak not other
than I feel--when as I discourse I hear myself applauded, at the moment
indeed I feel it as a man (for why should I not own the truth?): I am
delighted, and give way to the pleasurable feeling: but when I get
home, and bethink me that those who applauded received no benefit from
my discourse, but that whatever benefit they ought to have got, they
lost it while applauding and praising, I am in pain, and groan, and
weep, and feel as if I had spoken all in vain. I say to myself: "What
profit comes to me from my labors, while the hearers do not choose to
benefit by what they hear from us?" Nay, often have I thought to make a
rule which should prevent all applauding, and persuade you to listen
with silence and becoming orderliness. But bear with me, I beseech you,
and be persuaded by me, and, if it seem good to you, let us even
now establish this rule, that no hearer be permitted to applaud in the
midst of any person's discourse, but if he will needs admire, let
him admire in silence: there is none to prevent him: and let all his
study and eager desire be set upon the receiving the things
spoken.--What means that noise again?[2] I am laying down a rule
against this very thing, and you have not the forbearance even to hear
me!--Many will be the good effects of this regulation: it will be a
discipline of philosophy. Even the heathen philosophers--we hear of
their discoursing, and nowhere do we find that noisy applause
accompanied their words: we hear of the Apostles, making public
speeches, and yet nowhere do the accounts add, that in the midst of
their speeches the hearers interrupted the speakers with loud
expressions of approbation. A great gain will this be to us. But let us
establish this rule: in quiet let us all hear, and speak the whole (of
what we have to say). For if indeed it were the case that we departed
retaining what we had heard, what I insist upon is, that even so the
praise is not beneficial[3]--but not to go too much into particulars
(on this point); let none tax me with rudeness --but since nothing is
gained by it, nay, it is even mischievous, let us loose the hindrance,
let us put a stop to the boundings, let us retrench the gambollings of
the soul. Christ spoke publicly on the Mount: yet no one said aught,
until He had finished His discourse. I do not rob those who wish to be
applauded: on the contrary, I make them to
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be more admired. It is far better that one's hearer, having listened in
silence, should by his memory throughout all time applaud, both at home
and abroad, than that having lost all he should return home empty, not
possessed of that which was the subject of his applauses. For how shall
the hearer be otherwise than ridiculous? Nay, he will be deemed a
flatterer, and his praises no better than irony, when he declares that
the teacher spoke beautifully, but what he said, this he cannot tell.
This has all the appearance of adulation. For when indeed one has been
hearing minstrels and players, it is no wonder if such be the case with
him, seeing he knows not how to utter the strain in the same manner:
but where the matter is not an exhibition of song or of voice, but the
drift and purport of thoughts and wise reflection
(<greek>FilooFias</greek>), and it is easy for every one to
tell and report what was said, how can he but deserve the accusation,
who cannot tell what the matter was for which he praised the speaker?
Nothing so becomes a Church as silence and good order. Noise belongs to
theatres, and baths, and public processions, and market-places: but
where doctrines, and such doctrines, are the subject of teaching, there
should be stillness, and quiet, and calm reflection, and a haven of
much repose (<greek>FilodoFia</greek>
<greek>kai</greek> <greek>polns</greek>
<greek>o</greek> <greek>limhn</greek>). These
things I beseech and entreat: for I go about in quest of ways[1] by
which I shall be enabled to profit your souls. And no small way I take
this to be: it will profit not you only, but us also. So shall we not
be carried away with pride
(<greek>ekGrachlizeoqai</greek>), not be tempted to love
praises and honor, not be led to speak those things which delight, but
those which profit: so shall we lay the whole stress of our time and
diligence not upon arts of composition and beauties of expression, but
upon the matter and meaning of the thoughts. Go into a painter's study,
and you will observe how silent all is there. Then so ought it to be
here: for here too we are employed in painting portraits, royal
portraits (every one of them), none of any private man, by means[2] of
the colors of virtue--How now? Applauding again? This is a reform not
easy, but (only) by reason of long habit, to be effected --The pencil
moreover is the tongue, and the Artist the Holy Spirit. Say, during the
celebration of the Mysteries, is there any noise? any disturbance? when
we are baptizing (<greek>baptizwmeqa</greek>), when we are
doing all the other acts? Is not all Nature decked (as it were) with
stillness and silence?[3] Over all the face of heaven is scattered this
charm (of repose).--On this account are we evil spoken of even among
the Gentiles, as though we did all for display and ostentation. But if
this be prevented, the love of the chief seats also will be
extinguished. It is sufficient, if any one be enamoured of praise, that
he should obtain it after having been heard, when all is gathered
in.[4] Yea, I beseech you, let us establish this rule, that doing all
things according to God's will, we may be found worthy of the mercy
which is 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, honor, now and ever, world
without end. Amen.
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HOMILY XXXI.
ACTS XIV. 14, 15.
"Which when the Apostles, Barnabas and Paul, heard of, they rent their
clothes, and ran in among the people, crying out and saying, Sirs, why
do ye these things? We also are men of like passions with you, and
preach unto you that ye should turn from these vanities unto the living
God, which made heaven, and earth, and the sea, and all things that are
therein."
MARK the vehemence with which all this is done by
the Apostles: "rent their clothes, ran in, cried out," all from strong
affection of the soul, revolted[1] by the things that were done. For it
was a grief, indeed a grief inconsolable, that they should needs be
thought gods, and introduce idolatry, the very thing which they came to
destroy! This also was a contrivance of the devil--but he did not
prevail.[2] But what say they? "We also are men of like passions with
you." At the very outset they overthrew the evil. They said not simply,
"Men," but "As ye." Then, that they may not seem to honor the gods,
hear what they add: "Preaching unto you, that ye should turn from these
vanities unto the living God, Who made heaven, the sea, and all things
that are therein." Observe how they nowhere mention things invisible[3]
(b) For[4] they had learnt that one should study not so much to say
somewhat worthy of God, as to say what is profitable for the hearers.
(a) What then? if He be Maker of all things, why does He not also
attend to these things by His Providence?--"Who in times past suffered
all nations to walk in their own ways" (v. 16)-but wherefore He
suffered them, this he does not say, for at present he keeps to the
matter of immediate importance, nowhere bringing in the name of Christ.
Observe, he does not wish to swell the accusation against them, but[5]
rather that they themselves should refer all to God. "Nevertheless, He
left not Himself without witness, in that He did good, giving you rain
from heaven, and fruitful seasons, filling your hearts with food and
gladness." (v. 17.) (c) See how covertly he puts the accusation "in
that He did good," etc. And yet if God did this, He could not have "let
them alone;" on the contrary, they ought to be punished, for that,
enjoying so great benefits, they had not acknowledged Him, not even as
their feeder.[*] "From heaven," he says, "giving you rain." Thus also
David said, "From the fruit of their corn and wine and oil were they
made to abound" (Ps. iv. 7), and in many places speaking of
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Creation, he brings forward these benefits: and Jeremiah mentions first
Creation, then Providence (shown) by the rains, so that the Apostle
here discourses as taught from those Scriptures. "Filling," he says,
"with food and gladness." (Jer. v. 24.) With large liberality
(<greek>filotimias</greek>) the food is given, not merely
for a frugal sufficiency, nor stinted by the need. "And saying these
things, they scarcely stopped the multitudes" (v. 18)--indeed by this
very thing they gained most admiration--"from sacrificing to them." Do
you observe that this was the point with them to put an end to that
madness? "But there came," it says, "certain Jews from Antioch and
Iconium" (v. 19).--Indeed children of the devil, that not in their own
cities only, but also beyond them, they did these things, and as much
made it their study to make an end of the preaching, as the Apostles
were in earnest to establish it!--"and having persuaded the multitude
and stoned Paul, they dragged him out of the city." (e) So then, the
Gentiles regarded them as gods, but these "dragged" him, "out of the
city, supposing he had been dead. Having persuaded the multitude"--for
it is not likely that all thus reverenced them. In the very city in
which they received this reverence, in the same were they thus terribly
ill treated. And this also profited the beholders. "Lest any man," he
says, "should think of me above that which he seeth me to be, or that
he heareth aught from me." (v. 20.)--"Howbeit as the disciples stood
round about him, he rose up and came into the city." (d) Here is
fulfilled that saying, "My grace is sufficient for thee, for My
strength is made perfect in weakness." (2 Cor. xii. 9.) Greater this
than the raising of the lame man! (f) "Came into the city." Do you mark
the zeal, do you mark how fervent he[1] is, how set on fire! He came
into the city itself again: for proof that if on any occasion he did
retire, it was because he had sown the word, and because it was not
right to inflame their wrath. (h) Then they went over all the cities in
which they had been in danger. "And on the morrow," it says, "he went
forth with Barnabas to Derbe. And when they had preached the Gospel to
that city, and had taught many, they returned again to Lystra, and to
Iconium, and Antioch, confirming the souls of the disciples, and
exhorting them to continue in the faith, and that we must through much
tribulation enter into the kingdom of God." (v. 21, 22.) This they
said, this they showed. But it is purposely so done, not only by[2] the
Apostles, but by the disciples also, that they may learn from the very
outset both the might of the preaching, and that they must themselves
also suffer such things, that they may stand nobly, not idly gaping for
the miracles, but much more (ready) for the trials. Therefore also the
Apostle himself said, "Having the same conflict which ye saw in me and
heard." (Phil. i. 30.) Persecutions succeeded to persecutions: wars,
fightings, stonings. (g) These things, not less than the miracles, both
made them more illustrious, and prepared for them a greater rejoicing.
The Scripture nowhere says that they returned rejoicing because they
had done miracles, but (it does say that they rejoiced), that "they
were counted worthy for that Name to suffer shame." (ch. v. 41.) And
this they were taught of Christ, saying, "Rejoice not that the devils
obey you." (Luke x. 20.) For the joy indeed and without alloy is this,
to suffer aught for Christ's sake. (i) "And that through much
tribulation:" what sort of cheering
(<greek>protroph</greek>) is this? how did they persuade
them, by telling them at the outset of tribulations? Then also another
consolation.[3] "And when they had appointed for them elders in every
Church,[*] and had prayed with fasting, they commended them to the
Lord, on whom they believed. (v. 23.) Do you mark Paul's ardor?--Then
other consolation: "Commended them," it says, "to the Lord. And after
they had passed throughout Pisidia, they came to Pamphylia. And when
they had preached the word in Perga, they went down into Attalia (v.
24, 25): (l) and thence sailed to Antioch, from whence they
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had been recommended to the grace of God for the work which they
fulfilled." (v. 26.) Why do they come back to Antioch? To report what
had taken place yonder. And besides, there is a great purpose of
Providence concerned: for it was needful that they should thenceforth
preach with boldness to the Gentiles. They come therefore, reporting
these things, that they may be able to know them: and it is
providentially ordered, that just then came those who forbade to keep
company with the Gentiles in order that from Jerusalem they might
obtain great encouragement, and so go their ways with boldness. And
besides, it shows that in their temper there was nothing of self-will:
for they come, at the same time showing their boldness, in that without
the authority of those (at Jerusalem) they had preached to the
Gentiles, and their obedience, in that they refer the matter to them:
for they were not made arrogant, as
(<greek>apenohqhsan</greek>) having achieved so great
successes. "Whence," it says, "they had been recommended to the grace
of God for the work which they had fulfilled." And yet moreover the
Spirit had said, "Separate Me Barnabas and Saul for the work whereunto
I have called them." (ch. xiii. 2.) "And when they were come, and had
gathered the Church together, they rehearsed all that God had done with
them, and how He had opened the door of faith unto the Gentiles. And
there they abode long time with the disciples." (v. 27, 28.) For the
city being great had need of teachers.--But let us look over again what
has been said.
(Recapitulation.) "Which when the Apostles,"
etc. (v. 14). First by the sight they checked them, by rending their
garments. This did Joshua the son of Nun upon the occasion of the
defeat of the people. Then think not that this action was unworthy of
them: for such was the eagerness, they would not otherwise have
restrained it would not otherwise have quenched the conflagration
(<greek>puran</greek>). Therefore when need is to do
something that is fit to be done, let us not decline it. For if even
after all this they hardly persuaded them, if they had not acted thus,
what might have been the consequence? For if they had not done thus,
they would have been thought to make a show of humility
(<greek>tapeinoqronein</greek>), and to be all the more
desirous of the honor. And observe their language, how in rebuking it
is moderated, alike full of wonder and of rebuke. This above all it was
that hindered them, the saying, "Preaching unto you to turn from these
vanities unto God." (v. 15.) We are men indeed, they say, but greater
than these: for these are dead things, Mark how they not only subvert
(the false), but teach (the true), saying nothing about things
invisible--"Who made," say they, "heaven and earth, and the sea, and
all things that are therein. Who in times past," etc. (v. 16, 17.) He
names as witnesses even the years (in their courses).[1] "And there
came thither certain Jews," etc. (v. 19.) O that Jewish madness! Among
a people [that had so honored the Apostles, they bad the hardihood to
come, and to stone Paul. "And they dragged him out of the city," being
afraid of those (others),--"Supposing he had been dead." (k) "Howbeit,"
etc. "and came into the city." (v. 20.) For that the spirits of the
disciples might not be downcast because they who were accounted gods
suffered such treatment, they came in unto them and discoursed. "Then
on the morrow," etc. And observe, first he goes forth to Derbe, and
then comes back to Lystra and Iconium and Antioch, (v. 21) giving way
to them while their passions are roused, but when they have ceased,
then attacking them again. Do you mark, that it was not by
(supernatural) grace that they managed all that they did, but by their
own diligence? "Confirming," it says "the souls of the disciples:"
<greek>episthrizontes</greek>, "further establishing;" so
that they were established, but they added more thereto. "And that we
must," etc. (v. 22): they foretold (this), that they might not be
offended. "And when they had appointed for them," etc. Again the
ordinations accompanied with fastings: and again fasting, that
purifying of our souls. (m) "And having prayed," it says, "with
fastings, they commended them unto the Lord" (v. 23): they taught them
to fast also in their trials. (o) Why did they not make elders in
Cyprus nor in Samaria? Because the latter was near to Jerusalem, the
former to Antioch, and the word was strong there; whereas in those
parts they needed much consolation, especially they of the Gentiles,
who behooved to have much instruction. "And when they were come," etc.
(v. 27.) They came, teaching them that with good reason had they been
ordained by the Spirit. (n) They said not what they themselves, but
"what God had done with them." It seems to me, that they mean their
trials. It was not for nothing that they, come here, nor
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to rest, but providentially guided by the Spirit, to the end that the
preaching to the Gentiles might be firmly established. (p) And mark
Paul's ardor. He does not ask whether it be right to speak to Gentiles,
but he straightway speaks: therefore it is that he says, "I did not
refer myself to flesh and blood." (Gal. i. 16.)
For it is indeed[1] a great thing, a great, a
generous soul (like this)! How many have since believed, and none of
them all has shone like him! What we want is earnestness, exceeding
ardor, a soul ready to encounter death. Else is it not possible to
attain unto the Kingdom, not being crucified. Let us not deceive
ourselves. For if in war it is impossible to come off safe while living
daintily, and trafficking, and huckstering and idling, much more in
this war. Or think ye not that it is a war worse than all others?
(Infra, p. 204, note[1].) "For we wrestle not," he says, "against flesh
and blood." (Eph. vi. 12.) Since even while taking our meals and
walking, and bathing, the enemy is present with us, and knows no time
of truce, except that of sleep only: nay, often even then he carries on
the war, injecting into us unclean thoughts, and making us lewd by
means of dreams. We watch not, we do not rouse ourselves up, do not
look to the multitude of the forces opposed to us, do not reflect, that
this very thing constitutes the greatest misfortune--that though
surrounded by so great wars, we live daintily as in time of peace.
Believe me, worse than Paul suffered may have to be suffered now. Those
enemies wounded him with stones: there is a wounding with words, even
worse than stones. What then must we do? The same that he did: he did
not hate those who cast stones at him, but after they had dragged him
out, he entered again into their city, to be a benefactor to those who
had done him such wrongs. If thou also endurest him who harshly insults
thee, and has done thee wrongs, then hast thou too been stoned. Say
not, "I have done him no injury." For what injury had Paul done, that
he should be stoned? He was announcing a Kingdom, he was bringing men
away from error, and bringing them to God: benefits these, worthy of
crowns, worthy of proclamation by voice of herald, worthy of a thousand
good things--not of stones. And yet (far from resenting) he did[2] just
the contrary. For this is the splendid victory. "And they dragged him,"
(v. 19) it says, These too they often drag: but be not thou angry; on
the contrary, preach thou the word with gentleness. Hath one insulted
thee? Hold thy peace, and bless if thou canst, and thou also hast
preached the word, hast given a lesson of gentleness, a lesson of
meekness. I know that many do not so smart under wounds, as they do
under the blow which is inflicted by words: as indeed the one wound the
body receives the other the soul. But let us not smart, or rather
feeling the smart let us endure. Do you not see the pugilists, how,
with their heads sorely battered, they bite their teeth into their
lips, and so bear their smarts kindly? No need to grind the teeth, no
need to bite (the lips). Remember thy Master, and by the remembrance
thou hast at once applied the remedy. Remember Paul: reflect that thou,
the beaten hast conquered, and he the beater, is defeated; and by this
hast thou cured the whole. It s is the turning of the scale a moment
and thou hast achieved the whole: be not hurried away, do not
even move, thou hast extinguished the whole (fire). Great[4] eloquence
of persuasion there is in suffering aught for Christ: thou preachest
not the word of faith, but thou preachest the word of patience
(<greek>filosofias</greek>). But, you will say, the more he
sees my gentleness, the more he sets upon me. Is it for this then that
thou art pained, that he increases thy rewards the more? "But[5] this
is the way," you say, "to make him unbearable." This is mere pretext of
thine own littleness of mind: on the contrary, the other is the way to
make him unbearable, namely, that thou avenge thyself. If God had
known, that through forbearance of revenge, the unjust became
unbearable, He would not have done[6] this Himself: on the contrary, He
would have said, Avenge thyself: but He knew, that other than this is
the more likely way to do good. Make not thou a law contary to God: do
as He bids thee. Thou art not kinder than He that made us. He hath
said, "Bear to be
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wronged:" thou sayest, "I requite wrong for wrong, that he may not
become unbearable." Hast thou then more care for him than God has? Such
talk is mere passion and ill temper, arrogance and setting up laws
against God's laws. For even if the man were hurt (by our forbearance),
would it not be our duty to obey? When God orders anything, let us not
make a contrary law. "A submissive answer," we read, turneth away
wrath" (Prov. xvi. 1): not an answer of opposition. If it profits thee,
it profits him also: but if it hurts thee who art to set him right, how
much more will it hurt him? "Physician, heal thyself." Hath one spoken
ill of thee? Commend him thou. Hath he reviled thee? Praise him thou.
Hath he plotted against thee? Do him a kindness. Requite him with the
contrary things, if at least thou at all carest for his salvation and
wish not thou to revenge thine own suffering. And yet, you will say,
though he has often met with long-suffering from me he has become
worse. This is not thine affair, but his. Wilt thou learn what wrongs
God suffered? They threw down His altars, and slew His prophets (1
Kings xix. 10), vet He endured it all. Could He not have launched a
thunderbolt from above? Nay, when He had sent His prophets, and they
killed them, then He sent His Son (Matt. xxi. 37), when they wrought
greater impieties, then He sent them greater benefits. And thou too, if
thou seest one exasperated, then yield the more: since this madness has
greater need of soothing (<greek>paramqias</greek>). The
more grievous his abuse of thee, the more meekness does he need from
thee: and even as a gale[1] when it blows strong, then it requires
yielding to, so also he who is in a passion. When the wild beast is
most savage, then we all flee: so also should we flee from him that is
angry. Think not that this is an honor to him: for is it an honor we
show to the wild beast, and to madmen, when we turn aside out of their
way? By no means it is a dishonor and a scorn: or rather not dishonor
and scorn, but compassion and humanity. Seest thou not how the sailors,
when the wind blows violently, take down their sails, that the vessel
may not sink? how, when the horses have run away with the driver, he
only leads them into the (open) plain, and does not pull against them
that he may not voluntarily exhaust his strength? This do thou also.
Wrath is a fire, it is a quick flame needing fuel: do not supply
food to the fire, and thou hast soon extinguished the evil. Anger has
no power of itself; there must be another to feed it. For thee there is
no excuse. He is possessed with madness, and knows not what he does;
but when thou, seeing what he is, fallest into the same evils, and art
not brought to thy right senses by the sight, what excuse can there be
for thee? If coming to a feast thou see at the very outset of the feast
some one drunken and acting unseemly, would not he, who after seeing
him makes himself drunk, be much more inexcusable? Just so it is here.
Do we think it any excuse to say, I was not the first to begin? This is
against us, that even the sight of the other in that condition did not
bring us to our fight senses. It is just as if one should say, "I did
not murder him first." For this very thing makes thee deserving of
punishment, that even upon the warning of such a spectacle thou didst
not restrain thyself. If thou shouldest see the drunken man in the act
of vomiting, retching, bursting, his eyes strained, filling the table
with his filthiness, everybody hurrying out of his way, and then
shouldest fall into the same state thyself, wouldest thou not be more
hateful? Like him is he that is in a passion: more than he who vomits,
he has his veins distended, his eyes inflamed, his bowels racked; he
vomits forth words far more filthy than that food; all crude what he
utters, nothing duly digested, for his passion will not let it be. But
as in that case excess of fumes (<greek>kumwn</greek>),
making an uproar in the stomach, often rejects all its contents; so
here, excess of heat, making a tumult in the soul suffers him not to
conceal what it were right to leave unsaid, but things fit and unfit to
be spoken, he says all alike, not putting the hearers but himself to
shame. As then we get out of the way of those that vomit, so let us
from those who are angry. Let us cast dust upon their vomit: By doing
what?[2] By holding our peace: let us call the dogs to eat up the
vomit. I know that ye are disgusted at hearing this: but I wish you to
feel this same disgust when ye see these things take place, and not to
be pleased at the thing. The abusive man is filthier than the dog that
returneth to its own vomit. For if indeed having vomited once he were
done with it, he would not be like that dog: but if he vomits the same
things again, it is plain that he does so from having eaten
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the same again. What then is more abominable than such an one? What
filthier than that mouth which chews such food? And yet this is a work
of nature, but the other not or rather both the one and the other are
contrary to nature. How? Since it is not according to nature to be
causelessly abusive, but against nature: he speaks nothing then like a
man, but part as beast, part as madman. As then the disease of the body
is contrary to nature, so also is this. And to show that it is contrary
to nature, if he shall continue in it, he will perish by little and
little: but if he continue in that which is natural, he will not
perish. I had rather sit at table with a man who eats dirt, than with
one who speaks such words. See ye not the swine devouring dung? So also
do these. For what is more stinking than the words which abusive men
utter? It is their study to speak nothing wholesome, nothing pure, but
whatever is base, whatever is unseemly, that they study both to do and
say: and what is worse, they think to disgrace others, while they in
fact are disgracing themselves. For that it is themselves they disgrace
is plain. For, leaving out of the question those who speak lies (in
their railings), say it be some notorious harlot, or even from the
stage some other (abandoned creature), and let that person be having a
fight with some other person: then let the latter cast this up to the
former (what she or he is), and the former retort upon the latter the
same reproach: which of them is most damaged by the words? For[1] the
former is but called what in fact he or she is, which is not the case
with the other: so that the first gets nothing more in the way of shame
(than there was before), while to the other there accrues a great
accession of disgrace. But again, let there be some hidden actions
(mod. text
<greek>eirgasmen</greek>><greek>a</greek>
"which have been done"), and let only the person abusing know of them:
then, holding his peace until now, let him openly parade
(<greek>ekpompeuetw</greek>) the reproach: even so, he
himself is more disgraced than the other. How? by making himself the
herald of the wickedness, so[2] getting for himself either the
imputation of not being privy to any such thing, or the character of
one not fit to be trusted. And you shall see all men forthwith accuse
him: "If indeed he had been privy to a murder being done, he ought to
have revealed it all:" and so they regard him with aversion as not
human even, they hate him, they say he is a wild beast, fierce and
cruel: while the other they pardon much rather than him. For we do not
so much hate those that have wounds, as those that compel one to
uncover and show them. Thus that man has not only disgraced the other,
but himself as well and his hearers, and the common nature of men: he
has wounded the hearer, done no good. For this reason Paul says: "If
there be any word that is good for edifying, that it may minister grace
unto the hearers." (Eph. iv. 29.) Let us get a tongue speaking only
good things, that we may be lovely and amiable. But indeed, everything
is come to that pitch of wickedness, that many boast of the very
things, for which they should hide their faces. For the threats of the
many are of this kind: "thou canst not bear my tongue," say they.
Words, these, worthy only of a woman, of an abandoned drunken old hag,
one of those that are dragged (to punishment)[3] in the forum, a
procuress. Nothing more shameful than these words, nothing more
unmanly, more womanlike, than to have your strength in the tongue, and
to think great things of yourself because you can rail, just like the
fellows in processions, like the buffoons, parasites, and flatterers.
Swine they are rather than men, who pride themselves upon this. Whereas
you should (sooner) have buried yourself, and if another gave you this
character, should recoil from the charge as odious and unmanly, instead
of that you have made yourself the herald of (your own) disgrace
(<greek>ubrewn</greek>). But you will not be able to hurt
him you speak ill of. Wherefore I beseech you, considering how the
wickedness is come to such a height, that many boast of it, let us
return to our senses, let us recover those who are thus mad, let us
take away these councils[4] out of the city, let us make
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our tongue gracious, let us rid it of all evil speaking, that being
clean from sins, we may be able to draw down upon us the good-will from
above, and to have mercy vouchsafed unto us from God, through the grace
and compassion of His only-begotten Son, with Whom to the Father,
together with the Holy Spirit, be glory, might, honor, now and ever,
world without end. Amen.
HOMILY XXXII.
ACTS XV. 1.
"And certain men which came down from Judea taught the brethren, and
said, Except ye be circumcised after the manner of Moses, ye cannot be
saved."
Mark[1] how at every step of the right progress in
respect of the Gentiles, the beginning is brought in as matter of
necessity. Before this (Peter) being found fault with, justified
himself, and said all that he said in the' tone of apology, which was
what made his words acceptable: then, the Jews having turned away, upon
this (Paul) came to the Gentiles. Here again, seeing another
extravagance coming in, upon this (the apostle) enacts the law. For as
it is likely that they, as being taught of God, discoursed to all
indifferently, this moved to jealousy them of the Jews (who had
believed). And they did not merely speak of circumcision, but they
said, Ye cannot even be saved. Whereas the very opposite to this was
the case, that receiving circumcision they could not be saved. Do you
mark how closely the trials succeed each other, from within, from
without? It is well ordered too, that this happens when Paul is
present, that he may answer them. "When therefore Paul and Barnabas had
no small dissension and disputation with them, they determined that
Paul and Barnabas, and certain other of them, should go up to Jerusalem
unto the apostles and elders about this question." (v. 2.) And Paul
does not say, What? Have I not a right to be believed after so many
signs? but he complied for their sakes. "And being brought on their way
by the Church, they passed through Phenice and Samaria, declaring
the conversion of the Gentiles: and they caused great joy unto all the
brethren." (v. 3.) And observe, the consequence is that all the
Samaritans also, learn what has come to the Gentiles: and they
rejoiced. "And when they were come to Jerusalem, they were received of
the Church, and of the apostles and elders, and they declared all
things that God had done with them." (v. 4.) See what a providence is
here! "But there rose up certain of the sect of the Pharisees which
believed, saying, That it was needful to circumcise them, and to
command them to keep the law of Moses. And the apostles and elders came
together to consider of this matter. And when there had been much
disputing, Peter rose up and said unto them, Men and brethren, ye know
how that of old days God made choice among us, that the Gentiles by my
mouth should hear the word of the Gospel, and believe." (v. 5-7.)
Observe Peter from the first standing aloof
(<greek>kekwrismenon</greek>) from the affair, and even to
this time judaizing. And yet (says he)" ye know." (ch. x. 45; xi, 2.)
Perhaps those were present who of old found fault with him in the
matter of Cornelius, and went in with him (on that occasion): for this
reason he brings them forward as witnesses. "From old days," he says,
"did choose among you." What means, "Among you?" Either, in
Palestine, or, you being present. "By my mouth." Observe how he shows
that it was God speaking by him, and no human utterance. "And God, that
knoweth the hearts, gave testimony unto them:" he refers them to the
spiritual testimony: "by giving them the Holy Ghost even as unto us."
(v. 8.) Everywhere he puts the Gentiles upon a thorough equality. "And
put no difference between us and them, having purified their hearts by
faith." (v. 9.) From faith alone, he says, they obtained the same
gifts. This is also meant as a lesson to those (objectors); this is
able to teach even them
202
that faith only is needed, not works nor circumcision. For indeed they
do not say all this only by way of apology for the Gentiles, but to
teach (the Jewish believers) also to abandon the Law. However, at
present this is not said. "Now therefore why tempt ye God, to put a
yoke upon the neck of the disciples?" (v. 10.) What means, "Tempt ye
God?" As if He had not power to save by faith. Consequently, it
proceeds from a want of faith, this bringing in the Law. Then he shows
that they themselves were nothing benefited by it, and he turns the
whole (stress of his speech) against the Law, not against them, and
(so) cuts short the accusation of them: "which neither our fathers nor
we were able to bear. But we believe that through the grace of the Lord
Jesus we shall be saved, even as they." (v. 11.) How full of power
these words! The same that Paul says at large in the Epistle to the
Romans, the same says Peter here. "For if Abraham," says (Paul), "was
justified by works, he hath whereof to glory, but not before God."
(Rom. iv. 2.) Do you perceive that all this is more a lesson for them
than apology for the Gentiles? However, if he had spoken this without a
plea for speaking, he[1] would have been suspected: an occasion having
offered, he lays hold of it, and speaks out fearlessly. See on all
occasions how the designs of their foes are made to work with them. If
those had not stirred the question, these things would not have been
spoken, nor what follows.[*] (Recapitulation.) (b) But[2] let us look
more closely at what has been said. "And certain men," etc. In
Jerusalem, then, there were not any believers from among the Gentiles:
but in Antioch of course there were. Therefore[3] there came down
certain yet laboring under this disease of the love of rule, and
wishing to have those of the Gentiles attached to them. And yet Paul,
though he too was learned in the Law, was not thus affected. "When
therefore Paul and Barnabas had no small disputation with them," etc.
(v. 2.) But when he returned from thence, the doctrine also became more
exact. For if they at Jerusalem enjoin no such thing, much more these
(have no right to do so). "And being brought on their way," etc, "they
caused no small joy to the brethren." (v. 3.) Do you mark, as many as
are not enamoured of rule, rejoiced in their believing? It was no
ambitious feeling that prompted their recitals, neither was it for
display, but in justification of the preaching to the Gentiles. (v. 4.)
Thus they say nothing of what had happened in the matter of the
Jews.[4] "But there arose up certain of the sect of the Pharisees which
believed," etc. (v. 5.) (a) But even if they would needs bring over the
Gentiles to their side, they learn that neither must the Apostles
overlook it.[5] "And the Apostles and eiders," etc. (v. 6.) "Among us,"
he says, "God chose:" and "from old days:" long ago, he says, not now.
And[6] this too is no small point--at a time when Jews believed, not
turned away (from the Gospel). "Among us;" an argument from the place:
"of old days," from the time. And that expression, "Chose:" just as in
their own case[7] he says not, (so) willed it, but,
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"Chose that the Gentiles by my mouth should hear the word of the Gospel
and believe." Whence is this proved? From the Spirit. Then he shows
that the testimony given them is not of grace merely, but of their
virtue. "And God which knoweth the hearts bare them witness" (v. 8);
having afforded to them nothing less (than to us), for, he says," Put
no difference between us and them." (v. 9.) Why then, hearts are what
one must everywhere look to.[1] And it is very appositely said, "God
that knoweth the hearts bare them witness:" as in the former instance,
"Thou, Lord, that knowest the hearts of all men." (ch. i. 24.) For to
show that this is the meaning, observe what he adds, "Put no difference
between us and them." When he has mentioned the testimony borne to
them, then he utters that great word, the same which Paul speaks,
"Neither circumcision availeth anything, nor uncircumcision." (1 Cor.
vii, 19.) "That he may make the twain one in Himself." (Eph. ii. 5.) Of
all these the seeds lie in Peter's discourse. And he does not say
(between) them of the circumcision, but "Between us," that is the
Apostles, "and them." Then, that the expression, "no difference" may
not seem an outrage, After faith, he says--"Having purified their
hearts by faith" (v. 10)-He thoroughly cleansed them first.[2] Then he
shows, not that the Law was evil, but themselves weak.--"But we believe
that through the grace of the Lord Jesus we shall be saved even as
they." (v. 11.) Mark how he ends with a fearful consideration. He[3]
does not discourse to them from the Prophets, but from things present,
of which themselves were witnesses. Of course[4] (the Prophets) also
themselves anon add their testimony (infra v. 15), and make the reason
stronger by what has now come to pass. And observe, he first permits
the question to be moved in the Church, and then speaks. "And put no
difference between"--he said not, them of the circumcision, but
"us and them," i.e. the Gentiles: for[5] this (gradual advance) little
by little is stronger. "Why therefore tempt ye God?" who is become
(the) God of the Gentiles: far this was tempting:[6] *** whether He is
able to save even after the Law. See what he does. He shows that they
are in danger. For if, what the Law could not do, faith had power to
do, "we believe that through the grace of the Lord Jesus we shall be
saved even as they" (comp. Gal. ii. 16): but faith falling off, behold,
themselves (are) in destruction. And he did not say, Why do ye
disbelieve? which was more harsh, but, "Tempt God," and that when the
fact is demonstrated.
(c) Great effrontery this, of the Pharisees, that
even after faith they set up the Law, and will not obey the Apostles.
But see these, how mildly they speak, and not in the tone of authority:
such words are amiable, and more apt to fix themselves in the mind.
Observe, it is nowhere a display of words, but demonstration by facts,
by the Spirit. And yet, though they have such proofs, they still speak
gently. And observe they[7] do not come accusing those at Antioch, but
"declaring all things that God had done with them:" (v. 4) but thence
again these men lay hold upon the occasion (to compass their own
objects), "but there rose up," etc. (v. 1.) Such were the pains they
took in their love of power: and it was not with the knowledge of the
Apostles that they Paul and Barnabas were blamed. But still they
brought forward none of these charges: but when they have proved the
matter, then (the Apostles) write in stronger terms. For gentleness[8]
is everywhere a great good:
204
gentleness, I say, not stupid indifference; gentleness, not adulation:
for between these there is a vast difference. Nothing ruffled Paul,
nothing discomposed Peter. When thou hast convincing proofs, why lose
thy temper, to render these of none effect? It is impossible for one
who is out of temper ever to persuade. Yesterday also we discoursed
about anger; but there is no reason why we should not to-day also;
perchance a second exhortation coming directly after the first will
effect somewhat. For indeed a medicine though of virtue to heal a
wound, unless it be constantly renewed, mars all. And think not that
our continual discoursing about the same things is a condemning of you:
for if we condemned you, we should not discourse; but now, hoping that
you will gain much, we speak these things. Would indeed that we did
speak constantly of the same things: would that there were no other
subject of our discourses, than how we might overcome our passions. For
is it not contrary to all reason, that while emperors, living in luxury
and so great honor, have no subject of discourse either while sitting
at table, or at any other time, save only how to overcome their
enemies[1]--and therefore it is that they hold their assemblies each
day, and appoint generals and soldiers, and demand taxes and tributes;
and that of all state affairs, the moving causes are these two, the
overcoming of those who make war upon them, and the establishing of
their subjects in peace--we have no mind for such themes as this, nor
ever even dream of conversing upon them: but how we may buy land, or
purchase slaves, and make our property greater, these are subjects we
can talk about every day, and never be tired of them: while concerning
things in ourselves and really our own, we neither wish to speak
ourselves, nor so much as dream of tolerating advice, nor of enduring
to hear others speaking about them? But answer me, what do you talk
about? About dinner? Why that is a subject for cooks. Of money? Nay,
that is a theme for hucksters and merchants. Of buildings? That belongs
to carpenters and builders. Of land? That talk is for husbandmen. But
for us, there is no other proper business, save this, how we may make
wealth for the soul. Then let not the discourse be wearisome to you.
Why is it that none finds fault with the physician for always
discoursing of the healing art, nor with people of other crafts for
talking about their peculiar arts? If indeed the mastery over our
passions were really achieved, so that there were no need of putting us
in mind, we might reasonably be taxed with ambition and display: or
rather, not then either. For even if it were gained, for all that,
there would be need of discoursing, that one might not relapse and
remain uncorrected: as in fact physicians discourse not only to the
sick, but also to the whole, and they have books on this subject, on
the one part how to free from disease, on the other how to preserve
health. So that even if we are well, still we must not give over, but
must do all in order to the preserving of our health. And when we are
sick there is a twofold necessity for advice: first, that we may be
freed from the disease; secondly, that having been freed, we may not
fall into it again. Well then, we are discoursing now by the method of
treating the sick, not by the rules for the treatment of the healthy.
How then may one root out this evil passion?
how subdue (<greek>uposkeliseie</greek>) this violent
fever? Let us see whence it had its birth, and let us remove the cause.
Whence is it wont to arise? From arrogance and much haughtiness. This
cause then let us remove, and the disease is removed together with it.
But what is arrogance? whence does it arise? for perhaps we are likely
to have to go back to a still higher origin. But whatever course the
reason of the thing may point out, that let us take, that we may go to
the bottom of the mischief, and pluck it up by the roots. Whence then
comes arrogance? From our not looking into our own concerns, but
instead of that, busying ourselves about the nature of land, though we
are not husbandmen, and the nature of gold, though we are not
merchants, and concerning clothing, and everything else: while to
ourselves and our own nature we never look at all. And who, you will
say, is ignorant of his own nature? Many: perhaps all, save a few: and
if ye will, I will show the proof of it. For, tell me, what is man? If
one were asked, will he be able to answer outright to the questions, In
what he differs from the brutes, in what he is akin to the heavenly
inhabitants, what can be made of man? For as in the case of any other
material, so also in this case: man is the subject-matter, but of this
can be made either an angel or a beast. Does not this seem a strange
saying? And yet ye have often heard it in the Scriptures. For of
certain human
205
beings it was said, "he is the angel of the Lord" (Mal. ii. 7): and
"from his lips," saith it, "they shall seek judgment" (Mal. iii. 1):
and again, "I send My angel before Thy face:" but of some, "Serpents,
generation of vipers." (Matt. xii. 34.) So then, it all depends upon
the use. Why do I say, an angel? the man can become God, and a child of
God. For we read, "I have said, Ye are gods, and all of you are
children of the Most High." (Ps. lxxxii. 6.) And what is greater, the
power to become both God and angel and child of God is put into his own
hands. Yea, so it is, man can be the maker of an angel. Perchance this
saying has startled you? Hear however Christ saying: "In the
Resurrection they neither marry nor are given in marriage, but are like
unto the angels." (Matt. xxii. 30.) And again, "He that is able to
receive it, let him receive it." (Matt. xix. 12.) In a word, it is
virtue which makes angels: but this is in our power: therefore we are
able to make angels, though not in nature, certainly in will. For
indeed if virtue be absent, it is no advantage to be an angel by
nature; and the Devil is a proof of this, who was an angel once: but if
virtue be present, it is no loss to be a man by nature; and John is a
proof of this, who was a man, and Elias who went up into heaven, and
all those who are about to depart thither. For these indeed, though
with bodies, were not prevented from dwelling in heaven: while those
others, though without bodies, could not remain in heaven. Let no one
then grieve or be vexed with his nature as if it were a hindrance to
him, but with his will. He (the Devil) from being incorporeal became a
lion: for lo! it saith, "Our adversary, as a roaring lion, walketh
about, seeking whom he may devour (1 Pet. v. 8): we from being
corporeal, become angels. For just as if a person, having found some
precious material, should despise it, as not being an artificer, it
will be a great loss to him, whether it be pearls, or a pearl shell, or
any other such thing that he has seen; so we likewise, if we are
ignorant of our own nature, shall despise it much: but if we know what
it is, we shall exhibit much zeal, and reap the greatest profits. For
from this nature is wrought a king's robe, from this a king's house,
from this nature are fashioned a king's members: all are kingly. Let us
not then misuse our own nature to our hurt. He has made us "a little
lower than the angels," (Ps. viii. 5), I mean, by reason of death: but
even that little we have now recovered. There is nothing therefore to
hinder us from becoming nigh to the angels, if we will. Let us then
will it, let us will it, and having exercised ourselves thoroughly, let
us return honor to the Father, and the Son, and the Holy Spirit, now
and ever, world without end, Amen.
HOMILY XXXIII.
ACTS XV. 13, 15.
"And after they had held their peace, James answered, saying, Men and
brethren, hearken unto me: Symeon hath declared how God at the first
did visit the Gentiles, to take out of them a people for his name. And
to this agree the words of the prophets."
This (James) was bishop, as they say, and therefore
he speaks last, and herein is fulfilled that saying, "In the mouth of
two or three witnesses shall every word be established." (Deut. xvii.
6; Matt. xviii. 16.) But observe the discretion shown by him also, in
making his argument good from the prophets, both new and old.[1] For he
had no acts of his own to declare, as Peter had and Paul. And indeed it
is wisely ordered that this (the active) part is assigned to those, as
not intended. to be locally fixed in Jerusalem, whereas (James) here,
who performs the part of teacher, is no way responsible for what has
been done, while however he is not divided from them in opinion.[*] (b)
"Men and brethren," he says, "hearken unto me." Great is the moderation
of the man. His also is a more complete oration, as indeed it puts the
completion to the matter under discussion. (a) "Symeon," he says,
"declared:" (namely,) in Luke, in that he prophesied, "Which Thou hast
prepared before the face of all nations, a light to
206
lighten the Gentiles, and the glory of Thy people
Israel."[1] (c) "How God at the first did visit the
Gentiles, to take out of them a people for His Name." (Luke ii. 25.)
Then, since that (witness), though[2] from the time indeed he was
manifest, yet had not authority by reason of his not being ancient,
therefore he produces ancient prophecy also, saying, "And to this agree
the words of the Prophets, as it is written: After this I wilt return,
and will build again the tabernacle of David which is fallen down; and
I will build again the ruins thereof, and I will set it up." (v. 16.)
What? was Jerusalem raised up? Was it not rather thrown down? What[3]
sort of raising up does he call that which took place after the return
from Babylon? "That the residue of men," he says, "may seek the Lord,
even all the Gentiles upon whom My Name is called." (v. 17.) Then, what
makes his word authoritative--"Saith the Lord, which doeth all these
things:" and, for that this is no new thing, but all was planned from
the beginning, "Known unto God are all His works from everlasting."[*]
(v. 18.) And then again his authority (<greek>kai</greek>
<greek>to</greek> <greek>axiwma</greek>
<greek>palin</greek>) (as Bishop): "Wherefore my sentence
is, that we trouble not them, which from among the Gentiles are
turned to God: but that we write unto them, that they abstain from
pollution of idols, and from fornication, and from things strangled,
and from blood. For Moses of old time hath in every city them that
preach him, being read in the synagogues every sabbath day." (v.
19-21.) Since[4] then they had heard of the Law, with good reason he
enjoins these things from the Law, that he may not seem to make it of
no authority. And (yet) observe how he does not let them be told these
things from the Law, but from himself, saying, It is not that I heard
these things from the Law, but how? "We have judged." Then the decree
is made in common. "Then pleased it the Apostles and elders, together
with the whole Church, to choose men of their own company"--do you
observe they do not merely enact these matters, and nothing more?--"and
send them to Antioch with Paul and Barnabas:namely, Judas surnamed
Barsabas, and Silas, chief men among the brethren: and they wrote
letters by them after this manner." (v. 22.) And observe, the more to
authenticate the decree, they send men of their own, that there may be
no room for regarding Paul and his company with suspicion. "The
Apostles and elders and brethren send greeting unto the brethren which
are of the Gentiles in Antioch and Syria and Cilicia." (v. 23.) And
mark[5] with what forbearance of all harsh vituperation of those
(brethren) they indite their epistle. "Forasmuch as we have heard, that
certain which went out from us have troubled you with words, subverting
your souls, saying, Ye must be circumcised, and keep the Law: to whom
we gave no such commandment." (v. 24.) Sufficient was this charge
against the temerity of those men, and worthy of the Apostles'
moderation, that they said nothing beyond this. Then to show that they
do not act despotically, that all are agreed in this, that with
deliberation they write this--"It seemed good to us, being assembled
with one accord, to send men of ours whom we have chosen" (v.
25)--then, that it may not look like disparagement of Paul and
Barnabas, that those men are sent, observe the encomium passed upon
them--"together with our beloved Bar-
207
nabas and Paul, men that have hazarded their lives for the name of our
Lord Jesus Christ. We have sent therefore Judas and Silas; who shall
also tell you the same things by mouth. For it seemed good to the Holy
Spirit and to us"--it is not man's doing, it says--"to lay upon you no
greater burden"--again it calls the LaW a burden: then apologizing even
for these injunctions--"save these necessary things" (v. 26-28): "That
ye abstain from meats offered to idols, and from blood, and from things
strangled, and from fornication from which if ye keep yourselves, ye
shall do well. (v. 29.) For these things the New Testament did not
enjoin: we nowhere find that Christ discoursed about these matters; but
these things they take from the Law. "From things strangled," it says,
"and from blood." here it prohibits murder. (Comp. Gen. ix. 5.) "So
when they were dismissed, they came to Antioch: and when they had
gathered the multitude together, they delivered the epistle: which when
they had read, they rejoiced for the consolation." (v. 30-31.) Then
those (brethren) also exhorted them: and having established them, for
towards Paul they were contentiously disposed, so departed from them in
peace. "And Judas and Silas, being prophets also themselves, exhorted
the brethren with many words, and confirmed them And after they had
tarried there a space, they were let go in peace from the brethren
unto the Apostles." (v. 32-33.) No more factions and fightings,
but thenceforth Paul taught.[1]
(Recapitulation.) "Then all the multitude kept
silence," etc. (v. 12.) There was no arrogance in the Church. After
Peter Paul speaks, and none silences him: James waits patiently, not
starts up[2] (for the next word). Great the orderliness (of the
proceedings). No word speaks John here, no word the other Apostles, but
held their peace, for James was invested with the chief rule, and think
it no hardship. So clean was their soul from love of glory. "And after
that they had held their peace, James answered," etc. (v. 13.) (b)
Peter indeed spoke more strongly, but James here more mildly: for thus
it behooves one in high authority, to leave what is unpleasant for
others to say, while he himself appears in the milder part. (a)
But what means it, "How God first (<greek>prwton</greek>)
did visit?" (v. 14.) (It means) from the beginning
(<greek>ex</greek> <greek>arkhs</greek>).[3]
(c) Moreover he well says," Symeon expounded"
(<greek>exhghsato</greek>) (or, interpreted), implying that
he too spake the mind of others. "And to this agree," etc. Observe how
he shows that this is a doctrine of old time. "To take out of the
Gentiles," he says, "a people for His Name." (v. 15.) Not simply,
Chose, but, "for His Name," that is for His glory. His Name is not
shamed by the taking (<greek>prolhYei</greek>) the Gentiles
first, but it is even a greater glory.--Here some even great thing is
hinted at: that these are chosen before all.[4] "After this I will
return, and rebuild the tabernacle of David which is fallen down." (v.
16.) But if one would look into the matter closely, the kingdom of
David does in fact now stand, his Offspring reigning everywhere. For
what is the good of the buildings and the city, with none obeying
there? And what is the harm arising from the destruction of the city,
when all are willing to give their very souls? There is that come which
is more illustrious than David: in all parts of the world is he now
sung. This has come to pass: if so, then must this also come to pass,
"And I will build again the ruins thereof, and I will set it up:" to
what end? "that the residue of men may seek the Lord, and all the
Gentiles, upon whom My Name is called." (v. 17.) If then it was to this
end that the city rose again (namely) because of Him (that was to come)
of them, it shows that of the building of the city the cause is, the
calling of the Gentiles. Who are "the residue?" those who are then
left.[5] "And all the Gentiles, upon whom My Name is called:" but
observe, how he keeps the due order, and brings them in second.
208
"Saith the Lord, which doeth these things." Not "saith" (only), but
"doeth." Why then, it was God's work.--"But the question is other than
this (namely), what Peter spoke more plainly, whether they must be
circumcised. Then why dost thou harangue about these matters?" For what
the objectors asserted, was not that they must not be received upon
believing, but that it must be with the Law. And upon this Peter well
pleaded: but then, as this very thing above all others troubled the
hearers, therefore he sets this to rights again
(<greek>qerapeuei</greek>). And observe, that which was
needful to be enacted as a rule, that it is not necessary to keep the
Law, this Peter introduced: but the milder part,[1] the truth which was
received of old, this James saith, and dwells upon that concerning
which nothing is[2] written, in order that having soothed their minds
by that which is acknowledged, he may opportunely introduce this
likewise. "Wherefore," saith he, "my sentence is, not to trouble them
which from among the Gentiles do turn unto God" '(v. 19), that is, not
to subvert: for, if God called them, and these observances subvert, we
fight against God. And[3] again, "them which from the Gentiles," he
saith, "do turn." And he says well, with authority, the "my sentence
is. But that we write unto them that they abstain from pollutions of
idols, and from fornication"--(b) and yet they often insisted upon
these points in discoursing to them[4]--but, that he may seem also to
honor the Law (he mentions), these also, speaking (however) not as from
Moses but from the Apostles, and to make the commandments many, he has
divided the one into two (saying), "and from things strangled, and from
blood." (v. 20.) For these, although relating to the body, were
necessary to be observed, because (these things) caused great evils,
"For Moses hath of old times in every city," etc. (v. 21.) This above
all quieted them. (<greek>anepausen</greek>) (a) For this
cause I affirm that it is good (so "to write to them.") Then why do we
not write the same injunctions to Jews also? Moses discourses unto
them. See what condescension (to their weakness)! Where it did no harm,
he set him up as teacher, and indulged them with a gratification which
hindered nothing, by permitting Jews to hear him in regard of these
matters, even while leading away from him them of the Gentiles. See
what wisdom! He seems to honor him, and to set him up as the authority
for his own people, and by this very thing he leads away the Gentiles
from him![*] "Being read in the synagogues every sabbath day." Then why
do they not learn (what is to be learnt) out of him, for instance **
?[5] Through the perversity of these men. He shows that even these (the
Jews) need observe no more (than these necessary thing's). And
209
if we do not write to them, it is not that they are bound to observe
anything more, but only that they have one to tell them. And he does
not say, Not to offend, nor to turn them back,[1] which is what Paul
said to the Galatians, but, "not to trouble them:" he shows that the
point (<greek>katorqwma</greek>) if carried is nothing but
a mere troubling. Thus he made an end of the whole matter;[2] and while
he seems to preserve the Law by adopting these rules from it, he
unbinds it by taking only these. (c)[3] There was a design of
Providence in the disputation also, that after the disputation the
doctrine might be more firm. "Then pleased it the Apostles to send
chosen men of their own company," etc., no ordinary persons, but the
"leading men; having written" (letters) "by them after this manner. To
those in Antioch," it says, "and Syria and Cilicia." (v. 22, 23) where
the disease had its birth. Observe how they say nothing harsher
(<greek>forti</greek>-<greek>kwteron</greek>)
against those men, but look to one thing only, namely, to undo (the
mischief) which has been done. For this would make even the movers of
the faction there to confess (that they were wrong). They do not say,
The seducers, the pestilent fellows, or suchlike: though where need is,
Paul does this, as when he says, "O full of all guile" (ch. xiii. 10):
but here, the point being carried, there was no need. And observe, they
do not put it, That certain from us ordered you to keep the Law, but,
"Troubled you with words, subverting your souls,"--nothing could be
more proper (<greek>kuriwteron</greek>) than that word:
none (of the other speakers) has so spoken of the things done by those
men. "The souls," he says, already strongly established, these persons
are <greek>anaskeuazontes</greek> as in speaking of a
building, "taking them down again:" displacing them
(<greek>metatiqentes</greek>) from the foundation).[4] "To
whom," he says, "we gave no such commandment. It seemed good therefore
to us being assembled with one accord, to send chosen men unto you
together with our beloved Barnabas and Paul, men that have hazarded
their lives for the Name of our Lord Jesus Christ." (v. 25, 26.) If
"beloved," they will not despise them, if they "have hazarded their
lives," they have themselves a right to be believed. "We have sent," it
saith, "Judas and Silas, who shall also tell you the same things by
word of mouth." (v. 27.) For it was necessary that there should be not
merely the Epistle there by itself, lest they should say that Paul and
Barnabas had suppressed a (the real purport), that they said one thing
instead of another. The encomium passed upon Paul stopped their mouths.
For this is the reason why neither Paul comes alone nor Barnabas (with
him), but others also from the Church; that he may not be suspected,
seeing it was he that advocated that doctrine: nor yet those from
Jerusalem alone. It shows that they have a right to be believed. "For
it seemed good," say they, "to the Holy Ghost and to us" (v. 28): not
making themselves equal (to Him[6])--they are not so mad. But why does
it put this (so)? Why did they add, "And to us," and yet it had
sufficed to say, "To the Holy Ghost?" The one, "To the Holy Ghost,"
that they may not deem it to be of man; the other, "To us," that they
may be taught that they also themselves admit (the Gentiles), although
themselves being in circumcision. They have to speak to men who are
still weak and afraid of them: this is the reason why this also is
added. And it shows that it is not by way of condescension that they
speak, neither because they spared them, nor as considering them weak,
but the contrary; for great was the reverence of the teachers also? "To
lay upon you no
210
greater burden "--they[1] are ever calling it a burden--and again,
"save these necessary things:" for that was a superfluous burden. See
here a brief Epistle, with nothing more in it (than was needed),
neither arts of persuasion (<greek>kataskeuas</greek>) nor
reasonings, but simply a command: for it was the Spirit's legislating.
"So when they were dismissed they came to Antioch, and having gathered
the multitude together, they delivered to them the epistle." (v. 30.)
After the epistle, then (Judas and Silas) also themselves exhort them
by word (v. 31): for this also was needful, that (Paul and Barnabas)
might be quit of all suspicion. "Being prophets also themselves," it
says, exhorted the brethren "with many words." It shows here the right
that Paul and Barnabas have to be believed. For Paul also might have
done this, but it behooved to be done by by these.[2] "And after they
had tarried there a space, they were let go in peace. (v. 33.)
No[3] more faction. On this occasion, I suppose, it
was that they received the right hand, as he says himself, "They gave
to me and Barnabas right hands of fellowship." (Gal. ii. 9.) There he
says, "They added nothing to me."[*] (ib. 6.) For they confirmed his
view: they praised and admired it.--It shows that even from human
reasonings it is possible to see this, not to say from the Holy Ghost
only, that they sinned a sin not easy to be corrected. For such things
need not the Spirit.--It shows that the rest are not necessary, but
superfluous. seeing these things are necessary. "From which if ye keep
yourselves," it saith, "ye shall do well." It shows that nothing is
lacking to them, but this is sufficient. For it might have been done
also without letters, but that there may be a law in writing (they send
this Epistle): again, that they may obey the law (the Apostles), also
told those men (the same things), and they did this, "and confirmed
them, and having tarried a space were let go in peace."
Let us not then be offended on account of the
heretics. For look, here at the very outset of the preaching, how many
offences there were: I speak not of those which arose from them that
were without; for these were nothing: but of the offences which were
within. For instance, first Ananias, then the "murmuring," then Simon
the sorcerer; afterwards they that accused Peter on account of
Cornelius, next the famine,[4] lastly this very thing, the chief of the
evils. For indeed it is impossible when any good thing has taken place,
that some evil should not also subsist along with it. Let us not then
be disturbed, if certain are offended, but let us thank God even for
this, because it makes us more approved. For not tribulations only, but
even temptations also render us more illustrious. A man is no such
great lover of the truth, only for holding to it when there is none to
lead him astray from it: to hold fast to the truth when many are
drawing him away, this makes the proved man. What then? Is this why
offences come? I am not speaking as if God were the author of them: God
forbid! but I mean, that even out of their wickedness He works good to
us: it was never His wish that they should arise: "Grant to them," He
saith, "that they may be one" (John xvii. 21): but since offences do
come, they are no hurt, to these, but even a benefit: just as the
persecutors unwillingly benefit the Martyrs by dragging them to
martyrdom, and yet they are not driven to this by God; just so is it
here. Let us not look (only at this), that men are offended: this very
thing is itself a proof of the excellence of the doctrine--that many
stimulate and counterfeit it: for it would not be so, if it were not
good. And this I will now show, and make on all hands plain to you. Of
perfumes, the fragrant spices are they which people adulterate and
counterfeit; as, for instance, the amomum leaf. For because these are
rare and of necessary use, therefore there come to be spurious
imitations likewise. Nobody would care to counterfeit any common
article. The pure life gets many a false pretender to it: no man would
care to counterfeit the man of vicious life; no, but the man of
monastic life.--What then shall we say to the heathen? There comes a
heathen and says, "I wish to become a Christian, but I know not whom to
join: there is much fighting and faction among you, much confusion:
which doctrine am I to
211
choose?" How shall we answer him? "Each of you" (says he) "asserts, 'I
speak the truth.'" (b) No[1] doubt: this is in our favor. For if we
told you to be persuaded by arguments, you might well be perplexed: but
if we bid you believe the Scriptures, and these are simple and true,
the decision is easy for you. If any agree with the Scriptures, he is
the Christian; if any fight against them, he is far from this rule. (a)
"But which am I to believe, knowing as I do nothing at all of the
Scriptures? The others also allege the same thing for themselves. What
then (c)if the other come, and say that the Scripture has this, and you
that it has something different, and ye interpret the Scriptures
diversely, dragging their sense (each his own way)?" And you then, I
ask, have you no understanding, no judgment? "And how should I be able
(to decide)," says he, "I who do not even know how to judge of your
doctrines? I wish to become a learner, and you are making me forthwith
a teacher." If he say this, what, say you, are we to answer him? How
shall we persuade him? Let us ask whether all this be not mere pretence
and subterfuge. Let us ask whether he has decided
(<greek>kategnwke</greek>) against the heathen (that they
are wrong). The fact[2] he will assuredly affirm, for of course, if he
had not so decided, he would not have come to (enquire about) our
matters let us ask the grounds on which he has decided, for to be sure
he has not settled the matter out of hand. Clearly he will say,
"Because (their gods) are creatures, and are not the uncreated God."
Good. If then he find this in the other parties
(<greek>aireseis</greek>), but among us the contrary, what
argument need we? We all confess that Christ is God. But let us see who
fight (against this truth), and who not. Now we, affirming Him to be
God speak of Him things worthy of God, that He hath power, that He is
not a slave, that He is free, that He doeth of Himself: whereas the
other says the reverse. Again I ask: if you would learn (to be) a
physician,[3] ***? And yet among them are many (different) doctrines.
For if you accept without more ado just what you are told, this is not
acting like a man: but if you have judgment and sense, you shall
assuredly know what is good. We affirm the Son to be God, we verify
(<greek>epalhqeu</greek>-<greek>omen</greek>)
what we affirm: but they affirm indeed, but (in fact) confess
not.--But[4] to mention (something) even plainer: those have certain
persons from whom they are called, openly showing the name of the
heresiarch himself, and each heresy in like manner: with us, no man has
given us a name, but the faith itself. However, this (talk of yours) is
mere pretence and subterfuge. For answer me: how is it that if you
would buy a cloak, though ignorant of the art of weaving, you do not
speak such words as these--"I do not know how to buy; they cheat
me"--but do all you can to learn, and so whatever else it be that you
would buy: but here you speak these words? For at this rate, you will
accept nothing at all. For let there be one that has no (religious)
doctrine whatever: if he should say what you say about the
Christians--"There is inch a multitude of men, and they have different
doctrines; this a heathen, that a Jew, the other a Christian: no need
to accept any doctrine whatever, for they are at variance one with
another; but I am a learner, and do not wish to be a judge"[5]--but if
you have yielded (so far as) to pronounce against
(<greek>kataginwskein</greek>) one doctrine, this pretext
no longer has place for you. For just as you were able to reject the
spurious, so here also, having come, you shall be able to prove what is
profitable. For he that has not pronounced against any doctrine at all,
may easily say this: but he that has pronounced against any, though he
have chosen none, by going on in the same way, will be able to see what
he ought to do. Then let us not make pretexts and excuses, and all will
be easy. For, to show you that all this is mere excuse, answer me this:
Do you know what you ought to do, and what to leave undone? Then why do
you not what you ought? Do that, and by right reason seek of God, and
He will assuredly reveal it to thee. "God," it saith, "is no respecter
of persons, but in every nation he that feareth Him, and worketh
righteousness, is accepted with Him."
212
(ch. x. 34, 35.) It cannot be that he who hears without prejudice
should not be persuaded. For just as, if there were a rule, by which
everything behooved to be put straight, it would not need much
consideration, but it would be easy to detect the person who measures
falsely (<greek>ton</greek>
<greek>parametrounta</greek>
<greek>labein</greek>), SO is it here. "Then how is it they
do not see it at a glance?" Many things are the cause of this: both
preconceived opinion, and human causes:
(<greek>aitiai</greek>). The others, say you, say the same
thing about us. How? For are we separated from the Church? have we our
heresiarchs? Are we called after men--as one of them has Marcion,[1]
another Manichaeeus, a third Arius, for the author and leader (of his
sect)? Whereas if we likewise do receive an appellation from any man,
we do not take them that have been the authors of some heresy, but men
that presided over us, and governed the Church. We have no "masters
upon the earth"--God forbid--we have "One Master that is in heaven."
(Matt. xxiii. 9, 10.) "And those also," says he, "say the same." But
there stands the name set over them, accusing them, and stopping their
mouths.--How"[2] is it, there have been many heathen, and none of them
asked these questions: and among the philosophers there were these
(differences), and yet none of those holding the right party
(<greek>airesin</greek>) was hindered (thereby)?--Why did
not (those believers) say, when (the others) raised these questions,
"Both these and those are Jews: which must we believe?" But they
believed as they ought. Then let us also obey the laws of God, and do
all things according to His good pleasure,[3] that having virtuously
passed this life present, we may be enabled to attain unto the good
things promised to them that love Him, by the grace and mercy of our
Lord Jesus Christ, with Whom to the Father and the Holy Ghost together,
be glory, dominion, honor, now and ever, world without end. Amen.
HOMILY XXXIV.
ACTS XV. 35.
"Paul also and Barnabas continued in Antioch, teaching and preaching
the word of the Lord, with many others also."
Observe again their humility, how they let others
also take part in the preaching. "And some days after Paul said unto
Barnabas, Let us go again and visit our brethren in every city where we
have preached the word of the Lord, and see how they do. And Barnabas
determined to take with them John, whose surname was Mark. But Paul
thought not good (<greek>hxiou</greek> see note[3], p. 213)
to take him with them, who departed from them from Pamphylia, and went
not with them to the work. And the contention (or exasperation) was so
sharp between them, that they departed asunder one from the other." (v.
36-39.) And already indeed Luke has described to us the character of
the Apostles,[4] that the one was more tender and indulgent, but this
one more strict and austere. For the gifts are diverse--(the gifts, I
say), for that this is a gift is manifest--but the one befitting one,
the other another set of characters, and if they change places, harm
results instead of good. (b) In the Prophets[5] too we find this:
diverse minds, diverse characters: for instance, Elias austere, Moses
meek. So here Paul is more vehement. And observe for all this, how
gentle he is. "Thought not good," it says, "to take him with them that
had departed from them from Pamphylia." (a) And there seems indeed to
be exasperation (<greek>paroxusmos</greek>), but in fact
the whole matter is a plan of the Divine Providence, that each should
receive his proper place: and it behooved that they
213
should not be upon a par, but the one should lead, and the other be
led. "And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose
Silas, and departed, being recommended by the brethren unto the grace
of God. And he went through Syria and Cilicia, confirming the
Churches." (v. 39-41.) And this also is a work of Providence. For the
Cyprians had exhibited nothing of the like sort as they at Antioch and
the rest: and those needed the softer character, but these needed such
a character as Paul's. "Which[1] then," say you, "did well? he that
took, or he that left?" *** (c)For just as a general would not choose
to have a low person always to his baggage-bearer, so neither did the
Apostle. This corrected the other's, and instructed (Mark) himself.
"Then did Barnabas ill?" say you. "And how is it not amiss
(<greek>atopon</greek>), that upon so small a matter there
should arise so great an evil?" In the first place then, no evil did
come of it, if, sufficing each for whole nations, they were divided the
one from the other, but a great good. And besides, they would not
readily have chosen to leave each other. But admire, I pray you, the
writer, how he does not conceal this either. "But at any rate," say
you, "if they must needs part, let it be without exasperation." Nay,
but if nothing more, observe this, that in this too is shown what was
of man[2] (in the preaching of the Gospel). For if the like behooved to
be shown (even) in what Christ did, much more here. And besides, the
contention cannot be said to be evil, when each disputes for such
objects (as here) and with just reason. I grant you, if the
exasperation were in seeking his own, and contending for his own honor,
this might well be (reproved): but if wishing, both the one and the
other, to instruct and teach, the one took this way and the other that,
what is there to find fault with? For in many things they acted upon
their human judgment; for they were not stocks or stones. And observe
how Paul impeaches (Mark), and gives the reason. For of his exceeding
humility, he reverenced Barnabas, as having been partner with him in so
great works, and being with him: but still he did not so reverence him,
as to overlook (what was necessary). Now which of them advised best, it
is not for us to pronounce: but thus far (we may affirm), that it was a
great arrangement of Providence, if these[4] were to be vouchsafed a
second visitation, but those were not to be visited even once.[*]
(a) "Teaching and preaching the word of the Lord."
(v. 35.) They[5] did not simply tarry in Antioch, but taught. What did
they "teach," and what "preach" (evangelize)? They both (taught) those
that were already believers, and (evangelized) those that were not yet
such. "And some days after," etc. (v. 36.) For because there were
offences without number, their presence was needed. (d) "How they do,"
he says. And this he did not know: naturally. See him ever alert,
solicitous, not bearing to sit idle, though he underwent dangers
without end. Do you mark, it was not of cowardice that he came to
Antioch? He acts just as a physician does in the case of the sick. And
the need of visiting them he showed by saying, "In which we preached
the word. And Barnabas determined," etc. (v. 37-40.) (So) Barnabas[6]
"departed, and went not With (him)." (b) The point to be considered, is
not that they differed in their opinions, but that they accommodated
themselves the one to the other (seeing), that thus it was a greater
good their being parted:[7] and
214
the matter took a pretext from this What then? did they withdraw in
enmity? God forbid! In fact you see after this Barnabas receiving many
encomiums from Paul in the Epistles. There was "sharp contention," it
says, not enmity nor quarrelling. The contention availed so far as to
part them. "And Barnabas took Mark," etc. And with reason: for what
each supposed to be profitable, he did not forego[1] thereafter,
because of the fellowship with the other. Nay, it seems to me that the
parting took place advisedly (<greek>kata</greek>
<greek>sunesin</greek>), and that they said one to another
"As I wish not, and thou wishest, therefore that we may not fight, let
us distribute the places." So that in fact they did this, altogether
yielding each to the other: for Barnabas wished Paul's plan to stand,
therefore withdrew; on the other hand, Paul wished the other's plan to
stand, therefore he withdrew. Would to God we too made such
separations, as to go forth for preaching. A wonderful man this is; and
exceedingly great! To Mark this contest was exceedingly beneficial. For
the awe inspired by Paul converted him, while the kindness of Barnabas
caused that he was not left behind: so that they contend indeed, but
the gain comes to one and the same end. For indeed, seeing Paul
choosing to leave him, he would be exceedingly awed, and would condemn
himself, and seeing Barnabas so taking his part, he would love him
exceedingly: and so the disciple was corrected by the contention of the
teachers: so far was he from being offended thereby. For if indeed they
did this with a view to their own honor, he might well be offended: but
if for his salvation, and they contend for one and the same object, to
show that he who honored him * * * had well determined,[2] what is
there amiss (<greek>atopon</greek>) in it?
(e) "But Paul," it says, "departed, having chosen
Silas, and being commended to the grace of God." What is this? They
prayed it says: they besought God. See on all occasions how the prayer
of the brethren can do great things. And now he journeyed by land,
wishing even by his journeying to benefit those who saw
(<greek>tous</greek> <greek>orwntas</greek>)
him. For when indeed they were in haste they sailed, but now not so.
(c) "And he went through Syria and Cilicia, confirming the Churches.
Then came he to Derbe and Lystra." (v. 41.) Mark the wisdom of Paul: he
does not go to other cities before he has visited them which had
received the Word. For it is folly to run at random. This let us also
do: let us teach the first in the first place, that these may not
become an hindrance to them that are to come after.
"And, behold a certain disciple was there, named
Timotheus, the son of a certain woman, which was a Jewess, and
believed; but his father was a Greek: which was well reported of by the
brethren that were at Lystra and Iconium. Him would Paul have to go
forth with him; and took and circumcised him because of the Jews which
were in those quarters; for they knew all that his father was a Greek."
(ch. xvi. 1-3.) It is indeed amazing, the wisdom of Paul! He that has
had so many battles about circumcision, he that moved all things to
this end, and did not give over until he had carried his point, now
that the decree is made sure, circumcises the disciple. He not only
does not forbid others, but himself does this thing. (b) "Him," it
says, "he would have to go forth with him." And the wonder is this,
that he even took him unto him.[3] "Because of the Jews," it says,
"which were in those parts:" for they would not endure to hear the word
from one uncircumcised. (a) Nothing could be wiser. So that in all
things he looked to what was profitable: he did nothing upon his own
preference (<greek>prolhYei</greek>). (c) And what (then)?
Mark the success: he circumcised, that he might take away circumcision:
for he preached the decrees of the Apostles. "And as they went through
the cities, they delivered them the decrees for to keep, that were
ordained of the Apostles and elders which were at Jerusalem. And so
were the Churches established in the faith, and increased in number
daily." (v. 4, 5.) Dost thou mark fighting, and by fighting,
edification? Not warred upon by others, but themselves doing contrary
things, so they edified the Church! They introduced a decree not to
circumcise, and he circumcises! "And so were the Churches," it says,
"established in the faith," and in multitude: "increased," it says, "in
number daily." Then he does not continue to tarry with these, as having
come to visit them: but how? he goes fur-
215
ther. "Now when they had gone throughout Phrygia and the region of
Galatia, and were forbidden of the Holy, Ghost to preach the word in
Asia," (v. 6.) having left Phrygia and Galatia, they hastened into the
interior. For, it says, "After they were come to Mysia, they assayed to
go into Bithynia: but the Spirit suffered them not." (v. 7.) Wherefore
they were forbidden, he does not say, but that they were "forbidden,"
he does say, teaching us to obey and not ask questions, and showing
that they did many things as men. "And the Spirit," it says, "suffered
them not: but having passed by Mysia they came down to Troas." (v. 8.)
"And a vision appeared to Paul in the night; There stood a man of
Macedonia, and prayed him, saying, Come over into Macedonia, and help
us." (v. 9.) Why a vision, and not the Holy Ghost? because He forbade
the other) He would even in this way draw them over: since to the
saints also He appeared in a dream, and in the beginning (Paul) himself
saw a vision, "a man coming in and laying his hands upon him." (ch. ix.
12.) In[2] this manner also Christ appears to him, saying, "Thou must
stand before Caesar." Then for this reason also He draws him thither,
that the preaching may be extended. This is why he was forbidden to
tarry long in the other cities, Christ urging him on. For these were to
enjoy the benefit of John for a long time, and perhaps did not
extremely need him (Paul), but thither he behooved to go. And now he
crosses over and goes forth. "And after he had seen the vision,
immediately we endeavored to go into Macedonia, assuredly gathering
that the Lord had called us for to preach the Gospel unto them." (v.
10.) Then the writer mentions also the places, as relating a history,
and showing where he made a stay (namely), in the greater cities, but
passed by the rest. Therefore loosing from Troas, we came with a
straight course to Samothracia, and the next day to Neapolis; and from
thence to Philippi, which is the chief city of that part of Macedonia,
and a colony." (v. 11, 12.) It is a high distinction for a city, the
being a colony. "And in this city we were tarrying certain days." But
let us look over again what has been said. (Recapitulation.) "And after
some days, Paul said," etc. (ch. xv. 36.) He put to Barnabas a
necessity for their going abroad, saying "Let us visit the cities m
which we preached the word." "But Paul begged," etc. (v. 38.) And yet
no need for him to beg, who had to make an accusation presently.
This[3] happens even in the case where God and men are the parties: the
man requests, God is wroth. For instance, when He saith, "If her father
had spit in her face" (Num. xii. 14): and again, "Let me alone, and in
Mine anger I will blot out this people." (Ex. xxxii. 32.) And Samuel
when he mourns for Saul. (1 Sam. xv. 35.) For by both, great good is
done. Thus also here: the one is wroth, the other not so. The same
happens also in matters where we are concerned. And the sharp
contention with good reason, that Mark may receive a lesson, and the
affair may not seem mere stage-playing. For it is not to be thought
that he[4] who bids, "Let not the sun go down upon your wrath," (Eph.
iv. 26) would have been wroth because of such a matter as this: nor
that he who on all occasions gave way would not have given way here, he
who so greatly loved Paul that before this he sought him in Tarsus, and
brought him to the Apostles, and undertook the alms in common with him,
and in common the business relating to the decree. But they take
themselves so as to instruct and make perfect by their separation them
that need the teaching which was to come from them. And he rebukes
others indeed, but bids do good to all men. As in fact he does
elsewhere, saying, "But ye, be not weary in well-doing."
216
(2 Thess. iii. 13.) This we also do in our common practice. Here it
seems to me that others also were alike displeased with Paul. And
thereupon taking them also apart, he does all, and exhorts and
admonishes. Much can concord do, much can charity. Though it be for a
great matter thou askest; though thou be unworthy, thou shall be heard
for thy purpose of heart: fear not.
"He went," it says, "through" the cities "And,
behold, there was a disciple, by name Timothy, who had a good report of
the brethren which were in Lystra and Iconium." (v. 41; xvi. 1.) Great
was the grace of Timothy. When Barnabas departed
(<greek>apesth</greek>), he finds another, equivalent to
him. Of him he saith, "Remembering thy tears and thy unfeigned faith,
which dwelt first in thy grandmother Lois, and in thy mother Eunice."
(2 Tim. i, 5.) His father continued to be a Gentile,[1] and therefore
it was that (Timothy) was not circumcised. (a) Observe the Law already
broken. Or if not so, I suppose he was born after the preaching of the
Gospel but this is perhaps not so. (c) He was about to make him a
bishop, and it was not meet that he should be uncircumcised. (e) And
this was not a small matter, seeing it offended after so long a
time:[2] (b) "for from a child," he says, "thou hast known the Holy
Scriptures." (ib. iii. 15.) (d) "And as they went through the cities,
they delivered them the decrees for to keep." (v. 4.) For until then,
there was no need for the Gentiles to keep any such. The beginning of
the abrogation was the Gentiles' not keeping these things, and being
none the worse for it: nor having any inferiority in respect of faith:
anon, of their own will they abandoned the Law. (f) Since therefore he
was about to preach, that he might not smite the Jews a double blow, he
circumcised Timothy. And yet he was but half (a Jew by birth),[3] his
father being a Greek: but yet, because that was a great point carried
in the cause of the Gentiles, he did not care for this: for the Word
must needs be disseminated: therefore also he with his own hands
circumcised him.[*] "And so were the churches established in the
faith." Do you mark here also how from going counter (to his own
object) a great good results? "And increased in number daily." (v. 5.)
Do you observe, that the circumcising not only did no harm, but was
even of the greatest service? "And a vision appeared unto Paul in the
night." (v. 9.) Not now by Angels, as to Philip, as to Cornellius, but
how? By a vision it is now shown to him: in more human sort, not now as
before (i.e., v. 6, 7) in more divine manner. For where the compliance
is more easy, it is done in more human sort; but where great force was
needed, there in more divine. For since he was but urged to preach, to
this end it is shown him in a dream: but to forbear preaching, he could
not readily endure: to this end the Holy Ghost reveals it to him. Thus
also it was then with Peter, "Arise, go down." (ch. x. 20.) For of
course the Holy Spirit did not work what was otherwise easy: but (here)
even a dream sufficed him. And to Joseph also, as being readily moved
to compliance, the appearance is in a dream, but to the rest in waking
vision. (Matt. i. 20; ii. 13, 19.) Thus to Cornelius, and to Paul
himself. "And lo, a man of Macedonia," etc. and not simply enjoining,
but "beseeching," and from the very persons in need of (spiritual)
cure. (ch. x. 3; ix. 3.) "Assuredly gathering," it says, "that the Lord
had called us." (v. 10), that is, inferring, both from the circumstance
that Paul saw it and none other, and from the having been "forbidden by
the Spirit," and from their being on the borders; from all these they
gathered. "Therefore loosing from Troas, we came with a straight
course," etc. (v, 11.) That is, even the voy-
217
age made this manifest: for there was no tardiness. It became the very
root of Macedonia.[1] It was not always in the way of "sharp
contention" that the Holy Spirit wrought: but this so rapid progress
(of the Word) was a token that the thing was more than human. And yet
it is not said that Barnabas was exasperated, but, "Between them there
arose a sharp contention." (v. 39.) If the one was not exasperated
neither was the other.
Knowing this, let us not merely pick out
(<greek>eklegwmen</greek>) these things, but let us learn
and be taught by them : for they were not written without a purpose. It
is a great evil to be ignorant of the Scriptures: from the things we
ought to get good from, we get evil. Thus also medicines of healing
virtue, often, from the ignorance of those who use them, ruin and
destroy: and arms which are meant to protect, are themselves the cause
of death unless one know how to put them on. But the reason is, that we
seek everything rather than what is good for ourselves. And in the case
of a house, we seek what is good for it, and we would not endure to see
it decaying with age, or tottering, or hurt by storms: but for our soul
we make no account: nay, even should we see its foundations rotting, or
the fabric and the roof, we make no account of it. Again, if we possess
brute creatures, we seek what is good for them: we call in both
horse-feeders and horse-doctors, and all besides:[2] we attend to their
housing, and charge those who are entrusted with them, that they may
not drive them at random or carelessly, nor take them out by night at
unseasonable hours nor sell away their provender; and there are many
laws laid down by us for the good of the brute creatures: but for that
of our soul there is no account taken. But why speak I of brute
creatures which are useful to us ? There are many who keep small birds
(or "sparrows ") "which are useful for nothing except that they simply
amuse, and there are many laws even about them, and nothing is
neglected or without order, and we take care for everything rather than
for our own selves. Thus we make our selves more worthless than all.
And if indeed a person abusively call us "dog," we are annoyed: but
while we are opprobrious to ourselves, not in word, but in deed, and do
not even bestow as much care on our soul as on dogs, we think it no
great harm. Do you see how all is full of darkness? How many are
careful about their dogs, that they may not be filled with more than
the proper food, that so they may be keen and fit for hunting, being
set on by famine and hunger: but for themselves they have no care to
avoid luxury: and the brute creatures indeed they teach to exercise
philosophy, while they let themselves sink down into the savageness of
the brutes. The thing is a riddle. "And where are your philosophic
brutes ?" There are such; or, say, do you not take it to be philosophy,
when a dog gnawed with hunger, after having hunted and caught his prey,
abstains from the food; and though he sees his meal ready before him,
and with hunger urging him on, yet waits for his master ? Be ashamed of
yourselves: teach your bellies to be as philosophic. You have no
excuse. When you have been able to implant such philosophic
self-command in an irrational nature, which neither speaks nor hears
reason, shall you not much more be able to implant it in yourself? For
that it is the effect of man's care, not of nature is plain: since
otherwise all dogs ought to have this habit. Do you then become as
dogs. For it is you that compel me to fetch my examples thence: for
indeed they should be drawn from heavenly things; but since if I speak
of those, you say, "Those are (too) great," therefore I speak nothing
of heavenly things: again, if I speak of Paul, you say, "He was an
Apostle :" therefore neither do I mention Paul: if again I speak of a
man, you say, "That person could do it:" therefore I do not mention a
man even, but a brute creature; a creature too, that has not this habit
by nature, lest you should say that it effected this by nature, and not
(which is the fact) from choice: and what is wonderful, choice not
self-acquired, but (the result of) your care. The creature does not
give a thought to the fatigue, the wear and tear it has undergone in
running down the prey, not a thought to this, that by its own proper
toil it has made the capture: but casting away all these regards, it
observes the command of its master, and shows itself superior to the
cravings of appetite. "True; because it looks to be praised, it looks
to get a greater meal." Say then to yourself, that the dog through hope
of
218
future pleasure, despises that which is present: while you do not
choose for hope of future good things to despise those which are
present; but he indeed knows, that, if he tastes of that food at the
wrong time and against his master's will, he will both be deprived of
that, and not get even that which was apportioned to him, but receive
blows instead of food: whereas you cannot even perceive this, and that
which he has learnt by dint of custom, you do not succeed in acquiring
even from reason. Let us imitate the dogs. The same thing hawks also
and eagles are said to do: what the dogs do with regard to hares[1] and
deer, the same do those with regard to birds; and these too act from a
philosophy learnt from men. These facts are enough to condemn us, these
enough to convict us. To mention another thing :--they that are skilled
in breaking horses, shall take them, wild, fierce, kicking, biting, and
in a short time so discipline them, that though the teacher be not
there, it is a luxury to ride them, their paces are so thoroughly
well-ordered: but the paces of the soul may be all disordered, and none
cares for it: it bounds, and kicks, and its rider[2] is dragged along
the ground like a child, and makes a most disgraceful figure, and yet
no one puts curbs on her, and leg-ties, and bits, nor mounts upon her
the skilful rider--Christ, I mean. And therefore it is that all is
turned upside down. For when you both teach dogs to master the craving
of the belly, and tame the fury in a lion, and the unruliness of
horses, and teach the birds to speak plainly, how inconsistent must it
not be--to implant achievements of reason in natures that are without
reason, and to import the passions of creatures without reason into
natures endowed with reason ? There is no excuse for us, none. All who
have succeeded (in mastering their passions) will accuse us, both
believers and unbelievers: for even unbelievers have so succeeded; yea,
and wild beasts, and dogs, not men only: and we shall accuse our own
selves, since we succeed, when we will, but when we are slothful, we
are dragged away. For indeed many even of those who live a very wicked
life, have oftentimes changed themselves when they wished. But the
cause is, as I said, that we go about seeking for what is good for
other things, not what is good for ourselves. If you build a splendid
house, you know what is good for the house, not what is good for
yourself: if you take a beautiful garment, you know what is good for
the body, not for yourself: and if you get a good horse, it is so
likewise. None makes it his mark how his soul shall be beautiful; and
yet, when that is beautiful, there is no need of any of those things:
as, if that be not beautiful, there is no good of them. For like as in
the case of a bride, though there be chambers hung with tapestry
wrought with gold, though there be choirs of the fairest and most
beautiful women, though there be roses and garlands, though there be a
comely bridegroom, and the maidservants and female friends, and
everybody about them be handsome, yet, if the bride herself be full of
deformity, there is no good of all those; as on the other hand if she
were beautiful, neither would there be any loss arising from (the want
of) those, nay just the contrary; for in the case of an ugly bride,
those would make her look all the uglier, while in the other case, the
beautiful would look all the more beautiful: just so, the soul, when
she is beautiful, not only needs none of those adjuncts, but they even
cast a shade over her beauty. For we shall see the philosopher shine,
not so much when in wealth, as in poverty. For in the former case many
will impute it to his riches, that he is not superior to riches:[3] but
when he lives with poverty for his mate, and shines through all, and
will not let himself be compelled to do anything base, then notre
claims shares with him in the crown of philosophy. Let us then make our
soul beauteous, if at least we would fain be rich. What profit is it,
when your mules indeed are white and plump and in good condition, but
you who are drawn by them are lean and scurvy and ill-favored ? What is
the gain, when your carpets indeed are soft and beautiful, full of rich
embroidery and art, and your soul goes clad in rags, or even naked and
foul? What the gain, when the horse indeed has his paces beautifully
ordered, more like dancing than stepping, while the rider, together
with his choral[4] train and adorned with more than bridal ornaments,
is more crooked than the lame,
219
and has no more command over hands and feet than drunkards and madmen ?
Tell me now, if some one were to give you a beautiful horse, and to
distort your body, what would be the profit ? Now you have your soul
distorted, and care you not for it? Let us at length, I beseech you,
have a care for our own selves. Do not let us make our own selves more
worthless than all beside. If anyone insult us with words, we are
annoyed and vexed: but insulting ourselves as we do by our deeds, we do
not give a thought to it. Let us, though late, come at last to our
senses, that we may be enabled by having much care for our soul, and
laying hold upon virtue, to obtain eternal good things, 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
evermore, world without end. Amen.
HOMILY XXXV.
ACTS XVI. 13, 14.
"And on the sabbath we went out of the city by a river side, where
prayer was wont (Chrys. "was thought likely") to be made; and we sat
down, and spake unto the women which resorted thither. And a certain
woman named Lydia, a seller of purple, of the city of Thyatira, which
worshipped God, heard us: whose heart the Lord opened, that she
attended unto the things which were spoken of Paul."
SEE again Paul judaizing. "Where[1] it was thought,"
it says, both from the time and from the place, "that prayer would
be.--Out of the city, by a river side:" for it is not to be supposed
that they prayed only where there was a synagogue; they also prayed out
of synagogue, but then for this purpose they set apart, as it were, a
certain place, because as Jews they were more corporeal--and, "on the
sabbath-day," when it was likely that a multitude would come
together.[*] "And we sat down, and spake to the women which resorted
thither." Mark again the freedom from all pride. "And a certain woman
:" a woman and she of low condition, from her trade too: but mark (in
her) a woman of elevated mind (<greek>filosofon</greek>).
In the first place, the fact of God's calling her bears testimony to
her: "And when she was baptized," it says, "she and her household
"--mark how he persuaded all of them--"she besought us, saying, If ye
have judged me to be faithful to the Lord, come into my house, and
abide there. And she constrained us[2]" (v. 15): then look at her
wisdom, how she importunes (<greek>duswpei</greek>), the
Apostles how full of humility her words are, how full of wisdom. "If ye
have judged me faithful," she says. Nothing could be more persuasive.
Who would not have been softened by these words ? She did not request
(or, "claim") did not entreat simply: but she left them to decide, and
(yet) exceedingly forced them: "And she constrained. us," it says, by
those words. And again m a different way: for see how she straightway
bears fruit, and accounts it a great gain. "If ye have judged me," that
is, That ye did judge me is manifest, by your delivering to me such
(holy) mysteries (i.e. sacraments, see p. 225, note[3] ): and she did
not dare to invite them before this. But why was there any
unwillingness on the part of Paul and those with them, that they should
need to be constrained ? It was either by way of calling her to greater
earnestness of desire, or because Christ had said, "Enquire who is
worthy, and there abide." (Luke x. 8.) (It was not that they were
unwilling), but they did it for a purpose.[3]_ And it came to pass," it
says, "as we went to prayer, a certain damsel possessed with a spirit
of divination met us,
220
which brought her masters much gain by soothsaying: the same
followed Paul and us, and cried, saying, These men are the servants of
the most high God, which show unto us the way of salvation." (v. 16,
17.) What may be the reason that both the demon spoke these words, and
Paul forbade him ? Both the one acted maliciously, and the other
wisely: the demon wished in fact to make himself credible.[1] For if
Paul had admitted his testimony, he would have deceived many of the
believers, as being received by him: therefore he endures to speak what
made against himself, that he may establish what made for himself: and
so the demon himself uses accommodation
(<greek>sugkatabasei</greek>) in order to destruction. At
first then, Paul would not admit it, but scorned it, not wishing to
cast himself all at once upon miracles; but when it continued to do
this, and pointed to their work (<greek>kai</greek>
<greek>to</greek> <greek>ergon</greek>
<greek>edeiknu</greek>) "who preach unto us the way of
salvation," then he commanded it to come out. For it says, "Paul being
grieved, turned and said to the spirit, I command thee in the name of
Jesus Christ to come out of her. And he came out the same hour. (a)[2]
And when her masters saw that the hope of their gains was gone, they
caught Paul and Silas." (v. 18, 19.) (d) So then Paul did all, both
miracles and teaching, but of the dangers Silas also is partaker. And
why says it, "But Paul being grieved ?" It means, he saw through the
malice of the demon, as he saith, "For we are not ignorant of his
devices." (2 Cor. ii. 11.) (b) "And when her masters saw that the hope
of their gains was gone." Everywhere money the cause of evils. O that
heathen cruelty ! they wished the girl to be still a demoniac, that
they might make money by her. "They caught Paul and Silas," it says,
"and dragged them into the marketplace unto the rulers, and brought
them unto the magistrates, saying, These men, being Jews, do
exceedingly trouble our city!" (v. 20): by doing what ? Then why did
you not drag them (hither) before this? "Being Jews:" the name was in
bad odor. "And teach customs, which are not lawful for us to receive,
neither to observe, being Romans." (v. 21.) They made a charge of
treason of it (<greek>epi</greek>
<greek>kaqosiwsin</greek>
<greek>hgagon</greek>). (e) Why did they not say, Because
they cast out the demon, they were guilty of impiety against God? For
this was a defeat to them: but instead of that, they have recourse to a
charge of treason (<greek>epi</greek>
<greek>kaqosiwsin</greek>): like the Jews when they said,
"We have no king but Caesar: whoso maketh himself a king speaketh
against Caesar." (John xix. 14, 12.) (c) "And the multitude rose up
together against them: and the magistrates rent off their clothes, and
commanded to beat them." (v. 22.) O the irrational conduct! They did
not examine, did not allow them to speak. And yet, such a miracle
having taken place, ye ought to have worshipped them, ought to have
held them as saviors and benefactors. For if money was what ye wished,
why, having found so great wealth, did ye not run to it? This makes you
more famous, the having power to cast out demons than the obeying them.
Lo, even miracles, and yet love of money was mightier. (f) "And when
they had laid man)' stripes upon them, they cast them into
prison."--great was their wrath--" charging the jailer to keep them
safely" (v. 23): "who, having received such a charge, thrust them into
the inner prison, and made their feet fast in the stocks." (v. 24.)
Observe, he also again thrust them into the "inner" prison: and this
too was done providentially, because[3] there was to be a great
miracle.[*]
(Recapitulation.) "Out of the city." (v. 13.) The
place was convenient for hearing the word, aloof from troubles and
dangers. (b) "On the sabbath." As there was no work going on, they were
more attentive to what was spoken. (a) "And a certain woman, named
Lydia, a seller of purple" (v. 14): observe how the writer of the
history is not ashamed of the occupations (of the converts): (c)
moreover neither was this city of the Philippians a great one. Having
learnt these things, let us also be ashamed of no man. Peter abides
with a tanner (ch. ix. 43): (Paul) with a woman who was a seller of
purple, and a foreigner. Where is pride ? "Whose heart the Lord
opened." Therefore we need God,
221
to open the heart: but God opens the hearts that are willing: for there
are hardened hearts to be seen.[1] "So that she attended to the things
which were spoken of Paul." The opening, then, was God's work, the
attending was hers: so that it was both God's doing and man's. And she
was baptized (v. 15), and receives the Apostles with such earnestness
of entreaty; with more than that used by Abraham. And she speaks of no
other token than that whereby she was saved (Gen. xviii. 3): she says
not, "If ye have judged me" a great, a devout woman; but what ?
"faithful to the Lord:" if to the Lord, much more to you. "If ye have
judged me:" if ye do not doubt it. And she says not, Abide with me,
but, "Come into my house and abide:" with great earnestness (she says
it). Indeed a faithful woman l--"A certain damsel possessed with a
spirit of Python." (v. 16.) Say, what is this demon? The god, as they
call him, Python: from the place he is so called. Do you mark that
Apollo also is a demon ? And (the demon) wished to bring them into
temptation: (therefore) to provoke them, "the same followed Paul and
us, and cried, saying, These men are the servants of the most high God,
which show unto us the way of salvation." (v. 17.) O thou accursed,
thou execrable one ! if then thou knowest that it is "His way of
salvation" that "they show," why dost thou not come out freely ? But
just what Simon wished, when he said, "Give me, that on whomsoever I
lay my hands, he may receive the Holy Ghost" (ch. viii. 19), the same
did this demon: since he saw them becoming famous, here also he plays
the hypocrite: by this means he thought to be allowed to remain in the
body, if he should preach the same things. But if Christ "receive not
testimony from man," (John v. 34), meaning John, much less from a
demon. "Praise is not comely in the mouth of a sinner" (Ecclus. xv. 9),
much less from a demon. For[2] that they preach is not of men, but of
the Holy Ghost. Because they did not act in a spirit of boasting. "And
Paul being grieved," etc. By their clamor and shouting they thought to
alarm them (the magistrates): saying, "These men do exceedingly trouble
our city." (v. 18-20.) What sayest thou? Dost thou believe the demon ?
Why not here also ? He saith, They are "servants of the most high God;"
thou sayest, "They exceedingly trouble our city:" he saith, "They show
us the way of salvation;" thou sayest, "They teach customs which are
not lawful for us to receive." (v. 21.) Observe, how they do not attend
even to the demon, but look only to one thing, their covetousness. But
observe them (Paul and Silas), how they do not answer, nor plead for
themselves; (b) "For when," saith he, "I am weak, then am I strong. My
grace is sufficient for thee, for My strength is made perfect in
weakness" (2 Cor. xii. 9): so that by reason of their gentleness also
they should be admired. (a) "And the magistrates," etc., "charging the
jailer to keep them safely" (v. 22): that they may be the means[3] of a
greater miracle. (c) The stricter the custody, the greater the miracle.
It was probably from the wish to cut short the disturbance, that the
magistrates did these things; because they saw the crowd urgent, and
wished to stay their passion at the instant, therefore they inflicted
the stripes: at the same time it was their wish to hear the matter, and
that was why they cast them into prison and gave charge "to keep them
safely." And, it says, "he made them fast in the stocks" (v. 24),
(<greek>to</greek> <greek>xulon</greek>) as we
should say, the nervum (<greek>nerbon</greek>).
What tears do not these things call for! (Think)
what they suffer, while we (live) in luxury, we in theatres, we
perishing and drowning (in dissolute living), seeking always idle
amusement, not enduring to suffer pain for Christ, not even as far as
words, not even as far as talk. These things I beseech you let us ever
call to mind, what things they suffered, what things they endured, how
undismayed they were, how unoffended. They were doing God's work, and
suffered these things ! They did not say, Why do we preach this, and
God does not take our part ? But even this was a benefit to them, even
apart [4] from the truth, in the thing itself; it made them more
vigorous, stronger, intrepid. "Tribulation worketh endurance." (Rom. v.
4.) Then let us not seek loose and dissolute living. For as in the one
case the good is twofold, that the sufferers are made strong, and that
the rewards are great; so in the other the evil is twofold, that such
are rendered more enervated, and that it is to no
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good, but only evil. For nothing can be more worthless than a man who
passes all his time in idleness and luxury. For the man untried, as the
saying is, is also unapproved; unapproved not only in the contests, but
also in everything else. Idleness is a useless thing, and in luxury
itself nothing is so unsuited to the end proposed as the leading a
luxurious life: for it palls with satiety, so that neither the
enjoyment of the viands is so great, nor the enjoyment of relaxation,
but all becomes vapid, and runs to waste.
Then let us not seek after this. For if we will
consider which has the pleasanter life, he that is toiled and
hardworked, or he that lives in luxury, we shall find it to be the
former. For in the first place,[1] the bodily senses are neither clear
nor sound, but dull (<greek>kaunai</greek>) and languid;
and when those are not right, even of health there is plainly no
enjoyment. Which is the useful horse, the pampered or the exercised ?
which the serviceable ship, that which sails, or that which lies idle ?
which the best water, the running or the stagnant ? which the best
iron, that which is much used, or that which does no work ? does not
the one shine bright as silver, while the other becomes all over rusty,
useless, and even losing some of its own substance ? The like happens
also to the soul as the consequence of idleness: a kind of rust spreads
over it, and corrodes both its brightness and everything else. How then
shall one rub off this rust ? With the whetstone of tribulations: so
shall one make the soul useful and fit for all things. Else, how, I
ask, will she be able to cut off the passions, with her edge turned
(<greek>anaklwshs</greek>) and bending like lead? How shall
she wound the devil?--And then to whom can such an one be other than a
disgusting spectacle--a man cultivating obesity, dragging himself along
like a seal ? I speak not this of those who are naturally of this
habit, but of those who by luxurious living have brought their bodies
into such a condition, of those who are naturally of a spare habit. The
sun has risen, has shot forth his bright beams on all sides, and roused
up each person to his work: the husbandman goes forth with his spade,
the smith with his hammer, and each artisan with his several
instruments, and you will find each handling his proper tools; the
woman also takes either her distaff or her webs: while he, like the
swine, immediately at the first dawn goes forth to feed his belly,
seeking how he may provide sumptuous fare. And yet it is only for brute
beasts to be feeding from morning to night; and for them, because their
only use is to be slaughtered. Nay, even of the beasts, those which
carry burdens and admit of being worked, go forth to their work while
it is yet night. But this man, rising from his bed, when the
(noon-tide) sun has filled the market-place, and people are tired of
their several works, then this man gets up, stretching himself out just
as if he were indeed a hog in fattening, having wasted the fairest part
of the day in darkness. Then he sits there for a long time on his bed,
often unable even to lift himself up from the last evening's debauch,
and having wasted (still) more time in this (listlessness), proceeds to
adorn himself, and issues forth, a spectacle of unseemliness, with
nothing human about him, but with all the appearance of a beast with a
human shape: his eyes rheumy from the effect of wine,[2] *** while the
miserable soul, just like the lame, is unable to rise, bearing about
its bulk of flesh, like an elephant. Then he comes and sits in
(various) places, and says and does such things, that it were better
for him to be still sleeping than to be awake. If it chance that evil
tidings be announced, he shows himself weaker than any girl; if good,
more silly than any child; on his face there is a perpetual yawn. He is
a mark for all that would do harm, if not for all men, at least for all
evil passions; and wrath easily excites such a man, and lust, and envy,
and all other passions. All flatter him, all pay court to him,
rendering his soul weaker than it is already: and each day he goes on
and on, adding to his disease. If he chance to fall into any difficulty
of business, he becomes dust and ashes,[3] and his silken garments are
of no help to him. We have not said all this without a purpose, but to
teach you, that none of you should live idly and at random. For
idleness and luxury are not conducive to work, to good reputation, to
enjoyment.[4] For who will not condemn such a man ? Family, friends,
kinsfolk (will say), He is indeed a very encumbrance of the ground.
Such a man as this has come into the world to no purpose: or rather,
not to no purpose, but to ill purpose against his own person, to his
own ruin, and to the hurt of others. But that this is more
pleasant--let us look to this; for this is the question. Well then,
what can be less
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pleasant than (the condition of) a man who has nothing to do; what more
wretched and miserable? Is it not worse than all the fetters in the
world, to be always gaping and yawning, as one sits in the
market-place, looking at the passers by? For the soul, as its nature is
to be always on the move, cannot endure to be at rest. God has made it
a creature of action: to work is of its very nature; to be idle is
against its nature. For let us not judge of these things from those who
are diseased, but let us put the thing itself to the proof of fact.
Nothing is more hurtful than leisure, and having nothing to do: indeed
therefore hath God laid on us a necessity of working: for
idleness hurts everything. Even to the members of the body, inaction is
a mischief. Both eye, if it perform not its work, and mouth, and belly,
and every member that one could mention, falls into the worst state of
disease: but none so much as the soul. But as inaction is an evil, so
is activity in things that ought to be let alone. For just as it is
with the teeth, if one eats not, one receives hurt to them, and if one
eats things unfitting, it jars them, and sets them on edge:[1] so it is
here; both if the soul be inactive, and if inactive in wrong things, it
loses its proper force. Then let us eschew both alike; both inaction,
and the activity which is worse than inaction. And what may that be?
Covetousness,[2] anger, envyings, and the other passions. As regards
these, let us make it our object to be inactive, in order that we may
obtain the good things promised to us, 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 ever, world without end. Amen.
HOMILY XXXVI.
ACTS XVI. 25, 26.
"And at midnight Paul and Silas prayed, and sang praises unto God': and
the prisoners heard them. And suddenly there was a great earthquake, so
that the foundations of the prison were shaken, and immediately all the
doors were opened, and every one's bands were loosed."
What could equal these souls? These men had been
scourged, had received many, stripes, they had been misused, were in
peril of their lives, were thrust into the inner prison, and set fast
in the stocks: and for all this they did not suffer themselves to
sleep, but kept vigil all the night. Do you mark what a blessing
tribulation is? But we, in[3] our soft beds, with none to be afraid of,
pass the whole night in sleep. But belike this is why they kept vigil,
because they were in this condition. Not the tyranny of sleep could
overpower them, not the smart of pain could bow them, not the fear of
evil east them into helpless dejection: no, these were the very things
that made them wakeful: and they were even filled with exceeding
delight. "At midnight," it says, "and the prisoners listened to them :"
it was so strange and surprising! "And suddenly there was a great
earthquake, so that the foundations of the prison were shaken, and
immediately, all the doors were opened, and every one's bands were
loosed. And the keeper of the prison awaking out of his sleep, and
seeing the prison doors open, drew out his sword, and would have killed
himself, supposing that the prisoners had been fled." (v. 27.) There
was an earthquake, that the keeper should be roused from sleep, and the
doors flew open, that he should wonder at what had happened: but these
things the prisoners saw not: otherwise they would all have fled:* but
the keeper of the prison was about to slay himself, thinking the
prisoners were escaped. "But Paul cried with a loud voice, saying, Do
thyself no harm: for we are all here" (v. 28.) (b) "Then he called for
lights, and sprang in, and came trembling, and fell down before
Paul and Silas; and brought them out, and said, Sirs, what must I do
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to be saved?" (v. 29-30.) Do you mark how the wonder overpowered him?
(a) He wondered more at Paul's kindness; he was amazed at his manly
boldness, that he had not escaped when he had it in his power, that he
hindered him from killing himself.[1] (c) "And they said, believe on
the Lord Jesus Christ, and thou shalt be saved, and thy house. And they
spake unto him the word of the Lord, and to all that were in his
house." (v. 31, 35) and (so) immediately gave proof of their kindness
towards him. And he took them the same hour of the night and washed
their stripes; and was baptized, he and all his, straightway." (v. 33.)
He washed them, and was himself baptized, he and his house. "And when
he had brought them into his house, he set meat before them, and
rejoiced, believing in God with all his house. And when it was day, the
magistrates sent the sergeants, saying, Let those men go." (v. 34, 35.)
It is likely the magistrates had learnt what had happened, and did not
dare of themselves to dismiss them. "And the keeper of the prison told
these words to Paul, saying, the magistrates have sent to let you go
now therefore depart, and go in peace. But Paul said unto them, they
have beaten us openly uncondemned, being Romans, and have cast us into
prison; and now do they thrust as out privily? nay verily; but let them
come themselves and fetch us out. And the sergeants told these words
unto the magistrates: and they feared, when they heard that they were
Romans. And they came and besought them, and brought them out, and
desired them to depart out of the city. And they went out of the
prison, and entered into the house of Lydia: and when they had Seen the
brethren, they comforted them, and departed." (v. 36-40.) Even[2] upon
the declaration of the magistrates Paul does not go out, but for the
sake both of Lydia and the rest he puts them in fear: that they may not
be supposed to have come out upon their own request, that they may set
the rest in a posture of boldness. The impeachment was twofold: that
"being Romans," and "uncondemned," they had openly cast them into
prison. You see that in many things they took their measures as men.
(Recapitulation) "And at midnight," etc. (v. 25.)
Let us compare, beloved, with that night these nights of ours, with
their revellings, their drunkenness, and wanton excesses, with their
sleep which might as well be death, their watchings which are worse
than sleep. For while some sleep without sense or feeling, others lie
awake to pitiable and wretched purpose, plotting deceits, anxiously
thinking about money, studying how they may be revenged upon those who
do them wrong, meditating enmity, reckoning up the abusive words spoken
during the day:thus do they rake up the smouldering embers of wrath,
doing things intolerable.[8] Mark how Peter slept. (ch. xii. 6.) Both
there, it was wisely ordered (that he should be asleep); for the Angel
came to him, and it behooved that none should see what happened; and on
the other hand it was well ordered here (that Paul should be awake), in
order that the keeper of the prison might be prevented from killing
himself. "And suddenly there was a great earthquake." (v. 26.) And why
did no other miracle take place? Because this was, of all others, the
thing sufficient for his conversion, seeing he was personally in
danger: for it is not so much miracles that overpower us, as the things
which issue in our own deliverance. That the earthquake should not seem
to have come of itself, there was this concurrent circumstance, bearing
witness to it: "the doors were opened, and all their bonds were
loosed." And it appears in the night-time; for the Apostles did not
work for display, but for men's salvation "And the keeper of the
prison," etc. (v. 27.) The keeper was not an evil-disposed man that he
"thrust them into the inner prison," (v. 24) was because of his "having
received such a command," not of himself. The man[4]
225
was all in a tumult of perturbation. "What shall I do to be saved?" he
asks. Why not before this? Paul shouted, until he saw, and is
beforehand with him saying, "We are all here. And having called for
lights," it says, "he sprang in, and fell down at the feet" of the
prisoner; he, the prison keeper, saying, "Sirs, what must I do to be
saved?" (v. 28-30.) Why, what had they said? Observe, he does not, on
finding himself safe, think all is well; he is overcome with awe at the
miraculous power.
Do you mark[1] what happened in the former case, and
what here? There a girl was released from a spirit, and they cast them
into prison, because they had liberated her from the spirit. Here, they
did but show the doors standing open, and it opened the doors of his
heart, it loosed two sorts of chains; that (prisoner)[2] kindled the
(true) light; for the light in his heart was shining. "And he sprang
in, and fell before them;" and he does not ask, How is this? What is
this? but straightway he says, "What must I do to be saved?" What then
answers Paul? "Believe on the Lord Jesus Christ, and thou shalt be
saved, thou and thine house." (v. 31.) For this above all, wins men:
that one's house also should be saved. "And they spake the word to him,
and to all that were in his house. And he took them the same hour of
the night, and washed their stripes," etc. (v. 32, 33), washed them and
was washed: those he washed from their stripes, himself was washed from
his sins: he fed and was fed.[3] "And rejoiced," it says: although
there was nothing but words only and good hopes: "having believed in
God with all his house (v. 34): this was the token of his having
believed--that he was released of all. What worse than a jailer, what
more ruthless, more savage? He entertained them with great honor. Not,
because he was safe, he made merry, but, having believed God. (a)
"Believe on the Lord," said the Apostle: therefore it is that the
writer here says, "Having believed,4--(d) Now therefore," it says,
"depart, and go in peace" (v. 36):that is, in safety, fearing no man.
(b) "But Paul said unto them" (v. 37): that he may not seem to be
receiving his liberty as one condemned, and as one that has done wrong:
therefore it is that he says, "Having openly beaten us uncondemned,"
etc.--that it may not be matter of grace on their part. (e) And
besides, they wish the jailer himself to be out of danger, that he may
not be called to account for this afterwards. And they do not say,
"Having beaten us," who have wrought miracles: for they (the
magistrates) did not even heed these: but, that which was most
effectual to shake their minds, "uncondemned, and being Romans." (c)
Observe how diversely grace manages things: how Peter went out, how
Paul, though both were Apostles. "They feared," (v. 38) it says:
because the men were Romans, not because they bad unjustly cast them
into prison,* "And besought them to depart out of the city" (v. 39):
begged them as a favor. And they went to the house of Lydia, and having
confirmed her, so departed. For it was not right to leave their hostess
in distress and anxiety. But they went out, not in compliance with the
request of those rulers, but hasting to the preaching: the city having
been sufficiently benefited by the miracle: for it was fit they should
not be there any longer. For in the absence of them that wrought it,
the miracle appeared greater, itself crying out more loudly: the faith
of the jailer was a voice in itself. What equal to this? He is put in
bonds, and looses, being bound: looses a twofold bond: him that bound
him, he looses by being bound. These are indeed works of (supernatural)
grace.(f) Let us constantly bear in mind this jailer,[5] not the
miracle: how, prisoner as he
226
was (the Apostle), persuaded his jailer. What say the heathen? "And of
what things," say they, "was such a man as this to be persuaded--a
vile, wretched creature, of no understanding, full of all that is bad
and nothing else, and easily brought over to anything? For these, say
they, are the things, a tanner, a purple-seller, an eunuch, slaves, and
women believed." This is what they say. What then will they be able to
say, when we produce the men of rank and station, the centurion, the
proconsul, those from that time to the present, the rulers themselves,
the emperors? But for my part, I speak of something else, greater than
this: let us look to these very persons of no consideration. "And where
is the wonder?" say you. Why, this, I say, is a wonder. For, if a
person be persuaded about any common things, it is no wonder: but if
resurrection, a kingdom of heaven, a life of philosophic self-command,
be the subjects, and, discoursing of these to persons of mean
consideration, one persuades them, it will be more wonderful than if
one persuaded wise men. For when there is no danger attending the
things of which one persuades people, then (the objector) might with
some plausibility allege want of sense on their part: but when (the
preacher) says--to the slave, as you will have it--" If thou be
persuaded by me, it is at thy peril, thou wilt have all men for thine
enemies, thou must die, thou must suffer evils without number," and yet
for all this, convinces that man's soul, there can be no more talk here
of want of sense. Since, if indeed the doctrines contained what was
pleasant, one might fairly enough say this: but if, what the
philosohers would never have chosen to learn, this the slave does
learn, then is the wonder greater. And, if you will, let us bring
before us the tanner himself, and see what were the subjects on which
Peter conversed with him: or if you will, this same jailer. What then
said Paul to him? "That Christ rose again," say you; "that there is a
resurrection of the dead, and a kingdom: and he had no difficulty in
persuading him, a man easily led to anything." How? Said he nothing
about the mode of life; that he must be temperate, that he must be
superior to money, that he must not be unmerciful, that he must impart
of his good things to others? For it cannot be said, that the being
persuaded to these things also was from the want of power of mind; no,
to be brought to all this required a great soul. For be it so, that as
far as the doctrines went, they were rendered more apt to receive these
by their want of intelligence: but to accept such a virtuous,
self-denying rule of life, how could that be owing to any defect of
understanding? So that the less understanding the person may have, if
nevertheless he is persuaded to things, to which even philosophers were
unable to persuade their fellow-philosophers, the greater the
wonder--when women and slaves are persuaded of these truths, and prove
it by their actions, of which same truths the Platos and all the rest
of them were never able to persuade any man. And why say I, "any man?"
Say rather, not themselves even: on the contrary, that money is not to
be despised, Plato persuaded (his disciples) by getting, as he did,
such an abundance of property, and golden rings, and goblets; and that
the honor to be had from the many is not to be despised, this Socrates
himself shows, for all that he may philosophize without end on this
point: for in everything he did, he had an eye to fame. And if you were
conversant with his discourses, I might go at great length into this
subject, and show what a deal of insincerity
(<greek>eirwneian</greek>) there was in them,--if at least
we may believe what his disciple says of him,--and how that all his
writings have their ground-work in vainglory. But, leaving them, let us
direct the discourse to our own selves. For besides the things that
have been said, there is this also to be added, that men were persuaded
of these things to their own peril. Be not thou therefore shameless,
but let us think over that night, the stocks, and the hymns of praise.
This let us also do, and we shall open for ourselves--not a prison,
but--heaven. If we pray, we shall be able even to open heaven. Elias
both shut and opened heaven by prayer. (James v. 17.) There is a prison
in heaven also. "Whatsoever," He saith, "ye shall bind on earth, shall
be bound in heaven." (Matt. xvi. 19.) Let us pray by night, and we
shall loose these bonds. For that prayers loose sins, let that widow
convince us, let that friend convince us, who at that untimely hour of
the night persists and knocks (Luke xi. 5): let Cornelius convince us,
for, "thy prayers," it says, "and thine alms are come up before God."
(ch. x. 4.) Let Paul convince
227
us, who says, "Now she that is a widow indeed and desolate, trusteth in
God, and continueth in supplications night and day." (1 Tim. v. 5.) If
he speaks thus of a widow, a weak woman, much more would he of men. I
have both before discoursed to you on this, and now répeat it:
let us arouse ourselves during the night: though thou make not many
prayers, make one with watchfulness, and it is enough, I ask no more:
and if not at midnight, at any rate at the first dawn. Show that the
night is not only for the body, but also for the soul: do not suffer it
to pass idly, but make this return to thy Master: nay rather (the
benefit) itself returns to thee. Say, if we fall into any difficult
strait, to whom do we not make request? and if we soon obtain our
request, we breathe freely again. What a boon were it for thee, to have
a friend to go to with thy request, who shall be ready to take it as a
kindness, and to be obliged to thee for thy asking? What a boon, not to
have to go about and seek one to ask of, but to find one ready? to have
no need of others through whom thou mayest solicit? What could be
greater than this? Since here is One who then does most, when we make
not our requests of others than Himself: just as a sincere friend then
most complains of us for not trusting in his friendship, when we ask of
others to make request to him. Thus also let us act.[1] "But what," you
will ask, "if I should have offended Him?" Cease to give offence, and
weep, and so draw near to Him, and thou wilt quickly render Him
propitious as to thy former sins. Say only, I have offended: say it
from thy soul and with a sincere mind, and all things are remitted to
thee. Thou dost not so much desire thy sins to be forgiven, as He
desires to forgive thee thy sins. In proof that thou dost not so desire
it, consider that thou hast no mind either to practice vigils, or to
give thy money freely: but He, that He might forgive our sins, spared
not His Only-begotten and True Son, the partner of His throne. Seest
thou how He more desires to forgive thee thy sins (than thou to be
forgiven )? Then let us not be slothful, nor put off this any longer.
He is merciful and good: only let us give Him an opportunity. And
(even) this (He seeks), only that we may not become unprofitable, since
even without this He could have freed us from them: but like as we
(with the same view) devise and arrange many things for our servants to
do, so does He in the matter of our salvation. "Let us anticipate His
face with thanksgiving." (Ps. xcv. 2. "Let us come before His
presence." E.V.), since He is good and kind. But if thou call not upon
Him, what will He do? Thou dost not choose to say, Forgive; thou wilt
not say it from thy heart, but with thy mouth only. What is it, to call
in truth? (To call) with purpose of heart, with earnestness, with a
sincere mind; just as men say of perfumes, "This is genuine, and has
nothing spurious," so here. He who truly calls on Him, he who truly
prays to Him, continually attends to it, and desists not, until he
obtain (his request): but he who does it in a merely formal manner
(<greek>afosioumenos</greek>), and even this only by way of
fulfilling a law, does not call in truth. Whosoever thou art, say not
only, "I am a sinner," but be earnest also to rid thyself of this
character; say not this only, but also grieve. If thou grievest, thou
art in earnest: if thou art not in earnest, thou grievest not: if thou
grievest not, thou triflest. What sort of man is he who shall say, "I
am sick," and not to do all to be freed from his sickness? A mighty
weapon is Prayer. "If ye," saith the Lord, "know how to give good gifts
to your children, how much more your Father?" (Luke xi. 13.) Then
wherefore art thou unwilling to approach Him? He loves thee, He is of
more power than all besides. Both willing is He and able, what is there
to hinder? Nothing. But then, on our part, let us draw near with faith,
draw near, offering the gifts that He desires, forgetfulness of wrongs,
kindness, meekness. Though thou be a sinner, with boldness shalt thou
ask of Him forgiveness of thy sins, if thou canst show that this has
been done by thyself: but though thou be righteous, and possess not
this virtue of forgetfulness of injuries, thou art none the better for
it. It cannot be that a man who has forgiven his neighbor should not
obtain perfect forgiveness: for God is beyond comparison more merciful
than we. What sayest thou? If thou sayest, "I have been wronged, I have
subdued my anger, I have endured the onset of wrath because of Thy
command, and dost Thou not forgive?[2] Full surely He will forgive: and
this is plain to all. Therefore let us purge our soul from all
resentment. This is sufficient for us, in order that we may be heard;
and let us pray with watching and much perseverance, that having
enjoyed His bountiful mercy, we may be found worthy of 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 ever, world without end. Amen.
228
HOMILY XXXVII.
ACTS XVII. 1, 2, 3.
"Now when they had passed through Amphipolis and Apollonia, they came
to Thessalonica, where was a synagogue of the Jews: and Paul, as his
manner was, went in unto them, and three sabbath days reasoned with
them out of the Scriptures, opening and alleging that Christ must needs
have suffered, and risen again from the dead; and that this Jesus, whom
I preach unto you, is Christ."
Again they haste past the small cities, and press on
to the greater ones, since from those. the word was to flow as from a
fountain into the neighboring cities. "And Paul, as his manner was,
went into the synagogue of the Jews." Although he had said, "We turn to
the Gentiles" (ch. xiii. 46), he did not leave these alone: such was
the longing affection he had towards them. For hear him saying,
"Brethren, my heart's desire and prayer to God for Israel is, that they
might be saved" (Rom. x. I): and, "I wished myself accursed from Christ
for my brethren." (ib. ix. 3.) But he did this[1] because of God's
promise and the glory: and this, that it might not be a cause of
offence to the Gentiles. "Opening," it says, "from the Scriptures, he
reasoned with them for three sabbaths, putting before them that the
Christ must suffer." Do thou mark how before all other things he
preaches the Passion: so little were they ashamed of it, knowing it to
be the cause of salvation. "And some of them believed, and consorted
with Paul and Silas; and of the devout Greeks a great multitude, and of
the chief women not a few." (v. 4.) The writer mentions only the sum
and substance of the discoursing: he is not given to redundancy, and
does not on every occasion report the sermons. "But the Jews which
believed not (the best texts omit "which believed not"), moved with
envy, took unto them certain lewd fellows of the baser sort, and
gathered a company, and set all the city on an uproar, and assaulted
the house of Jason, and sought to bring them out to the people. And
when they found them not, they drew Jason and certain brethren unto the
rulers of the city, crying, These that have turned the world upside
down are come hither also; whom Jason hath received: and these all do
contrary to the decrees of CAEsar, saying that there is another king,
one Jesus." (v. 5-7.) Oh! what an accusation! again they get up a
charge of treason against them, "saying, there is another king (one)
Jesus. And they troubled the people and the rulers of the city, when
they heard these things. And when they had taken security of Jason, and
of the other, they let them go." (v. 8, 9.) A man worthy to be admired,
that he put himself into danger, and sent them away from it. "And the
brethren immediately sent away Paul and Silas by night unto Berea: who
coming thither went into the synagogue of the Jews. These were more
noble," it says, "than they of Thessalonica: more noble," i. e. more
gentle (<greek>epieikesteroi</greek>) (in their behavior):
"in that they received the word with all readiness," and this not
inconsiderately, but with a strictness wherein[2] was no passion,
"searching the Scriptures whether these things were so." (v. 10, 11.)
"Therefore many of them believed; also of honorable women which were
Greeks, and of men, not a few. But when the Jews of Thessalonica had
knowledge that the word of God was preached of Paul at Berea, they came
thither also, and stirred up the people. And then immediately the
brethren sent away Paul to go as it were to the sea: but Silas and
Timotheus abode there still." (v. 12-14.) See how he at one time gives
way, at another presses on, and in many things takes his measures upon
human considerations. "And they that conducted Paul brought him unto
Athens: and receiving a commandment unto Silas and Timotheus for to
come to him with speed, they departed."
229
(v. 15.) But let us look again at what has been said.
(Recapitulation.) "Three sabbath-days," it says,
being the time when they had leisure from work, "he reasoned with them,
opening out of the Scriptures" (v. 2): for so used Christ also to do:
as on many occasions we find Him reasoning from the Scriptures, and not
on all occasions (urging men) by miracles. Because to this[1] indeed
they stood in a posture of hostility, calling them deceivers and
jugglers; but he that persuades l men by reasons from the Scriptures,
is not liable to this imputation. And on many occasions we find (Paul)
to have convinced men simply by force of teaching: and in Antioch "the
whole city was gathered together" (ch. xiii. 44): so[2] great a thing
is this also, for indeed this itself is no small miracle, nay, it is
even a very great one. And that they might not think that they did it
all by their own strength, but rather that God permitted it,[3] two
things resulted, namely, "Some of them were persuaded," etc. (c) "And
of devout Greeks a great multitude, and of the chief women not a few :"
* but those others did the contrary: "the Jews moved with envy," etc.
(v. 4, 5) (b) and, from the fact that the being called was itself a
matter of God's fore-ordering, (a) they neither thought great things of
themselves as if the triumph were their own, nor were terrified as
being responsible (for all). But how comes it that he said, "That we
should go unto the heathen, and they unto the circumcision" (Gal. ii.
9), and yet discoursed to the Jews? (a) He did this as a thing over and
above. (<greek>b</greek>) For[4] he did other things also
more than he was obliged. For instance, Christ ordained that they
should "live by the Gospel" (I Cor. ix. 14; i. 17), but our Apostle did
it not: Christ sent him not to baptize, yet he did baptize. Mark how he
was equal to all. Peter to the circumcision, he to the Gentiles, to the
greater part. (a) Since if it was necessary for him to discourse to
Jews, how said he again: "For He that wrought effectually in him toward
the circumcision, the same was mighty also in me toward the Gentiles"
(Gal. ii. 8)? In the same way as those Apostles also had intercourse
with the Gentiles, though they had been set apart for the
circumcision, so likewise did our Apostle. The more part of his work
indeed was with the Gentiles: still he did not neglect the Jews either,
that they might not seem to be severed from them. And how was it, you
will ask, that he entered in the first place into the synagogues, as if
this were his leading object? True;but he persuaded the Gentiles
through the Jews, and from the things which he discoursed of to the
Jews. And he knew, that this was most suitable for the Gentiles, and
most conducive to belief. Therefore he says: "Inasmuch as I am the
"Apostle of the Gentiles." (Rom. xi. 13.) And his Epistles too all
fight against the Jews.That the Christ," he says, "must needs have
suffered." (v. 3.) If there was a necessity for His suffering, there
was assuredly. a necessity for His rising again: for the former[5] was
far more wonderful than the latter. For if He gave Him up to death Who
had done no wrong, much rather did He raise Him up again. "But the Jews
which believed not took unto them certain of the baser sort, and set
all the city on an uproar (v. 5): so that the Gentiles were more in
number. The Jews thought not themselves enough to raise the
disturbance:for because they had no reasonable pretext, they ever
effect such purposes by means of uproar, and by taking to themselves
base men. "And when they found them not," it says, "they haled Jason
and certain brethren."
230
(v. 6.) O the tyranny! dragged them without any cause out of their
houses. "These all," say they, "do contrary to the decrees of CAEsar"
(v. 7): for since they spoke nothing contrary to what had been decreed,
nor made any commotion in the city, they bring them under a different
charge: "saying that there is another king, one Jesus. * And they
troubled the people," etc. (v. 8.) And what are ye afraid of, seeing He
is dead? (<greek>b</greek>) "And when they had taken
security," etc. (v. 9.) See how by giving security Jason sent Paul
away: so that he gave his life (to the hazard) for him. t (a) "And
brethren," etc. (v. 10.) See how the persecutions in every case extend
the preaching. "Now these," it says, "were more noble than those in
Thessalonica" (v. II): i.e. they were not (men) practising base things,
but some[1] were convinced, and the others (who were not), did nothing
(of that sort). (<greek>b</greek>) "Daily," it says,
"searching the Scriptures whether these things were so:" not merely
upon a sudden impetus or (burst of) zeal. "More noble," it says: i. e.
in point of virtue (a) "Therefore many of them," etc. (v. 12.) And here
again are Greeks. (3) "But when the Jews of Thessalonica," etc. (v.
13), because there were lewd persons there. And yet that city was
greater. But it is no wonder in the greater city the people were worse
nay, of course to the greater city there go the worse men, where the
occasions of disturbances are many. And as in the body, where the
disease is more violent for having[2] more matter and fuel, just so is
it here. (a) But look, I beg you, how their fleeing was providentially
ordered, not from cowardice: otherwise they would have ceased to
preach, and would not have exasperated them still more. But from this
(flight) two things resulted: both the rage of those (Jews) was
quenched, and the preaching spread. But in terms befitting their
disorderly conduct, he says, "Agitating the multitude."
(<greek>b</greek>) Just what was done at Iconium--that they
may have the additional condemnation of destroying others besides
themselves. (ch. xiv. 2, 19.) This is what Paul says of them:
"Forbidding to preach to the Gentiles, to fill up their sins alway, for
the wrath is come upon them to the uttermost." (1 Thess. ii. 16.) Why
did he not stay? for if (at Lystra, ch. xiv. 19, 21) there, where he
was stoned, he nevertheless stayed a long time, much more here. Why?
(The Lord) did not wish them to be always doing signs; for this is
itself a sign, not less than the working of signs--that being
persecuted, they overcame without signs. So that just as now He
prevails without signs, so was it on many occasions His will to prevail
then. Consequently neither did the Apostles run after signs: as in fact
he says himself, "We preach Christ crucified" (1 Cor. i. 23)--to them
that crave signs, to them that crave wisdom, we give that which cannot
even after signs persuade, and yet we do persuade ! So that this was a
mighty sign. See then, how when the preaching is extended, they are not
in a hurry to run after signs. a For it was right that thenceforth the
believers should be mighty signs to the rest. Howbeit, by retreating
and advancing they did these things. (a) "And immediately," it says,
"the brethren sent away Paul." (v. 14.) Here now they send Paul alone:
for it was for him they feared, lest he should suffer some harm, the
head and front of all being in fact none other than he.
(<greek>b</greek>) "They sent him away," it says, "as it
were to the sea:" that it might not be easy for them to seize him.
For[4] at present they could not have done much by themselves; and with
him they accomplished and achieved many things. For the present, it
says, they wished to rescue him. (a) So far is it from being the case,
that (supernatural) Grace worked all alike on all occasions: on the
contrary, it left them to take their measures upon human judgment,
(only) stirring them up and rousing them out of sleep, and making them
to take pains.[5] Thus, observe, it brought them safe only as far as
Philippi, but no more after that. "And receiving," it says, "a
commandment unto Silas and Timotheus for to come to him
231
with all speed, they departed." (v. 15.) For though he was a Paul,
nevertheless he needed them. And with good reason are they urged by God
to go into Macedonia, for there lay Greece moreover bright (before
them). (ch. xvi. 9.)
See what zeal the rest of the disciples showed with
respect to their leaders: not as it is now with us, who are separated
and divided into great and small: some of us exalted, while others are
envious: for this is the reason why those are envious, because we are
puffed up, because we will not endure to be put upon a par with them.
The reason why there is harmony in the body, is because there is no
puffing up: and there is no puffing up, because the members are of
necessity made to stand in need of each other, and the head has need of
the feet. And God has made this to be the case with us, and, for all
that, we will not endure it: although even without this, there ought to
be love among us. Hear ye not how they that are without accuse us when
they say, "Needs make friendships?" The laity have need of us; and we
again exist for them. Since teacher or ruler would not exist, if there
were not persons to be taught, nor would he perform his part, for it
would not be possible. As the land has need of the husbandman, and the
husbandman of the land, so is it here. What reward is there for the
teacher to receive, when he has none to produce that he has taught? and
what for the taught, who have not had the benefit of the best teaching?
So that we need each other alike in turn, both the governed, them that
govern,[1] and leaders, them that obey: for rulers are for the sake of
many. Since no one is sufficient to do anything by himself alone,
whether need be to ordain (<greek>keirotonhsai</greek>, or
to examine men's counsels and opinions. but they become more honorable
by assembly and numbers. For instance, the poor need givers, the givers
again need receivers. "Considering one another" he says, "to provoke
unto love and to good works." (Heb. x. 24.) On this account the
assembly of the whole Church has more power: and what each cannot do by
himself singly, he is able to do when joined with the rest. Therefore
most necessary are the prayers offered up, here, for the world, for the
Church, from the one end of the earth to the other, for peace, for
those who are in adversities. And Paul shows this when he says, "That
for the gift bestowed upon us by the means of many persons thanks may
be given by many on our behalf" (2 Cor. i. II); that is, that He might
confer the favor on many. And often he asks for their prayers. See also
what God says with regard to the Ninevites: "And shall not I spare that
city, wherein dwell more than six score thousand persons?" (Jonah iv.
II.) For if, "where two or three," He says, "are gathered together in
My Name" (Matt. xviii. 20), they prevail much, how much more, being
many ? And yet thou mayest prevail, though thou be but one; yet not
equally so. For why art thou but one ? Why dost thou not make many? Why
dost thou not become the maker of love ? Why dost thou not create
(<greek>kataskeuazeis</greek>) friendship ? Thou lackest
the chief excellence of virtue. For as men's being bad by agreement
together more provokes God; so for men to be good by unanimity delights
Him more. "Thou shall not follow a multitude," He says, "to do evil."
(Ex. xxiii. 2.) "They are all gone out of the way, they are together
become unprofitable" (Rom. iii. 12), and have become as it were men
singing m concert in their wickedness. Make for thyself friends in
preference to domestics, and all besides. If the peacemaker is a son of
God, how much more he who makes friends also? (Matt. v. 9.) If he who
reconciles only is called a son of God, of what shall not he be worthy,
who makes friends of those who are reconciled? Let us engage ourselves
in this trade, let us make those who are enemies to each other friends,
and those who are not indeed enemies, but are not friends, them let us
bring together, and before all, our own selves. For as he who is at
enmity in his house, and has differences with his wife, carries no
authority when reconciling others, but will be told, "Physician, heal
thyself" (Luke iv. 23), so will a man be told in this case. What then
is the enmity that is in us? That of the soul against the body, that of
vice against virtue. This enmity let us put an end to, this war let us
take away, and then being in peace we shall also address others with
much boldness of speech, our conscience not accusing us. Anger fights
against gentleness, love of money against contempt of it, envy against
goodness of heart. Let us make an end of this war, let us overthrow
these enemies, let us set up these trophies, let us establish peace in
our own city. We have within us a city and a civil polity, and citizens
and aliens many: but let us banish the aliens, that our own people may
not be ruined. Let no foreign nor spurious doctrine enter in, no carnal
desire. See we not that, if any enemy has been caught in a city, he is
judged as a spy? Then let us not only banish aliens, but let us drive
out
232
enemies also. If we see one, let us deliver up to the ruler, (that is),
to conscience (<greek>tw</greek>
<greek>nw</greek>), that imagination which is indeed an
alien, a barbarian, albeit tricked out with the garb of a citizen. For
there are within us many imaginations of this kind, which are by nature
indeed enemies, but are clad in sheep's skins. Just as the Persians,
when they have put off the tiara, and the drawers, and the barbarian
shoes, and put on the other dress which is usual with us, and have
shorn themselves close, and converse in our own tongue, conceal war
under their outward garb: but once apply the tortures
(<greek>basanous</greek> or "tests "), and thou bringest to
light what is hidden: so here, examine (or "put to the test,")by
torture again and again such an imagination as this, and thou wilt
quickly see that its spirit is that of a stranger. But to show you also
by way of example the sort of spies which the devil sends into us to
spy out what is in us, come let us strip one of them, and examine it
strictly at the tribunal: and if you please, let us bring forward some
of those which were detected by Paul. "Which things," he says, "have
indeed a show of wisdom in will-worship, and humility, and neglecting
off the body: not in any honor to the satisfying of the flesh." (Col.
ii. 23.) The devil wished to bring in Judaism: now if he had introduced
it in its own form, he would not have carried his point. Accordingly,
mark how he brought it about. "You must neglect the body," he says:
"this is (the true) philosophy, not to admit of meats, but to guard
against them: this is humility." And now again in our own times, in the
case of the heretics, he wished to bring us down to the creature. See
then how he dressed up his deceit. Had he said, "Worship a creature,"
he would have been detected: but what says he? "God" (viz. the Son and
the Holy Ghost), he says, "is a created being." But let us lay bare for
the decision of the judges the meaning of the Apostolic writings: there
let us bring him: themselves will acknowledge both the preaching and
the language. Many make gains "that they may have wherewith to give to
the poor," unjust gains: this too is a wicked imagination. But let us
undress it, let us convict it, that we may not be taken by it, but that
having escaped all the devices of the devil, and holding to the sound
doctrines with strictness, we may be able both to pass in safety
through this life present, and to obtain the good things promised,
through the grace and mercy of our Lord Jesus Christ, with Whom to the
Father, together with the Holy Ghost, be glory, might, honor, now and
ever, world without end. Amen.
HOMILY XXXVIII.
ACTS XVII. 16, 17.
"Now while Paul waited for them at Athens, his spirit was stirred in
him, when he saw the city wholly given to idolatry. Therefore disputed
he in the synagogue with the Jews, and with the devout persons, and in
the market daily with them that met with him."
Observe how he meets with greater trials among the
Jews than among the Gentiles. Thus in Athens he undergoes nothing of
this kind; the thing goes as far as ridicule, and there an end: and yet
he did make some converts: whereas among the Jews he underwent many
perils; so much greater was their hostility against him.--" His
spirit," it says, "was roused within him when he saw the city all full
of idols." Nowhere else were so many objects[1] of worship to be seen.
But again "he disputed with the Jews in the synagogue, and in the
market daily with them that met with him. Then certain of the
philosophers of the Stoics and Epicureans encountered him." (v. 18.) It
is a wonder the philosophers did not laugh him to scorn, speaking in
the way he did. "And some said, What does this babbler mean to say?"
insolently, on the instant:[2]--this is far from philosophy. "Other
some said, He seemeth to be a setter forth of strange gods," from the
preaching, because he had no arrogance. They did not understand, nor
comprehend the subjects he was speaking of--how should they? affirming
233
as they did, some of them, that God is a body; others, that pleasure is
the (true) happiness.[1] "Of strange gods, because he preached:unto
them Jesus and the Resurrection :" for in fact they supposed
"Anastasis" (the Resurrection) to be some deity, being accustomed to
worship female divinities also.* "And having taken him, they brought
him to the Areopagus" (v. 19)--not to punish, but in order to
learn[2]--"to the Areopagus" where the trials for murder were held.
Thus observe, in hope of learning (they ask him), saying, "May we know
what is this new doctrine spoken of by thee? For thou bringest certain
strange matters to our ears" (v. 20):everywhere novelty is the
charge: "we would fain know therefore, what these things may mean." It
was a city of talkers, that city of theirs. "For all the Athenians and
strangers which were there spent their time m nothing else, but either
to tell, or to hear some new thing. Then Paul stood in the midst of
Mars hill, and said, Ye men of Athens, I look upon you as being in all
things" (v. 21, 22)--he puts it by way of encomium: (the word) does not
seem to mean anything
offensive--<greek>deisidaimonesterous</greek>, that is,
<greek>eulabesterous</greek>, "more religiously disposed.
For as I passed by, and beheld your devotions, I found an altar with
his inscription, TO AN UNKNOWN GOD. What therefore ye ignorantly
worship, this declare I unto you." (v. 23.)--" On which was inscribed,
To an Unknown God." The Athenians, namely, as on many occasions they
had received gods from foreign parts also--for instance, the temple of
Minerva, Pan, and others from different countries-being afraid that
there might be some other god not yet known to them, but worshipped
elsewhere, for more assurance, forsooth, erected an altar to that god
also: and as the god was not known, it was inscribed, "To an Unknown
God." This God then, he tells them, is Christ; or rather, the God of
all. t "Him declare I unto you," Observe l how he shows that they had
already received Him, and "it is nothing strange," says he, "nothing
new that I introduce to you." All along, this was what they had been
saying: "What is this new doctrine spoken of by thee? For thou bringest
certain strange matters to our ears." Immediately therefore he removes
this surmise of theirs: and then says, "God that made the world and all
things therein, He being Lord of heaven and earth" --for, that they may
not imagine Him to be one of many, he presently sets them right on this
point; adding, "dwelleth not in temples made with hands" (v. 24),
"neither is worshipped with men's hands, as though he needed anything
"--do you observe how, little by little, he brings in the philosophy?
how he ridicules the heathen error? "seeing it is He that giveth to all
life, and breath, and all things; and hath made of one blood all
nations of men for to dwell on all the face of the earth." This is
peculiar to God. Look, then, whether these things may not be predicated
of the Son also. "Being Lord," he saith, "of heaven and earth "--which
they accounted to be God's. Both the creation he declares to be His
work, and mankind also.[8] "Having determined," he says, "the times [4]
assigned to them, and the bounds of their habitation," (v. 25, 26),
"that they should seek the Lord, if haply they might feel after Him,
and find Him, though He be not far from every one,of us: for in Him we
live, and move, and have our being: as certain also of your own poets
have said, For we are also His offspring." (v. 27, 28.) This is said by
Aratus the poet. Observe how he draws his arguments from things done by
themselves, and from sayings of their own. "Forasmuch then as we are
the offspring of God, we ought not to think that the Godhead is like
unto gold, or silver,
234
or stone, graven by art." (v. 29.) And yet for this reason we ought.[1]
By no means: for surely we are not like (to such), nor are these souls
of ours. "And imagination of man." How so? ** But some person might
say, "We do not think this." But it was to the many that he was
addressing himself, not now to Philosophy. How then did they think so
unworthily of Him? Again, putting it upon their ignorance, he says,
"Now the times of ignorance God overlooked." Having[2] agitated their
minds by the fear, he then adds this: and yet he says, "but now he
commandeth all men everywhere to repent." (v. 30.) "Because He hath
appointed a day, in the which He will judge the world in righteousness
by that man whom He hath ordained; whereof He hath given assurance unto
all men, in that He hath raised Him from the dead." (v. 31.) But let us
look over again what has been said.
(Recapitulation.) (b) "And while Paul waited," etc.
(v. 16.) It is providentially ordered that against his will he stays
there, while waiting for those others. (a) "His spirit," it says,
"within him" <greek>parwxuneto</greek>. It does not mean
there, anger or exasperation: just as elsewhere it says, "There was
<greek>paroxusmos</greek> between them." (ch. xv. 30.) (c)
Then what is <greek>parwxuneto</greek>? Was roused: for the
gift is far removed from anger and exasperation. He could not bear it,
but pined away.[8] "He reasoned therefore in the synagogue," etc. (v.
17.) Observe him again reasoning with Jews. By "devout persons" he
means the proselytes. For the Jews were dispersed everywhere before
(mod. text "since ") Christ's coming, the Law indeed being henceforth,
so to say, in process of dissolution, but at the same time (the
dispersed Jews) teaching men religion.[4] But those prevailed nothing,
save only that they got witnesses of their own calamities. (e) "And
certain philosophers," etc. (v. 18.) How came they to be willing to
confer with him? (They did it) when they salt others reasoning, and the
man having repute (in the encounter). And observe straightway with
overbearing insolence, "some said, What would this babbler say ? For
the natural man receiveth not the things of the Spirit." (1 Cor. ii.
14.) Other some, He seemeth to be a setter-forth of strange deities:
<greek>daimoniwn</greek>, for so they called their gods.
"And having taken him, they brought him," etc. (v. 19.) (a) The
Athenians no longer enjoyed their own laws, but were become subject to
the Romans. (g) (Then) why did they hale him to the Areopagus? Meaning
to overawe him--(the place) where they held the trials for bloodshed.
"May we know, what is this new doctrine spoken of by thee? For thou
bringest certain strange things to our ears; we would fain know
therefore what these things mean. For all the Athenians and strangers
which were there spent their time in nothing else, but either to tell,
or to hear some new thing." (v. 20, 21.) Here the thing noted is, that
though ever occupied only in this telling and hearing, yet they thought
those things strange--things which they had never heard. "Then Paul
standing in the midst of the Areopagus said, Ye men of Athens, I look
upon you as being in all things more religiously disposed" (v. 22): (f)
for the cities were full of gods (<greek>daimonwn</greek>,
al. <greek>eidwlwn</greek>): (h) this is why he says
<greek>deisidaimonesterous</greek>. " For as I passed by
and viewed the objects of your wor-
235
ship--he does not say simply <greek>tous</greek>
<greek>daimonas</greek> (the demons, or deities), but paves
the way for his discourse: "I beheld an altar," etc. (v. 23.) This is
why he says, "I look upon you as being more religiously disposed, viz.
because of the altar. "God," he says, "that made the world." (v. 24.)
He uttered one word, by which he has subverted all the (doctrines) of
the philosophers. For the Epicureans affirm all to be fortuitously
formed and (by concourse) of atoms, the Stoics held it to be body and
fire (<greek>ekpurwsin</greek>). "The world and all that is
therein." Do you mark the conciseness, and in conciseness, clearness?
Mark what were the things that were strange to them: that God made the
world ! Things which now any of the most ordinary persons know, these
the Athenians and the wise men of the Athenians knew not. "Seeing He is
Lord of heaven and earth:" for if He made them, it is clear that He is
Lord. Observe what he affirms to be the note of Deity--creation. Which
attribute the Son also hath. For the Prophets everywhere affirm this,
that to create is God's prerogative. Not as those affirm[1] that
another is Maker but not Lord, assuming that matter is uncreated. Here
now he covertly affirms and establishes his own, while he overthrows
their doctrine.[2] "Dwelleth not in temples made with hands." For He
does indeed dwell in temples, yet not in such, but in man's soul. He
overthrows the corporeal worship. What then? Did He not dwell in the
temple at Jerusalem? No indeed: but He wrought therein. "Neither is
worshipped by men's hands." (v. 25.) How then was He worshipped by
men's hands among the Jews? Not by hands, but by the understanding. "As
though He needed anything:" since even those (acts of worship) He did
not in this sort seek, "as having need. Shall I eat," saith He, "the
flesh of bulls, or drink the blood of goats?" (Ps. 1. 13.) Neither is
this enough--the having need of naught--which he has affirmed: for
though this is Divine, yet a further attribute must be added. "Seeing
it is He that giveth unto all, life and breath and all things." Two
proofs of Godhead: Himself to have need of naught, and to supply all
things to all men. Produce here Plato (and) all that he has
philosophized about God, all that Epicurus has: and all is but trifling
to this ! "Giveth," he says, "life and breath." Lo, he makes Him the
Creator of the soul also, not its begetter. See again how he overthrows
the doctrine about matter. "And made," he says, "off one blood every
nation of men to dwell upon all the face of the earth." (v. 26.) These
things are better than the former: and what an impeachment both of the
atoms and of matter, that (creation) is not partial (work), nor the
soul of man either? But this, which those say, is not to be
Creator.[4]--But by the mind and understanding He is worshipped.--" It
is He that giveth," etc. He not the partial
(<greek>merikoi</greek>
<greek>daimones</greek>) deities. "And all things." it is
"He," he saith.--How man also came into being.[5]--First he showed that
"He dwelleth not," etc., and then declared[6] that He "is not
worshipped as though He had need of aught." If God,[7] He made all: but
if He made not, He is not God. Gods that made not heaven and earth, let
them perish. He introduces much greater doctrines, though as yet he
does not mention the great doctrines; but he discoursed to them as unto
children. And these were much greater than those. Creation, Lordship,
the having need of naught, authorship of all good--these he has
declared. But s how is He worshipped? say. It is not yet the proper
time. What equal to this sublimity? Marvellous is this also--of one, to
have made so many: but also, having made, Himself sustains them
(<greek>sugkratei</greek>) in being, "giving life and
breath and all things. (b) And hath determined the times appointed, and
the bounds of their habitation, that they should seek God, if haply
they might feel after Him and find Him." (v. 27.) (a) It means either
this, that He did not compel them to ,go about and seek God, but
according to the bounds[9] of their habitation: (c) or this, that He
determined
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their seeking God, yet not determined this (to be done) continually,
but (determined) certain appointed times (when they should do so):
showing[1] now, that not having sought they had found: for since,
having sought, they had not found, he shows that God was now as
manifest as though He were in the midst of them palpably
(<greek>Yhlafwmenos</greek>). (e) "Though He be not far,"
he saith, "from every one of us," but is near to all. See again the
power (or, "what it is to be God,") of God. What saith he? Not only He
gave "life and breath and all things," but, as the sum and substance of
all, He brought us to the knowledge of Himself, by giving us these
things by which we are able to find and to apprehend Him. But we did
not wish to find Him, albeit close at hand. "Though He be not far from
every one of us." Why look now, He is near to all, to every one all the
world over ! What can be greater than this? See how he makes clear
riddance of the parcel deities (<greek>tous</greek>
<greek>merikous</greek>)! What say I, "afar off?" He is so
near, that without Him we live not: "for in Him we live and move and
have our being." (v. 28.) "In him;" to put it by way of corporeal
similitude, even as it is impossible to be ignorant of the air which is
diffused on every side around us, and is "not far from every one of
us," nay rather, which is in us. (d) For it was not so that there was a
heaven in one place, in another none, nor yet (a heaven) at one time,
at another none. So that both at every "time" and at every "bound" it
was possible to find Him. He so ordered things, that neither by
place nor by t time were men hindered. For of course even this,
if nothing else, of itself was a help to them--that the heaven is in
every place, that it stands in all time. (f) See how (he declares) His
Providence, and His upholding
power(<greek>sugkrathsin</greek>); the existence of all
things from Him, (from Him) their working
(<greek>to</greek> <greek>energein</greek>),
(from Him their preservation) that they perish not. And he does not
say, "Through Him," but, what was nearer than this, "In him."--That
poet said nothing equal to this, "For we are His offspring." He,
however, spake it of Jupiter, but Paul takes it of the Creator, not
meaning the same being as he, God forbid! but meaning what is properly
predicated of God: just as he spoke of the altar with reference to Him,
not to the being whom they worshipped. As much as to say, "For
certain things are said and done with reference to this (true God), but
ye know not that they are with reference to Him." For say, of
whom would it be properly said, "To an Unknown God?" Of the Creator, or
of the demon? Manifestly of the Creator: because Him they knew not, but
the other they knew. Again, that all things are filled (with the
presence)--of God? or of Jupiter--a wretch of a man, a detestable
impostor ! But Paul said it not in the same sense as he, God forbid !
but with quite a different meaning. For he says we are God's offspring,
i.e. God's own,[2] His nearest neighbors as it were. For lest, when he
says, "Being the offspring of God" (v. 29), they should again say, Thou
bringest certain strange things to our ears,[3] he produces the poet.
He does not say, "Ye ought not to think the Godhead like to gold or
silver," ye accursed and execrable: but in more lowly sort he says, "We
ought not." For what (says he)?[4] God is above this? No, he does not
say this either: but for the present this--"We ought not to think the
Godhead like unto such," for nothing is so opposite to men. "But we do
not affirm the Godhead to be like unto this, for who would say that?"
Mark[5] how he has introduced the incorporeal (nature of God) when he
said, "In Him," etc., for the mind, when it surmises body, at the same
time implies the notion of distance. (Speaking) to the many he says,
"We ought not to think the Godhead like unto gold, or silver, or stone,
the shaping of art,"[6] for if we are not like to those as regards the
soul, much more God (is not like to such). So far, he withdraws them
from the notion. But neither is the Godhead, he would say, subjected to
any other human conception. For if that which art or thought
237
has found--this is why he says it thus, "of art or imagination of man"
--if that, then, which human art or thought has found, is God, then
even in the stone (is) God's essence.--How comes it then, if "in Him we
live," that we do not find Him? The charge is twofold, both that they
did not find Him, and that they found such as these. The (human)
understanding in itself is not at all to be relied upon.--But when he
has agitated their soul by showing them to be without excuse, see what
he says: "The times of ignorance God overlooked, but now commands all
men everywhere to repent." (v. 30.) What then? Are none of these men to
be punished? None of them that are willing to repent. He says it of
these men, not of the departed, but of them whom He commands to repent.
He does not call you to account, he would say. He does not say, Took no
notice (<greek>pareiden</greek>); does not say, Permitted:
but, Ye were ignorant. "Overlooked," i.e. does not demand punishment as
of men that deserve punishment. Ye were ignorant. And he does not say,
Ye wilfully did evil.; but this he showed by what he Said above[1]--"
All men everywhere to repent:" again he hints at the whole world.
Observe how he takes them off from the parcel deities! "Because He has
appointed a day, in the which He will judge the world in righteousness
by that Man whom He hath ordained, whereof He hath given assurance to
all men, in that He raised Him from the dead." (v. 31.) Observe how he
again declares the Passion. Observe the terror again: for, that the
judgment is true, is clear from the raising Him up: for it is alleged
in proof of that. That all he has been saying is true, is clear from
the fact that He rose again. For He did give[2] this "assurance to all
men," His rising from the dead: this (i.e. judgment), · also is
henceforth certain.
These words were spoken indeed to the Athenians: but
it were seasonable that one should say to us also, "that all men
everywhere must repent, because he hath appointed a day, in the which
He will judge the world." See how he brings Him in as Judge also: Him,
both provident for the world, and merciful and forgiving and powerful
and wise, and, in a word possessing all the attributes of a Creator.
"Having given assurance to all men," i.e. He has given proof in the
rising (of Jesus) from the dead.[8] Let us repent then: for we must
assuredly be judged. If Christ rose not, we shall not be judged: but if
he rose, we shall without doubt be judged. "For to this end," it is
said, "did He also die, that he might be Lord both of the dead and
living." (Rom. xiv. 9.) "For we shall all stand before the judgment
seat of Christ, that every one may receive according to that he hath
done." (Rom. xiv. 10, and 2 Cor. v. 10.) Do not imagine that these are
but words. Lo ! he introduced also the subject of the resurrection of
all men; for in no other way can the world be judged. And that, "In
that He hath raised Him from the dead," relates to the body: for that
was dead, that had fallen. Among the Greeks, as their notions of
Creation, so likewise of the Judgment, are children's fancies, ravings
of drunken men. But let us, who know these things accurately, do
something that is to the purpose: let us be made friends unto God. How
long shall we be at enmity with Him? How long shall we entertain
dislike towards Him? "God forbid!" you will say: "Why do you say such
things?" I would wish not to say the things I say, if ye did not do the
things ye do: but as things are, what is the use now in keeping silence
from words, when the plain evidence of deeds so cries aloud? How then,
how shall we love Him? I have told you thousands of ways, thousands of
times: but I will speak it also now. One way I seem to myself to have
discovered, a very great and admirable way. Namely,[4] after
acknowledging to Him our general obligations,--what none shall be able
to express (I mean), what has been done for each of us in his own
person, of these also let us bethink ourselves, because these are of
great force:let each one of us reckon them up with himself, and make
diligent search, and as it were in a book let him have the benefits of
God written down; for instance, if at any time having fallen into
dangers he has escaped the hands of his enemies; if ever having gone
out on a journey at an untimely hour, he has escaped danger; if ever,
having had an encounter with wicked men, he has got the better of them;
or if ever, having fallen into sickness, he has recovered when all had
given him over: for this avails much for attaching us to God. For if
that Mordecai, when the services done by him were brought to the
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king's remembrance, found them to be so available, that he in return
rose to that height of splendor (Esther vi. 2-11): much more we, if we
call to mind, and make diligent enquiry of these two points, what sins
we have committed against God, and what good He has done to us, shall
thus both be thankful, and give Him freely all that is ours. But no one
gives a thought to any of these things: but just as regarding our sins
we say that we are sinners, while we do not enquire into them
specifically, so with regard to God's benefits (we say), that God has
done us good, and do not specifically enquire, where, and in how great
number and at what time. But from this time forth let us be very exact
in our reckoning. For if any one can recall even those things which
happened long ago, let him reckon up all accurately, as one who will
find a great treasure. This is also .profitable to us in keeping us
from despair. For when we see that he has often protected us, we shall
not despair, nor suppose that we are cast off but we shall take it as a
strong pledge of His care for us, when we bethink us how, though we
have sinned, we are not punished, but even enjoy protection from Him.
Let me now tell you a case, which I heard from a certain person, in
which was a child, and it happened on a time that he was in the country
with his mother, being not yet fifteen years old. Just then there came
a bad air, in consequence of which a fever attacked them both, for in
fact it was the autumn season. It happened that the mother succeeded in
getting into the town before (they could stop her); but the boy, when
the physicians on the spot[1] ordered him, with the fever burning
within him, to gargle his throat, resisted, having forsooth his own
wise view of the matter, and thinking he should be better able to
quench the fire, if he took nothing whatever, therefore, in his
unseasonable spirit of opposition, boy-like, he would take nothing. But
when he came into the town, his tongue was paralyzed, and he was for a
long time speechless, so that he could pronounce nothing articulately;
however, he could read indeed, and attended masters for a long time,
but[2] that was all, and there was nothing to mark his progress. So all
his hopes (in life) were cut off, and his mother was full of grief: and
though the physicians suggested many plans, and many others did so too,
yet nobody was able to do him any good, until the merciful God loosed
the string of his tongue (cf. Mark vii. 35), and then he recovered, and
was restored to his former readiness and distinctness of speech. His
mother also related, that when a very little child, he had an affection
in the nose, which they call a polypus: and then too the physicians had
given him over and his father cursed him (for the father was then
living), and (even) his mother prayed for him to die;[3] and all was
full of distress. But he on a sudden having coughed, owing to the
collection of mucus, by the force of the breath expelled the creature
(<greek>to</greek> <greek>qhrion</greek>) from
his nostrils, and all the danger was removed. But this evil having been
extinguished, an acrid and viscid running from the eyes formed such a
thick gathering of the humors (<greek>tas</greek>
<greek>lhmas</greek>), that it was like a skin drawn over
the pupil, and what was worse, it threatened blindness, and everybody
said this would be the issue. But from this disease also was he quickly
freed by the grace of God. So far what I have heard from others: now I
will tell you what I myself know. Once on a time a suspicion of tyrants
was raised in our city--at that time I was but a youth--and all the
soldiers being set to watch without the city as it chanced, they were
making strict[4] inquisition after books of sorcery and magic. And the
person who had written the book, had flung it unbound
(<greek>akataskeuaston</greek>) into the river, and was
taken, and when asked for it, was not able to give it up, but was
carried all around the city in bonds: when, however, the evidence being
brought home to him, he had suffered punishment, just then it chanced
that I, wishing to go to the Martyrs' Church, was returning through the
gardens by the riverside in company with another person. He, seeing the
book floating on the water at first thought it was a linen cloth, but
when he got near, perceived it was a book, so he went down, and took it
up. I however called shares in the booty, and laughed about it. But let
us see, says he, what in
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the world it is. So he turns back a part of the page, and finds the
contents to be magic. At that very moment it chanced that a soldier
came by: *** then having taken from within,[1] he went off. There were
we congealed with fear. For who would have believed our story that we
had picked it up from the river, when all were at that time, even the
unsuspected, under strict watch? And we did not dare to cast it away,
lest we should be seen, and there was a like danger to us in tearing it
to pieces. God gave us means, and we cast it away, and at last we were
free for that time from the extreme peril. And I might mention
numberless cases, if I had a mind to recount all. And even these I have
mentioned for your sakes, so that, if any have other cases, although
not such as these, let him bear them in mind constantly: for example,
if at any time a stone having been hurled, and being about to strike
thee, has not struck thee, do thou bear this ever in thy mind: these
things produce in us great affection towards God. For if on remembering
any men who have been the means of saving us, we are much mortified if
we be not able to requite them, much more (should we feel thus) with
regard to God. This too is useful in other respects. When we wish not
to be overmuch grieved, let us say: "If we have received good things at
the hand of the Lord, shall not we endure evil things?" (Job ii. 10.)
And when Paul told them from whence he had been delivered, (2 Tim. iv.
17) the reason was that he might put them also in mind. See too how
Jacob kept all these things in his mind: wherefore also he said: "The
Angel which redeemed me from my youth up (Gen. xlviii. 16); and not
only that he redeemed him, but how and for what purpose. See
accordingly how he also calls to mind the benefits he had received in
particular. "With my staff," he says, "I passed over Jordan." (Gen.
xxxii. 10.) The Jews also always remembered the things which happened
to their forefathers, turning over in their minds the things done in
Egypt. Then much more let us, bearing in mind the special mercies which
have happened to us also, how often we have fallen into dangers and
calamities, and unless God had held his hand over us, should long ago
have perished: I say, let us all, considering these things and
recounting them day by day, return our united thanks all of us to God,
and never cease to glorify Him, that so we may receive a large
recompense for our thankfulness of heart, through the grace and
compassion of His only begotten Son, with Whom to the Father, together
with the Holy Ghost, be glory, might, honor, now and ever, world
without end. Amen.
HOMILY XXXIX.
ACTS XVII. 32-34. XVIII. I.
"And when they heard of the resurrection of the dead, some
mocked: and others said, We will hear thee again of this matter.
So Paul departed from among them. Howbeit certain men clave unto him,
and believed: among the which was Dionysius the Areopagite and a woman
named Damaris, and others with them. After these things Paul departed
from Athens, and came to Corinth."
What can be the reason that, having persuaded
(some so far as to say) that they would hear him again, and there being
no dangers, Paul is so in haste to leave Athens? Probably he knew that
he should do them no great good; moreover he was led by the
Spirit to Corinth.[2] (b) For the Athenians, although fond of hearing
strange things, nevertheless did not attend (to him); for this was not
their study, but only to be always having something to say; which was
the cause that made them hold off from him. But if this was their
custom, how is it that they accuse him, "he seemeth to be a setter
forth of strange gods?" (ch. xvii. 18.) Yes, but these
240
were matters they did not at all know what to make of. Howbeit, he did
convert both Dionysius the Areopagite, and some others. For those who
were careful Of (right) living, quickly received the word; but the
others not so. It seemed to Paul sufficient to have cast the seeds of
the doctrines. (a) To Corinth then, as I said, he was led by the
Spirit, in which city he was to abide. (c) "And having found a certain
Jew named Aquila, of Pontus by birth, lately come from "Italy"-for the
greater part of his life had been passed there--" and Priscilla his
wife, because that Claudius had commanded all the Jews to depart from
Rome." (v. 2.) For though it was in the reign of Nero that the war
against the Jews was consummated, yet from the time of Claudius and
thenceforward it was fanning up, at a distance indeed,[1] so that, were
it but so, they might come to their senses, and from Rome they were now
driven as common pests. This is why it is so ordered by Providence that
Paul was led thither as a prisoner, that he might not as a Jew be
driven away, but as acting under military custody might even be guarded
there. (Having found these,) "he came to them, and because he was of
the same craft, he abode with them and wrought: for by occupation they
were tent-makers." (v. 3.) Lo, what a justification he found for
dwelling in the same house with them ! For because here, of all places,
it was necessary that he should not receive, as he himself says, "That
wherein they glory, they may be found, even as we" (2 Cor. xi. 12), it
is providentially ordered that he there abides. "And he reasoned in the
synagogue every sabbath, and persuaded the Jews and the Greeks. And
when Silas and Timotheus were come from Macedonia, Paul was straitened
in the word,[2] testifying to the Jews that Jesus is the Christ." (v.
4, 5.) "And when the Jews opposed and blasphemed," i.e. they tried to
bear him down (<greek>ephreazon</greek>), they set upon
him--What then does Paul? He separates from them, and in a very awful
manner: and though he does not now say, "It was need that the word
should be spoken unto you," yet he darkly intimates it to them?--" and
when they opposed themselves, and blasphemed, he shook his raiment, and
said unto them, Your blood be upon your own heads; I am clean: from
henceforth I will go unto the Gentiles." (v. 6.) "And he departed
thence, and entered into a certain man's house, named Justus, one that
worshipped God, whose house joined hard to the synagogue." See how
having again said, "Henceforth--" for all that, he does not neglect
them; so that it was to rouse them that he said this, and thereupon
came to Justus, whose house was contiguous to the synagogue, so that a
even from this they might have jealousy, from the very proximity. "And
Crispus, the chief ruler of the synagogue, believed on the Lord with
all his house." This also was, of all things, enough to bring them
over. "And many of the Corinthians hearing believed, and were baptized.
Then spake the Lord to Paul in the night by a vision, Be not afraid,
but speak, and hold not thy peace: for I am with thee, and no man shall
set on thee to hurt thee: for I have much people in this city." (v.
8-10.) See by how many reasons He persuades him, and how He puts last
the reason which of all others most prevailed with him, "I have much
people in this city." Then how was it, you may ask, that they set upon
him? And[4] yet, the writer tells us, they prevailed nothing, but
brought him to the proconsul. "And he continued there a year and six
months, teaching the word of God among them. And when
Gallio was proconsul of Achaia, the Jews ;made insurrection with one
accord against Paul, and brought him to the judgment-seat." (v. II,
12.) Do you mark why those men were ever contriving to give a public
turn to the misdemeanors (they accused them of)? Thus see here: (b)
"Saying, This fellow seduceth men contrary to the law to worship God.
And when Paul was about to open his mouth, Gallio said: If indeed it
were any wrong-doing or wicked lewdness, O ye Jews, reason would that I
should bear with you. But if it be a question of words and names, and
of your law, look ye to it; for I will be no judge of such matters. And
he drave them from the judgment-seat." (v. 13--16.) This Gallio seems
to me to have been a sensible man. (a) Thus observe, when these had
said, "Against the law he seduceth men to worship God," he "cared for
none of these things:" and observe how he answers them: "If indeed it
were" any matter affecting the city, "any wrong-doing or wicked
lewdness," etc. (c) "Then all the Jews? took Sosthenes the ruler of the
synagogue, and beat him before the judgment-seat: and Gallio cared
241
for none of these things" (v. 17): but their beating him he did not
take as an insult to himself. So petulant were the Jews. But let us
look over again what has been said.
(Recapitulation.) "And when they heard," (ch. xvii.
32) what great and lofty doctrines, they did not even attend, but
jeered at the Resurrection! "For the natural man," it saith, "receiveth
not the things of the Spirit." (1 Cor. ii. 14.) "And so," it says,
"Paul went forth." (v. 33.) How? Having persuaded some; derided by
others. "But certain men," it says, "clave unto him, and believed,
among whom was also Dionysius the Areopagite and some others."[1] (v.
34.) "And after these things," etc. "And having found a certain Jew by
name Aquila, of Pontus by birth, lately come from Italy, because that
Claudius had ordered all Jews to depart from Rome, he came to them, and
because he was of the same craft, he abode with them, and wrought: for
by their occupation they were tent-makers." (ch.xviii. 1-3.) Being of
Pontus, this Aquila * * * .[2] Observe how, not in Jerusalem, nor near
it (the crisis), was hasting to come, but at a greater distance. And
with him he abides, and is not ashamed to abide, nay, for this very
reason he does abide, as having a suitable lodging-place, for to him it
was much more suitable than any king's palace. And smile not thou,
beloved, to hear (of his occupation). For (it was good for him) even as
to the athlete the palaestra is more useful than delicate carpets; so
to the warrior the iron sword (is useful), not that of gold. "And
wrought," though he preached. Let us be ashamed, who though we have no
preaching to occupy us, live in idleness. "And he disputed in the
synagogue every sabbath day, and persuaded both Jews and Greeks" (v.
4): but "when they opposed and blasphemer" he withdrew, by this
expecting to draw them more. For wherefore having left that house did
he come to live hard by the synagogue? was it not for this? For it was
not that he saw any danger here. But therefore it is that Paul having
testified to them--not teaches now, but testifies-- "having shaken his
garments," to terrify them not by word only but by action, "said unto
them, Your blood be upon your own heads" (v. 6): he speaks the more
vehemently as having already persuaded many. "I," says he, "am clean."
Then we also are accountable for the blood of those entrusted to us, if
we neglect them. "From this time forth I will go to the Gentiles." So
that also when he says, "Henceforth let no man trouble me" (Gal. vi.
17), he says it to terrify. For not so much did the punishment terrify,
as this stung them. "And having removed thence he came into the house
of one named Justus, that worshipped God, whose house was contiguous to
the synagogue" (v. 7), and there abode, by this wishing to persuade
them that he was in earnest <greek>pros</greek>
<greek>ta</greek> <greek>eqnh</greek>
<greek>hpeigeto</greek> to go to the Gentiles. Accordingly,
mark immediately the ruler of the synagogue converted, and many others,
when he had done this. "Crispus the ruler of the synagogue believed in
the Lord, with his whole house: and many of the Corinthians hearing
believed, and were baptized."--(v. 8.) "With his whole house:"[3]
observe the converts in those times doing this with their entire
household. This Crispus he means where he writes, "I baptized none save
Crispus and Gaius." (1 Cor. i. 14.) This (same) I take to be called
Sosthenes--(evidently) a believer, insomuch that he is beaten, and is
always present with Paul.* "And the Lord said in the night," etc. Now
even the number (of the "much people") persuaded him, but Christ's
claiming them for His own (moved him) more.[4] Yet He says also, "Fear
not:" for the danger
242
was become greater now, both because more believed, and also the ruler
of the synagogue. This was enough to rouse him. Not that he was
reproved[1] as fearing; but that he should not suffer aught; "I am with
thee, and none shall set upon thee to hurt thee." (v. 9, 10.) For He
did not always permit them to suffer evil, that they might' not become
too weak. For nothing so grieved Paul, as men's unbelief and setting
themselves (against the Truth) this was worse than the dangers.
Therefore it is that (Christ) appears to him now. "And he continued a
year and six months," etc. (v. 11.) After the year and six months, they
set upon him. "And when Gallio was proconsul of Achaia," etc. (v. 12,
13), because they had no longer the use of their own laws.[2] (c) And
observe how prudent he is: for he does not say straightway, I care not,
but, "If," says he, "it were a matter of wrong-doing or wicked
lewdness, O ye Jews, reason would that I should bear with you:but if it
be a question of doctrine and words and of your law, see ye to it, for
I do not choose to be a judge of such matters." (v. 14, 15.) (g) He
taught[3] them that not such are the matters which crave a judicial
sentence, but they do all things out of order. And he does not say, It
is not my duty, but, "I do not choose," that they may not trouble him
again. Thus Pilate said in the case of Christ, "Take ye Him, and judge
him according to your law." (John xviii. 31.) But they were just like
men drunken and mad. (d) "And he drave them from the judgment-seat" (v.
16)--he effectually closed the tribunal against them. "Then all" (the
Jews) "having seized Sosthenes the ruler of the synagogue, beat him
before the judgment-seat. And Gallio cared for none of these things."
(v. 17). (a) This thing, of all others, set them on (to this
violence)--their persuasion that the governor would not even let
himself down (to notice it). (e) It was a splendid victory. O the shame
they were put to! (b) For it is one thing to have come off victorious
from a controversy, and another for those to learn that he cared
nothing for the affair. (f) "And Gallio cared for none of these
things:" and yet the whole was meant as an insult to him! But,
forsooth, as if they had received authority (they did this). Why did he
(Sosthenes), though he also had authority, not beat (them)? But they
were (otherwise) trained: so that the judge should learn which party
was more reasonable. This was no small benefit to those present--both
the reasonableness of these, and the audacity of those. (h)[4] He was
beaten, and said nothing.
This man let us also imitate: to them that beat us,
let us return blow for blow, by meekness, by silence, by
long-suffering. More grievous these wounds, greater this blow, and more
heavy. For to show that it is not the receiving a blow in the body that
is grievous, but the receiving it in the mind, we often smite people,
but since it is in the way of friendship, they are even pleased: but if
you smite any indifferent person in an insolent manner, you have pained
him exceedingly, because you have touched his heart. So let us smite
their heart. But that meekness inflicts a greater blow than fierceness,
come, let us prove, so far as that is possible, by words. For the sure
proof indeed is by acts and by experience: but if you will, let us also
make the enquiry by word, though indeed we have often made it already.
Now in insults, nothing pains us so much, as the opinion passed by the
spectators; for it is not the same thing to be insulted in public and
in private, but those same insults we endure even with ease, when we
suffer them in a solitary place, and with none by to witness them, or
know of them. So true is it that it is not the insult, as it is in
itself, that mortifies us, but the having to suffer it in the sight of
all men: since if one should do us honor in the sight of all men, and
insult us in private, we shall notwithstanding even feel obliged to
him. The pain then is not in the nature of the insult, but in the
opinion of the beholders; that one may not seem to be contemptible.
What then, if this opinion should be in our favor? Is not the man
attempting to disgrace us himself more disgraced, when men give their
opinion in our favor? Say, whom do the bystanders despise? Him who
insults, or him who being insulted keeps silence? Passion indeed
suggests, that they despise him who is insulted: but let us look into
it now while we are free from that excitement, in order that
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we may not be carried away when the time comes. Say, whom do we all
condemn? Plainly the man who insults: and if he be an inferior, we
shall say that he is even mad; if an equal, that he is foolish; if a
superior, still we shall not approve of it. For which man, I ask, is
worthy of approval, the man who is excited, who is tossed with a
tempest of passion, who is infuriated like a wild beast, who demeans
himself in this sort against our common nature, or he who lives in a
state of calm, in a haven of repose, and in virtuous equanimity? Is not
the one like an angel, the other not even like a man? For the one
cannot even bear his own evils, while the other bears even those of
others also: here, the man cannot even endure himself; there, he
endures another too: the one is in danger of shipwreck, the other sails
in safety, his ship wafted along the favoring gales: for he has not
suffered the squall of passion to catch his sails and overturn the bark
of his understanding: but the breath of a soft and sweet air fanning
upon it, the breath of forbearance, wafts it with much tranquillity
into the haven of wise equanimity. And like as when a ship is in danger
of foundering, the sailors know not what they cast away, whether what
they lay hands upon be their own or other men's property, but they
throw overboard all the contents without discrimination, alike the
precious and what is not such: but when the storm has ceased, then
reckoning up all that they have thrown out, they shed tears, and are
not sensible of the calm for the loss of what they have thrown
overboard: so here, when passion blows hard, and the storm is raised,
people in flinging out their words know not how to use order or
fitness; but when the passion has ceased, then recalling to mind what
kind of words they have given utterance to, they consider the loss and
feel not the quiet, when they remember the words by which they have
disgraced themselves, and sustained most grievous loss, not as to
money, but as to character for moderation and gentleness. Anger is a
darkness. "The foot," saith Scripture, "hath said in his heart, There
is no God." (Ps. xiii. 1.) Perhaps also of the angry man it is suitable
to say the same, that the angry man hath said, There is no God. For,
saith Scripture, "Through the multitude of his anger he will not seek"
(after God).[1] (Ps. x. 4.) For let what pious thought will enter in,
(passion) thrusts and drives all out, flings all athwart. (b) When you
are told, that he whom you abused uttered not one bitter word, do you
not for this feel more pain than you have inflicted? (a) If you in your
own mind do not feel more pain than he whom you have abused, abuse
still; (but)though there be none to call you to account, the judgment
of your conscience, having taken you privately, shall give you a
thousand lashes, (when you think) how you poured out a flood of
railings on one so meek, and humble, and forbearing. We are forever
saying these things, but we do not see them exhibited in works. You, a
human being, insult your fellow-man? You, a servant, your
fellow-servant? But why do I wonder at this, when many even insult God?
Let this be a consolation to you when suffering insult. Are you
insulted? God also is insulted. Are you reviled? God also was reviled.
Are you treated with scorn? Why, so was our Master also. In these
things He shares with us, but not so in the contrary things. For He
never insulted another unjustly: God forbid! He never reviled, never
did a wrong. So that we are those who share with Him, not ye. For to
endure when insulted is God's part: to be merely abusive, is the part
of the devil. 'See the two sides. "Thou hast a devil" (John vii. 20;
ib. xviii. 22), Christ was told: He received a blow on the face from
the servant of the high-priest. They who wrongfully insult, are in the
same class with these. For if Peter was even called "Satan" (Matt. xvi.
23) for one word; much[2] more shall these men, when they do the works
of the Jews, be called, as those were called, "children of the devil"
(John viii. 44), because they wrought the works of the devil. You
insult; who are you, I ask (that you do so)? Nay, rather the reason why
you insult, is this, that you are nothing: no one that is human
insults. So that what is said in quarrels, "Who are you?" ought to be
put in the contrary way: "Insult: for you are nothing." Instead of that
the phrase is, "Who are you, that you insult?" "A better man than you,"
is the answer. And yet it is just the contrary: but because we put the
question amiss, therefore they answer amiss: so that the fault is ours.
For as if we thought it was for great men to insult, therefore we ask,
"Who are you, that you insult?" And therefore they make this answer.
But, on the contrary, we ought to say: "Do you insult? insult still:
for you are nobody:" whereas to those who do not insult this should be
said: "Who are you that you insult not?--you have surpassed human
nature." This is nobility, this is generosity, to speak nothing
ungenerous, though a man may deserve to have it spoken to him. Tell me
now,
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how many are there who are not worthy to be put to death? Nevertheless,
the judge does not this in his own person, but interrogates them; and
not this either, in his own person. But if it is not to be suffered,
that the judge, sitting in judgment, should (in his own person) speak
with a criminal, but he does all by the intervention of a third person,
much more is it our duty not to insult our equals in rank; for[1] all
the advantage we shall get of them will be, not so much to have
disgraced them, as to be made to learn that we have disgraced
ourselves. Well then, in the case of the wicked, this is why we must
not insult (even them); in the case of the good there is another reason
also because they do not deserve it: and for a third,[2] because it is
not right to be abusive. But as things are, see what comes of it; the
person abused is a man, and the person abusing is a man, and the
spectators men. What then? must the beasts come between them and settle
matters? for only this is left. For when both the wrong-doers and those
who delight in the wrong-doing are men, the part of reconciler is left
for the beasts: for just as when the masters quarrel in a house, there
is nothing left but for the servants to reconcile them,--even if this
be not the result, for the nature of the thing demands this,--just so
is it here.--Are you abusive? Well may you be so, for you are not even
human. Insolence seemed to be a high-born thing; it seemed to belong to
the great; whereas it belongs rather to slaves; but to give good words
belongs to free men. For as to do ill is the part of those, so to
suffer ill is the part of these.--Just as if some slave should steal
the master's property, some old hag,--such a thing as that is the
abusive man. And like as some detestable thief and runaway,[3] with
studied purpose stealing in, looks all around him, wishing to filch
something: so does this man, even as he, look narrowly at all on every
side, studying how to throw out some (reproach). Or perhaps we may set
him forth by a different sort of example. Just as if[4] one should
steal filthy vessels out of a house, and bring them out in the presence
of all men, the things purloined do not so disgrace the persons robbed,
as they disgrace the thief himself: just so this man, by bringing out
his words in the presence of all men, casts disgrace not on others but
on himself by the words, in giving vent to this language, and
be-fouling both his tongue and his mind. For it is all one, when we
quarrel with bad men, as if one for the sake of striking a man who is
immersed in putrefying filth should defile himself by plunging his
hands into the nastiness. Therefore, reflecting on these things, let us
flee the mischief thence accruing, and keep a clean tongue, that being
clear from all abusiveness, we may be enabled with strictness to pass
through the life present, and to attain unto the good things promised
to those that love Him, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy Ghost together be glory,
might, honor, now and ever, world without end. Amen.
245
HOMILY XL.
ACTS XVIII. 18.
"And Paul after this tarried there yet a good while, and then took his
leave of the brethren, and sailed thence into Syria, and with him
Priscilla and Aquila; having shorn his head in Cenchrea: for he had a
vow."
See how the Law was breaking up; see how they were bound
by conscience. This, namely, was a Jewish custom, to shear their heads
agreeably with a vow. But then there ought to be also a sacrifice (ch.
xxi. 26), which was not the case here.*-- "Having yet tarried :" after
the beating of Sosthenes.[1] For it was necessary that he should yet
tarry, and comfort them concerning these things. "He sailed for Syria."
Why does he desire again to come to Syria? It was there that"the
disciples were ordered to be called Christians" (ch. xi. 26): there,
that he had been "commended to the grace of God" (xiv. 26): there, that
he had effected such things concerning the doctrine. "And with him
Priscilla"--lo, a woman also[2]---" and Aquila." But these he left at
Ephesus. With good reason, namely, that they should teach. For having
been with him so long time, they were learning many things: and yet he
did not at present withdraw them from their custom as Jews. "And he
came to Ephesus, and left them there: but he himself entered into the
synagogue, and reasoned with the Jews. When they desired him to tarry
longer time with them, he consented not; but bade them farewell,
saying, I must by all means keep this feast that cometh in Jerusalem."
Therefore[3] it was that he was hindered from coming into Asia, being
impelled to what was of pressing moment. Thus observe him here,
entreated (by them) to stay, but because he could not comply, being in
haste to depart, "he bade them farewell." However, he did not leave
them without more ado, but with promise (to return): "But I will return
again unto you, if God will. And he sailed from Ephesus." (v. 19-21.)
"And when he had landed at Caesarea, and gone up, and saluted the
Church, he went down to Antioch. And after he had spent some time
there, he departed, and went over all the country of Galatia and
Phrygia in order, strengthening all the disciples." (v. 22-23.) He came
again to those places which he had previously visited. "And a certain
Jew named Apollos, born at Alexandria, an eloquent man, and mighty in
the Scriptures, came to Ephesus." (v. 24.) Lo, even learned men are now
urgent, and the disciples henceforth go abroad. Do you mark the spread
of the preaching? "This man was instructed in the way of the Lord; and
being fervent in the Spirit, he spake and taught diligently the things
of the Lord, knowing only the baptism of John. And he began to speak
boldly in the synagogue: whom when Aquila and Priscilla had heard, they
took him unto them, and expounded unto him the way of God more
perfectly." (v. 25-26.)
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If this man[1] knew only the baptism of John, how is it that he was
"fervent in the Spirit," for the Spirit was not given in that way? And
if those after him needed the baptism of Christ, much[2] more would he
need it. Then what is to be said? For it is not without a meaning that
the writer has strung the two incidents together. It seems to me that
this was one of the hundred and twenty who were baptized with the
Apostles: or, if not so, then the same that took place in the case of
Cornelius, took place also in the case of this man. But neither does he
receive baptism. That expression, then, "they expounded more
perfectly," seems[3] to me to be this, that he behooved also to be
baptized. Because the other twelve knew nothing accurate, not even what
related to Jesus. And it is likely[4] that he did in fact receive
baptism. But if these (disciples) of John,[5] after that baptism again
received baptism, was this needful for the disciples also? And
wherefore the need of water? These are very different from him, men who
did not even know whether there were a Holy Ghost.* "He was fervent,"
then, "in the Spirit, knowing only the baptism of John:" but these
"expounded to him more perfectly. And when he was disposed to pass into
Achaia, the brethren wrote, exhorting the disciples to receive him;
who, when he was come, helped them much which had believed through
grace." (v. 27.) He wished then also to depart into Achaia, and
these[6] also encouraged (him to do so), having also given him letters.
"Who when he was come, helped them much which had believed through
grace: for he mightily convinced the Jews, and that publicly, showing
by the Scriptures that Jesus was Christ." (v. 28.) "And it came to
pass, that, while Apollos was at Corinth, Paul, having passed through
the upper coasts"--meaning what we have read as to Caesarea and the
other placest" came to Ephesus, and having found certain disciples (ch.
xix. 1), "he said to them, Have ye received the Holy Ghost since ye
believed? And they said unto him, We have not so much as heard whether
there be any Holy Ghost. And he said unto them, Unto what then were ye
baptized? And they said, Unto John's baptism. Then said Paul, John
verily baptized with the baptism of repentance, saying unto the people,
that they should believe on Him who should come after him, that is, on
Christ Jesus." (v. 2-4.) For that they did not even believe in Christ
is plain from his saying, "that they should believe on Him that was to
come after him." And he did not say, The baptism of John is nothing,
but, It is incomplete. Nor does he add this (in so many words), but he
taught them, and many received the Holy Ghost. "When they heard this,
they were baptized in the name of the Lord Jesus. And when Paul had
laid his hands upon them, the Holy Ghost came on them; and they spake
with tongues, and prophesied. And all the men were about twelve" (v.
5-7): so that it was likely they had the Spirit, but it did not
appear[7] "And all the men were about twelve."
247
(Recapitulation.) "And they came to Ephesus, and
there he left them" (v. 19): for he did not wish to take them about
with him, but left them at Ephesus. But they subsequently dwelt at
Corinth, and he bears high testimony to them, and writing to the
Romans, salutes them. (Rom. xvi. 3.) Whence it seems to me that they
afterwards went back to Rome, in the time of Nero,[1] as having an
attachment for those parts whence they had been expelled in the time of
Claudius. "But[2] he himself went into the synagogue." It seems to me
that the faithful still assembled there, for they did not immediately
withdraw them. "And when they besought him to stay, he consented not"
(v. 20, 21), for he was hastening to Caesarea. "And having arrived at
Caesarea," etc., "passing through the region of Galatia and Phrygia,
confirming all the disciples." (v. 22, 23.) Through these regions also
he merely passes again, just enough to establish them by his presence.
"And a certain Jew, Apollos by name," etc. (v. 24.) For he was an
awakened man, travelling in foreign parts for this very purpose.
Writing of him the Apostle said, "Now concerning Apollos our
brother."[3] (1 Cor. xvi. 12.) <greek>b</greek> Whom when
Aquila and Priscilla had heard," etc. (v. 26.) It was not for nothing
that he left them at Ephesus, but for Apollos' sake, the Spirit so
ordered it, that he might come with greater force to the attack
<greek>epibhnai</greek> upon Corinth. What may be the
reason that to him they did nothing, but Paul they assault? They knew
that he was the leader, and great was the name of the man. "And when he
was disposed to pass into Achaia" (v. 27) i.e. in faith, he did all by
faith; "the brethren wrote," etc. nowhere envy, nowhere an evil eye.
Aquila teaches, or rather this man lets himself be taught. He was
minded to depart, and they send letters. (a) "For he mightily convinced
the Jews, and that publicly," etc. (v. 28.) Now by this, that he
"publicly" convinced them, his boldness was shown: by the clearness of
his arguing, his power was declared: by his convicting them out of the
Scriptures, his skill (of learning). For neither boldness by itself
contributes aught, where there is not power, nor power where there is
not boldness. "He mightily convinced," it says.
<greek>b</greek> "And it came to pass," etc. (ch. xix. 1.)
But whence had those, being in Ephesus, the baptism of John? Probably
they had been on a visit at Jerusalem at the time (of John's
preaching), and did not even know Jesus. And he does not say to them,
Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?"
(v. 2.) He knew that they had not, but wishes themselves to say it,
that having learnt what they lack, they may ask. "John verily
baptized," etc. (v. 4.) From the baptism itself he (John) prophesies
:[4] and he leads them (to see) that this is the meaning of John's
baptism. (a) "That they should believe on Him that was to come :" on
what kind (of Person)? "I indeed baptize you with water, but He that
cometh after me, shall baptize you with the Holy Ghost? (Matt. iii.
11.) And when Paul," it says, "had laid his hands upon them, the Holy
Ghost came on them; and they spake with tongues, and prophesied." (v.
6.) <greek>b</greek> The gift is twofold: tongues and
prophesyings. Hence is shown an important doctrine, that[5] the baptism
of John is incomplete. And he does not say, "Baptism" of forgiveness,
but, "of repentance." What[6] (is it) then? These had not the Spirit:
they were not so fervent, not even instructed. And why did (Apollos)
not receive baptism?[7] (The case) seems to me to be this: Great was
the boldness of the man. "He taught diligently the things concerning
Jesus," but he needed more diligent teaching. Thus, though not knowing
all, by his zeal he attracted the Holy Ghost, in the same manner as
Cornelius and his company.
Perhaps it is the wish of many, Oh that we had the
baptism of John now! But (if we had), many would still be careless of a
life of virtue, and it might be thought that each for this, and not for
the kingdom of heaven's sake, aimed at virtue. There would be many
false prophets: for then "they which are approved" would not be very
"manifest." (1 Cor. xi. 19.) As, "blessed are they that have not seen
and yet have believed" (John 20, 29), so they that (believe)without
signs. "Except," saith (Christ), "ye see signs, ye will not believe."
(Ib. iv. 48.) For we lose nothing (by lack of miracles), if we will but
248
take heed to ourselves. We have the sum and substance of the good
things: through baptism we received remission of sins, sanctification,
participation of the Spirit, adoption, eternal life. What would ye
more? Signs? But they come to an end <greek>alla</greek>
<greek>katargeitai</greek>. Thou hast "faith, hope,
charity," the abiding things: these seek thou, these are greater than
signs. Nothing is equal to charity. For "greater than all," saith he,
"is charity." (cf. 1 Cor. xiii. 5.) But now, love is in jeopardy, for
only its name is left behind, while the reality is nowhere (seen), but
we are divided each from the other. What then shall one do to reunite
(ourselves)? For to find fault is easy, but how may one make
friendship, this is the point to be studied; how we may bring together
the scattered members. For be it so, that we have one Church, or one
doctrine--yet this is not the (main) consideration: no, the evil is,
that[1] in these we have not fellowship--" living peaceably," as the
Apostle says, "with all men" (Rom. xii. 18), on the contrary, we are at
variance one with another. For be it that we are not having fights
every day, yet look not thou to this, but (to this), that neither have
we charity, genuine and unswerving. There is need of bandages and oil.
Let us bear it in mind, that charity is the cognizance of the disciples
of Christ: that without this, all else avails nothing: that it is an
easy task if we will. Yes, say you, we know all this, but how (to go to
work) that it may be achieved? What (to do), that it may be effected?
in what way, that we may love one another? First, let us put away the
things which are subversive of charity, and then we shall establish
this. Let none be resentful, none be envious, none rejoicing in
(others') misfortunes: these are the things that hinder love; well
then, the things that make it are of the other sort. For it is not
enough to put away the things that hinder; the things that establish
must also be forthcoming. Now Sirach tells us the things that are
subversive (of friendship), and does not go on to speak of the things
which make union. "Reproaching," he says, "and revealing of a secret,
and a treacherous wound." (Ecclus. 22, 27.) But in speaking of the men
of those times, these things might well be named, seeing they were
carnal: but in our case, God forbid they should be (even) named. Not[2]
from these things do we bring our inducements for you, but from the
others. For us, there is nothing good without friendship. Let there be
good things without number, but what is the benefit--be it wealth, be
it luxury--without friendship? No possession equal to this, even in,
matters of this life, just as there is nothing worse than men hating
(us). "Charity hides a multitude of sins" (1 Pet. iv. 8): but enmity,
even where sins are not, suspects them to be. It is not enough not to
be an enemy; no, one must also love. Bethink thee, that Christ has
bidden, and this is enough. Even affliction makes friendships, and
draws (men) together. "What then," say you, "now, when there is no
affliction? say, how (are we to act) to become friends?" Have ye not
other friends, I ask? In what way are ye their friends, how do ye
continue such? For a beginning, let none have any enemy: this (in
itself) is not a small matter: let none envy; it is not possible to
accuse the man who envies not. (b) How then shall we be warmly
affected? What makes love of persons? Beauty of person. Then let us
also make our souls beautiful, and we shall be amiable one to another:
for it is necessary, of course, not only to love, but also to be loved.
Let us first achieve this point, that we may be loved, and the other
will be easy. How to act that we may be loved? Let us become beautiful,
and let us do this, that we may always have lovers. Let none make it
his study to get money, to get slaves, to get houses, (so much)as to be
loved, as to have a good name. Better is a name than much wealth. For
the one remains, the other perishes: and the one it is possible to
acquire, the other impossible. For he that has got an evil character,
will with difficulty lay it aside: but by means of his (good)
name the poor man may quickly be rich. Let there be a man having ten
thousand talents, and another a hundred friends; the latter is more
rich in resources than the former. Then let us not merely do this, but
let us work it as a kind of trade. "And how can we?" say you. "A sweet
mouth multiplieth its friends, and a gracious tongue." Let us get a
well-spoken mouth, and pure manners. It is not possible for a man to be
such, and not to be known.
(a) We have one world that we all inhabit, with the
same fruits we all are fed. But these are small matters: by the same
Sacraments we partake of the same spiritual food. These
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surely are justifications of loving! (c) Mark[1] how many (inducements
and pleas) for friendship they that are without have excogitated;
community of art or trade, neighborhood, relationships: but mightier
than all these are the impulses and ties which are among us: this Table
is calculated more (than all else) to shame us into friendliness. But
many of us who come thereto do not even know one another. The reason,
it may be said, is that there are so many of them. By no means; it is
only our own sluggish indifference. (Once) there were three thousand
(ch. ii. 41)--there were five thousand (iv. 4)--and yet they had all
one soul: but now each knows not his brother, and is not ashamed to lay
the blame on the number, because it is so great! Yet he that has many
friends is invincible against all men: stronger he than any tyrant. Not
such the safety the tyrant has with his body-guards, as this man has
with his friends. Moreover this man is more glorious than he: for the
tyrant is guarded by his own slaves, but this man by his peers: the
tyrant, by men unwilling and afraid of him;this man by willing men and
without fear. And here too is a wonderful thing to be seen--many in
one, and one in many. (a) Just as in an harp, the sounds are diverse,
not the harmony, and they all together give out one harmony and
symphony, (c) I could wish to bring, you into such a city, were it
possible, wherein (all) should be one soul: then shouldest thou see
surpassing all harmony of harp and flute, the more harmonious symphony.
(b) But the musician is the Might of Love: it is this that strikes out
the sweet melody, (d) singing[2] (withal) a strain in which no note is
out of tune. This strain rejoices both Angels, and God the Lord of
Angels; this strain rouses (to hear it) the whole audience that is in
heaven; this even lulls (evil) passions--it does not even suffer them
to be raised, but deep is the stillness. For as in a theatre, when the
band of musicians plays, all listen with a hush, and there is no noise
there; so among friends, while Love strikes the chords, all the
passions are still and laid to sleep, like wild beasts charmed and
unnerved: just as, where hate is, there is all the contrary to this.
But let us say nothing just now about enmity; let us speak of
friendship. Though thou let fall some casual hasty word, there is none
to catch thee up, but all forgive thee; though thou do (some hasty
thing), none puts upon it the worse construction, but all allowance is
made: every one prompt to stretch out the hand to him that is failing,
every one wishing him to stand. A wall it is indeed impregnable, this
friendship; a wall, which not the devil himself, much less men, can
overpower. It is not possible for that man to fall into danger who has
gotten many friends. (Where love is) no room is there to get matter of
anger, but[3] only for pleasantness of feeling: no room is there to get
matter of envying; none, to get occasion of resentment. Mark him, how
in all things both spiritual and temporal, he accomplishes all with
ease. What then, I pray you, can be equal to this man? Like a city
walled on every side is this man, the other as a city unwalled.--Great
wisdom, to be able to be a creator of friendship! Take away friend:
ship, and thou hast taken away all, thou hast confounded all. But if
the likeness of friendship have so great power, what must the reality
itself be? Then let us, I beseech you, make to ourselves friends, and
let each make this his art. But, lo! you will say, I do study this, but
the other does not. All the greater the reward to thee. True, say you,
but the matter is more difficult. How, I ask? Lo! I testify and declare
to you, that if but ten of you would knit yourselves together, and make
this your work, as the Apostles made the preaching theirs, and the
Prophets theirs the teaching, so we the making of friends, great would
be the reward. Let us make for ourselves royal portraits. For if this
be the common badge of disciples, we do a greater work than if we
should put ourselves into the power to raise the dead. The diadem
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and the purple mark the Emperor, and where these are not, though his
apparel be all gold, the Emperor is not yet manifest. So now thou art
making known thy lineage. Make men friends to thyself, and (friends) to
others. There is none who being loved will wish to hate thee. Let us
learn the colors, with what ingredients they are mixed, with what
(tints) this portrait is composed. Let us be affable: let us not wait
for our neighbors to move. Say not, if I see any person hanging
back (for me to make the first advances), become worse than
he: but rather when thou seest this, forestall him, and extinguish his
bad feeling. Seest thou one diseased, and addest to his malady? This,
most of all, let us make sure of--" in honor to prefer one
another, to account others better than one's self" (Rom. xii 10), deem
not this to be a lessening of thyself. f thou prefer (another) in
honor, thou hast honored thyself more, attracting[1] to thyself a still
higher extinction. On all occasions let us yield the precedence to
others. Let us bear nothing in mind of the evil done to us, but if any
good has been done (let us remember only that). Nothing so makes a man
a friend, as a gracious tongue, a mouth speaking good things, a soul
free from self-elation, a contempt of vainglory, a despising of honor.
f we secure these things, we shall be able to become invincible to the
snares of the Devil, and having with strictness accomplished the
pursuit of virtue, to attain unto the good things promised to them that
love Him, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory, dominion,
honor, now and ever, world without end Amen
HOMILY XLI.
ACTS XIX. 8, 9.
"And he went into the synagogue, and spake boldly for the space of
three months, disputing and persuading the things concerning the
kingdom of God. But when divers were hardened, and believed not, but
spake evil of that way before the multitude, he departed from them, and
separated the disciples, disputing daily in the school of one Tyrannus."
(a) See him in every place forcing his way into the
synagogue, and in this manner departing thence. For in every place, he
wished to have the occasion given him by them.[2] (c) He wished to
separate the disciples thence, and to have the beginning for ceasing to
assemble with them, given by (the Jews) themselves. And it was not for
nothing that he did this (b)which have said. He was henceforth
"provoking them to jealousy." For both the Gentiles readily received
him, and the Jews, upon the Gentiles receiving him, repented. (a) This
is why he continually made a stir among them,[8] "for three months
arguing and persuading concerning the kingdom of God:" for you must not
suppose because you hear of his "speaking boldly," that there was any
harshness: it was of good things that he discoursed, of a kingdom : who
would not have heard him? "But when divers were hardened, speaking evil
of the way." They might well call it "the way;" this was indeed the
way, that led into the kingdom of heaven. "He departed from them, and
separated the disciples, disputing daily in the school of one Tyrannus.
And this was done for the space of two years, so that all that were in
Asia heard the word of the Lord, both Jews and Greeks." (v. 10.) (a) Do
you mark how much was effected by his persisting?[4] "Both Jews and
Greeks
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heard: (c) all that dwelt in Asia:" it was for this also that the Lord
suffered him not to go into Asia (oh. xvi. 6) (on a former occasion);
waiting, as it seems to me, for this same conjuncture. (Hom. xl. p.
245.) (b) "And God wrought special miracles by the hands of Paul: so
that from his body were brought unto the sick handkerchiefs or aprons,
and the diseases departed from them, and the evil spirits. went out of
them." (v. 11, 12.) Not touched the wearer only (and so were healed),
but also receiving them, they laid them upon the sick (and so healed
them).[1] (g)" He that believed on Me," saith Christ, "doeth greater
works than those which do." (John xiv. 12.) This, and the miracle
of the shadows is what He meant (in those words). (d) "Then certain of
the vagabond Jews, exorcists, took upon them to call over them which
had evil spirits the name of the Lord Jesus, saying, We adjure you by
Jesus whom Paul preacheth." (v. 13.) So entirely did they do all by way
of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to
believe indeed, they had no mind; but by that Name they wished to cast
out the demons. "By Jesus, whom Paul preacheth." Only see what a name
Paul had got! "And there were seven sons of one Sceva, a Jew, and chief
of the priests, which did so. And the evil spirit answered and said,
Jesus know, and Paul know; but who are ye? And the man in
whom the evil spirit was leaped on them, and overcame them, and
prevailed against them, so that they fled out of that house naked and
wounded." (v. 14-16.) They did it in secret: then their impotence is
publicly exposed. (f) Then not the Name does anything, unless it be
spoken with faith. (h) See how they used their weapons against
themselves! (j) So far were they from thinking Jesus to be anything
great: no, they must needs add Paul, as thinking him to be something
great. Here one may marvel how it was that the demon did not cooperate
with the imposture of the exorcists, but on the contrary exposed
them, and laid open their stage-play. He seems to me (to have done
this) in exceeding wrath: just as it might be, if a person being in
uttermost peril, should be exposed by some pitiful creature, and wish
to vent all his rage upon him. "Jesus know, and Paul know."
For, that there may not seem to be any slight put upon the Name of
Jesus, (the demon) first confesses (Him), and then has permission given
him. For, to show that it was not any weakness of the Name, but all
owing to the imposture of those men, why did not the same take place in
the case of Paul? "They fled out of that house naked and wounded:" he
sorely battered their heads, perhaps rent their garments. (e) " And
this became known to all, both Jews and Greeks, that dwelt at Ephesus,
and fear fell upon them all, and the name of the Lord Jesus was
magnified. And many of them that had believed came confessing and
making known their practices." (v. 17, 18.) For since they had got to
possess such power as, by means of the demons, to do such things, well
might this be the consequence, "And many of them that practised curious
arts, brought their books together, and burnt them in the presence of
all men; "--having seen that there was no more use of them now that the
demons themselves do these things--" and reckoned up the price of them,
and found the amount fifty thousand pieces of silver.* So mightily grew
the word of God and prevailed." (v. 19, 20.) (i) "And"[2] (so) "he
disputed," in the school of one Tyrannus for two years :" where were
believers, and believers exceedingly (advanced in the faith). Moreover
(Paul) writes (to them) as to great men.
(Recapitulation.) (b) "And having enteredin to the
synagogue," etc. (v. 8.) But[3] why
<greek>eparrhsiazeto</greek>? t means, he was ready to
confront dangers, and disputed more openly, not veiling the doctrines.
(a) "But when some were hardened, and spake evil of the way, having
departed from them, he separated the disciples." (v. 9.) He put a stop,
it means, to their evil-speaking: he did not wish to kindle their envy,
nor to bring them rate more contention. (c) Hence let us also learn not
to put ourselves in the way of evil-speaking men, but to depart from
them: he did not speak evil, when himself evil spoken of. "He disputed
daily," and by this gained
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the many, that, being evil intreated and (evil) spoken of, he did not
(utterly) break away from them, and keep aloof. (e) The evil-speakers
are defeated. They calumniated the doctrine itself; (therefore) so as
neither to rouse the disciples to wrath, nor * * them he withdrew,[1]
showing that everywhere alike they repel salvation from them. Here now
he does not even apologize, seeing that the Gentiles everywhere have
believed. "n the school of one Tyrannus:" it was not that he sought the
place, but without more ado where there was a school (there he
discoursed).* (d) And look, no sooner is the trial from those without
over, than this from the demons begins. Mark the infatuated Jewish
hardness. Having seen his garments working miracles, they paid no heed
to it. What could be greater than this? But, on the contrary, it
resulted in just the opposite effect. f any of the heathens believe
not, having seen the (verb,) dust working these effects, let him
believe.[2] (f) Wonderful, how great the power of them that have
believed! Both Simon for the sake of merchandise sought the grace of
the Spirit, and these for this object did this. What hardness (of
heart)! Why does not Paul rebuke them? t would have looked like envy,
therefore it is so ordered. This same took place in the case of Christ
(Mark ix. 36): but then the person is not hindered, for it was the
beginning of the new state of things: since Judas also is not hindered,
whereas Ananias and Sapphira were struck dead: and many Jews even for
opposing (Christ) suffered nothing, while Elymas was blinded.
"For am not come," saith Christ, "to judge the world, but that
the world might be saved." (John iii. 17.) "And seven sons," etc. (v.
14.) See the villany of the men! They still continued to be Jews, while
wishing to make a gain of that Name. All that they did was for glory
and profit. (g) Look,[3] in every case, how men are converted not so
much in consequence of good things as of things fearful. n the case of
Sapphira, fear fell upon the Church, and men dared not join themselves
to them: here they received handkerchiefs and aprons, and were healed:
and after this, then they came confessing their sins. (Hereby) the
power of the demons is shown to be a great one, when it is against
unbelievers. For why did he not say, "Who is Jesus?" He was afraid,
lest he also should suffer punishment; but, that it might be permitted
him to take revenge upon those who mocked him, he did this; "Jesus,"
says he, " know," etc. He was in dread of Paul. For why did not those
wretched men say to him, We believe? How much more splendid an
appearance they would have made had they said this, that is, if they
had claimed Him as their Master? But instead of that, they spoke even
those senseless words, "By Jesus, whom Paul preacheth." Do you mark the
forbearance (of the writer), how he writes history and does not call
names? This makes the Apostles admirable. "And the evil spirit," etc.
(v. 15), for what had happened at Philippi (ch. xvi. 16) had given a
lesson to these also. He mentions the name, and the number, thereby
giving to the persons then living a credible proof of what he wrote.
And why were they itinerant? For the sake of merchandise: not assuredly
to bear tidings of the word; how should that be their object? And[4]
how ran they anon, preaching by the things they suffered? "Insomuch,"
it says, "that all that dwelt in Asia heard the word of the Lord."
Ought not this to have converted all? And marvel not, for nothing
convinces malice. But come now, let us look at the affair of the
exorcists, with what an evil disposition (they acted). Why the same was
not done in the case of Christ, is an inquiry for another time, and not
for the present, save that this also was well and use-
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fully ordered. It seems to me that they did this also in mockery, and
that in consequence of this (punishment), none dared even at random to
name that Name. Why did this put them upon confession? Because this was
a most mighty argument of God's omniscience (therefore), before they
should be exposed by the demons, they accused themselves, fearing lest
they should suffer the same things. For when the demons their helpers
are their accusers, what hope is there thenceforth, save the confession
by deeds?
But see, I pray you, after such signs had been
wrought, what evils within a short space ensue. Such is human nature:
it soon forgets. Or, do ye not remember what has been the case among
ourselves? Did not God last year shake our whole city?[1] Did not all
run to baptism? Did not whoremongers and effeminate and corrupt persons
leave their dwellings, and the places where they spent their time, and
change and become religious? But three days passed, and they returned
again to their own proper wickedness. And whence is this? From the
excessive laziness. And what marvel if, when the things have passed
away (this be the case), seeing that, the images lasting perpetually,
the result is such? The fate of Sodom--say, does it not still last (in
its effects)?"[2] Well, did the dwellers beside it become any the
better? And what say you to the son of Noah? Was he not such (as he is
represented), did he not see with his eyes so vast a desolation, and
yet was wicked? Then let us not marvel how, when such things had been
done, these Jews (at Ephesus) believe not, when we see that belief
itself often comes round for them into its opposite,[3] into malignity;
as, for instance, when they say that He hath a devil, He, the Son of
God! Do you not see these things even now, and how men are many of them
like serpents, both faithless and thankless, men who, viper-like, when
they have enjoyed benefits and have been warmed by some, then they
sting their benefactors? This we have said, lest any should marvel,
how, such signs having been wrought, they were not all converted, For
behold, in our own times happened those (miracles) relating to the
martyr Babylas,[4] those relating to Jerusalem, those relating to the
destruction of the temples, and not all were converted. Why need I
speak of ancient things? I have told you what happened last year; and
none gave heed to it, but again little by little they fell off and sunk
back. The heaven stands perpetually crying aloud that it has a Master,
and that it is the work of an Artificer, all this that we see--I mean
the world--and yet some say that it is not so. What happened to that
Theodorus last year--whom did it not startle? And yet nothing came of
it, but having for a season become religious, they returned to the
point from which they had started in their attempt to be
religious. So it was with the Jews. This is what the Prophet said of
them: "When He slew them, then they sought Him, and turned early unto
God," (Ps. lxxviii. 34.) And what need to speak of those things that
are common to all? How many have fallen into diseases, how many have
promised, if raised up, to work so great a change, and yet they have
again become the same as ever! This, if nothing else, shows that we
have natural free-will--our changing all at once. Were evil natural,
this would not be: things that are natural and necessary, we cannot
change from. "And yet," you will say, "we do change from them. For do
we not see some, who have the natural faculty to see, but are blinded
by fear?" (True--) because this also is natural:[* *] if a different
(necessity of) nature come not also into operation:[5] (thus) it is
natural to us, that being terrified we do not see; it is natural to us
that when a greater fear supervenes, the other gives way. "What then,"
you will say, "if right-mindedness[6] be indeed according to nature,
but fear having overpowered it cast it out?" What then if I shall show
that some even then are not brought to a right mind, but even in these
fears are reckless? Is this natural? Shall I speak of ancient things?
Well then, of recent? How many in the midst of those fears continued
laughing, mocking, and experienced nothing of the sort? Did not Pharaoh
change immediately, and (as quickly) run
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back to his former wickedness? But here, as if (the demons) knew Him
not, they (the exorcists) added, "Whom Paul preacheth," whereas they
ought to have said, "the Saviour of the world." "Him that rose again."
By this they show that they do know, but they did not choose to confess
His glory. Wherefore the demon exposes them, leaping upon them, and
saying, "Jesus I know, and Paul I know, but who are ye?" So that not ye
are believers, but ye abuse that Name when ye say this. Therefore the
Temple is desolate,[1] the implement easy to be overcome. So that ye
are not preachers; mine, says he, ye are. Great was the wrath of the
demon. The Apostles had power to do this to them, but they did it not
as yet. For they that had power over the demons that did these things
to them, much more had power over the men themselves. Mark how their
forbearance is shown, in that they whom they repulsed do these things,
while the demons whom they courted do the contrary. "Jesus," says he,
"I know." Be ashamed, ye that are ignorant (of Him). "And Paul I know."
Well said, "Think not that it is because I despise them, that I do
these things." Great was the fear of the demon. And why without these
words did he not rend their garments? For so he would both have sated
his wrath, and established the delusion. He feared as I said, the
unapproachable force, and would not have had such power had he not said
this. But observe how we find the demons everywhere more right minded
(than the Jews), not daring to contradict nor accuse the Apostles, or
Christ. There they say, "We know Thee who Thou art" (Matt. viii. 29);
and, "Why art Thou come hither before the time to torment us" (Mark i.
24): and again, "I know Thee who Thou art, the Son of God." And here,
"These men are servants of the most high God" (ch. xvi. 17): and again,
"Jesus I know, and Paul I know." For they exceedingly feared and
trembled before those holy persons. Perhaps some one of you, hearing of
these things, wishes he were possessed of this power, so that the
demons should not be able to look him in the face, and accounts those
saints happy for this, that they had such power. But let him hear
Christ saying, "Rejoice not because the demons are subject unto you"
(Luke x. 20), because He knew that all men rejoice most in this,
through vainglory. For if thou seekest that which pleaseth God, and
that which is for the common good, there is another, a greater way. It
is not so great to free from a demon as it is to rescue from sin. A
demon hinders not to attain unto the kingdom of Heaven, nay, even
coöperates, unwillingly indeed, but nevertheless coöperates
by making him that has the demon more sober-minded; but sin casts a man
out.
But it is likely some man will say, "God forbid it
should ever befall me to be sobered in this way!" Nor do I wish it for
you, but a very different way, that you should do all from love of
Christ: if however, which God forbid, it should so befall you, then
even on this behalf I would comfort you. If then the demon does not
cast out (from the kingdom of heaven), but sin does cast out, to free a
man from sin is greater beneficence.
From this let us study to free our neighbors, and
before our neighbors, our own selves. Let us see to it, lest we have a
demon: let us examine ourselves strictly. More grievous than a demon is
sin, for the demon makes men humble. See ye not those possessed with a
demon, when they have recovered from the attack, how downcast they are,
of how sad a countenance, how fraught with shame their faces are, how
they have not even courage to look one in the face? See the strange
inconsistency! While those are ashamed on account of the things they
suffer, we are not ashamed on account of the things we do; while they
are abashed being wronged, we are not abashed when doing wrong: and vet
their condition is not a subject for shame, but for pity and tenderness
and indulgence: nay, great is the admiration it calls for, and many the
praises, when struggling against such a spirit, they bear all
thankfully: whereas our condition in very deed is a subject for
ridicule, for shame, for accusation, for correction, for punishment,
for the worst of evils, for hell-fire; calling for no compassion
whatever. Seest thou, that worse than a demon is sin? And those indeed,
from the ills they suffer, reap a double profit: first, their being
sobered and brought to more self-control; then, that having suffered
here the chastisement of their own sins, they depart hence to their
Master, purified. For indeed upon this we have often discoursed to you,
that those who are punished here, if they bear it thankfully, may
naturally be supposed to put away thereby many of their sins. Whereas
from sins the mischief resulting is twofold; first, that we offend;
secondly, that we become worse. Attend to what I say. Not this is the
only injury we get from sin, that we commit a sin: but another and a
worse is this, that our soul receives a habit. Just as it is in the
case of the body--for it will be more plain when put in the form of an
example--as he
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who has taken a lever has got harm not only in this respect, that he is
sick, but also that after the sickness he is become weaker, even though
he may return to health after a long disease: just so in the case of
sin, though we may regain health, yet we are far from having the
strength we need. For[1] take the case of one who has been insolently
abusive: does he not suffer his deserts for his abusive conduct? Aye,
but there is another and a worse thing to rue (which is), that his soul
is become more insensible to shame. For from each several sin that is
committed, even after the sin has been done and has ceased, there
remains a kind of venom instilled into our souls. Do you not hear
people saying, when they are recovered from sickness, "I dare not drink
water now?" And yet the man has regained his health: aye, but the
disease has done him this harm also. And whereas those (possessed)
persons, albeit suffering ill, are thankful, we, when faring well,
blaspheme God, and think ourselves very ill used: for you will find
more persons behaving thus in health and wealth than in poverty and
sickness. For there stands the demon over (the possessed), like a very
hangman, fierce, uttering many (menaces), even as a schoolmaster
brandishing the lash, and not suffering them to give way to any laxity.
And suppose that some are not at all brought to a sober mind, neither
are these liable to punishment;[2] no small thing this: even as fools,
even as madmen and children, are not called to account, so neither are
these: since for things that are done in a state of unconsciousness,
none can be so merciless as to call the doers to account. Why then, in
a far worse condition than those who are possessed of evil sprits are
we that sin. We do not, indeed, foam at the mouth, nor distort our
eyes, or throw about our hands convulsively; but as for this, would
that we did it in our body and not in our soul! Will you that I show
you a soul, foaming, filthy, and a distortion of the mind's eyes? Think
of those who are in a passion and drunken with rage; can any form be
filthier than the words they discharge? In very deed it is like a
sputtering of noisome slaver. And just as the possessed know none of
those who are present, so neither do these. Their understanding
darkened, their eyes distorted, they see not who is friend, who foe,
who worthy of respect, who contemptible, but they see all alike without
a difference. And then, do you not see them, how they tremble, just
like those others? But they do not fall to the ground, say you? True,
but their soul lies on the ground and fails there in convulsions: since
had it stood upright, it would not have come into the condition it is
in. Or think you not that it betokens a soul abjectly sprawling and
lost to all self-possession, the things men can do and say when drunken
with rage? There is also another form of madness worse than this. What
may this be? When men cannot so much as suffer themselves to vent their
anger, but instead of that nourish within their own bosoms, to their
own proper hurt,[3] as it were a very hangman with his lash, the
rancorous remembrance of wrongs. For it is a bane to themselves first,
(he malice that they bear. To say nothing of the things to come, what
torture, think you, must that man undergo in the scourging of his soul,
as day by day he looks how he may avenge himself on his enemy? He
chastises himself first, and suffers punishment, swelling (with
suppressed passion), fighting against himself, setting himself on fire.
For needs must the fire be always burning within thee: while raising
the fever to such a height, and not suffering it to wane, thou thinkest
thou art inflicting some evil on the other, whereas thou art wasting
thyself, ever bearing about with thee a flame which is always at its
height, and not letting thy soul have rest, but evermore being in a
state of fury, and having thy thoughts in a turmoil and tempest. What
is more grievous than this madness, to be always smarting with pain,
and ever swelling and inflamed? For such are the souls of the
resentful: when they see him on whom they wish to be revenged,
straightway it is as if a blow were struck them: if they hear his
voice, they cower and tremble: if they be on their bed, they picture to
themselves numberless revenges, hanging, torturing that enemy of
theirs: and if, beside all this, they see him also to be in renown, O!
the misery they suffer! Forgive him the offence, and free thyself from
the torment. Why continue always in a state of punishment, that thou
wayest once punish him, and take thy revenge? Why establish for thyself
a hectic disease?[4] Why, when thy wrath would fain
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depart from thee, dost thou keep it back? Let it not remain until the
evening, says Paul. (Eph. iv. 26.) For like some eating rot or moth,
even so does it gnaw through the very root of our understanding. Why
shut up a beast within thy bowels? Better a serpent or an adder to lie
within thy heart, than anger and resentment: for those indeed would
soon have done with us, but this remains forever fixing in us its
fangs, instilling its poison, letting loose upon us an invading host of
bitter thoughts. "That he should laugh me to scorn," say you, "that he
should despise me!"[1] 0 wretched, miserable man, wouldest thou not be
ridiculed by thy fellow-servant, and wouldest thou be hated by thy
Master? Wouldest thou not be despised by thy fellow-servant, and
despisest thou thy Master? To be despised by him, is it more than thou
canst bear, but thinkest thou not that God is indignant, because thou
ridiculest Him, because thou despisest Him, when thou wilt not do as He
bids thee? But that thine enemy will not even ridicule thee, is
manifest froth hence (that), whereas if thou follow up the revenge,
great is the ridicule, great the contempt, for this is a mark of a
little mind; on the contrary, if thou forgive him, great is the
admiration, for this is a mark of greatness of soul. But you will say,
he knows not this. Let God know it, that thou mayest have the greater
reward. For He says," Lend to those of whom ye hope not to receive."
(Luke vi. 34.) So let us also do good to those who do not even perceive
that one is doing them good, that they may not, by returning to us
praise or any other thing, lessen our reward. For when we receive
nothing from men, then we shall receive greater things from God. But
what is more worthy of ridicule, what more paltry, than a soul which is
always in anger, and wishing to take revenge? It is womanly, this
disposition, it is babyish. For as the babes are angry even with
lifeless things, and unless the mother beats the ground, they will not
let go their anger:[2] so do these persons wish to revenge themselves
on those who have aggrieved them. Why then, it is they who are worthy
of ridicule: for to be overcome by, passion, is the mark of a childish
understanding, but to overcome it, is a sign of manliness. Why then,
not we are the objects of ridicule, when we keep our temper, but they.
It is not this that makes men contemptible--not to be conquered by
passion: what makes them contemptible is this--to be so afraid of
ridicule from without, as on this account to choose to subject one's
self to one's besetting passion, and to offend God, and take revenge
upon one's self. These things are indeed worthy of ridicule. Let us
flee them. Let a man say, that having done us numberless ills, he has
suffered nothing in return: let him say that he might again frantically
assault us, and have nothing to fear. Why, in no other (better) way
Could he have proclaimed our virtue; no other words would he have
sought, if he had wished to praise us, than those which he seems to say
in abuse. Would that all men said these things of me: "he is a poor
tame creature; all men heap insults on him, but he bears it: all men
trample upon him, but he does not avenge himself." Would that they
added, "neither, if he should wish to do so, can he:" that so I might
have praise from God, and not from men. Let him say, that it is for
want of spirit that we do not avenge ourselves. This does us no hurt,
when God knows (all): it does but cause our treasure to be in greater
safety. If we are to have regard to them, we shall fall away from
everything. Let us not look to what they say, but to what becomes us.
But, says he, "Let no man ridicule me," and some make a boast of this.
O! what folly! "No man," says he, "having injured me, has ridiculed
me:" that is, "I had my revenge." And yet for this thou deservest to be
ridiculed, that thou didst take revenge. Whence came these words among
us--being, as they are, a disgrace to us and a pest, an overthrow of
our own proper life and of our discipline? It is in downright
opposition to God that thou (so) speakest. The very thing which makes
thee equal to God--the not avenging thyself--this thou thinkest a
subject for ridicule! Are not we for these things worthy to be laughed
at, both by ourselves, and by the heathen, when we thus speak against
God? I wish to tell you a story of a thing that happened in the old
times (which they tell) not on the subject of anger, but of money. A
man had an estate in which there was a hidden treasure, unknown to the
owner: this piece of ground he sold. The buyer, when digging it for the
purpose of planting and cultivation, found the treasure therein
deposited, and came[3] and wanted to oblige the seller to
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receive the treasure, urging that he had bought a piece of ground, not
a treasure. The seller on his part repudiated the gift, saying, "The
piece of ground (is not mine), I have sold it, and I have no concern
whatever with this (treasure)." So they fell to altercation about it,
the one wishing to give it, the other standing out against receiving
it. So chanting upon some third person, they argued the matter before
him, and said to him, "To whom ought the treasure to be assigned?" The
man could not settle that question; he said, however, that he would put
an end to their dispute--he would (if they pleased) be master of it
himself. So he received the treasure, which they willingly gave up to
him; and in the sequel got into troubles without end, and learnt by
actual experience that they had done well to have nothing to do with
it. So ought it be done likewise with regard to anger; both ourselves
ought to be emulous[1] not to take revenge, and those who have
aggrieved us, emulous to give satisfaction. But perhaps these things
also seem to be matter of ridicule: for when that madness is widely
prevalent among men, those who keep their temper are laughed at, and
among many madmen he who is not a madman seems to be mad. Wherefore I
beseech you that we may recover (from this malady), and come to our
senses, that becoming pure from this pernicious passion, we may be
enabled to attain unto the kingdom of heaven, through the grace and
mercy of His only-begotten Son, with Whom to the Father, together with
the Holy Spirit, be glory, might, honor, now and ever, world without
end. Amen.
HOMILY XLII.
ACTS XIX. 21, 23.
"After these things were ended, Paul purposed in the Spirit, when he
had passed through Macedonia and Achaia, to go to Jerusalem, saying,
After I have been there, I must also see Rome. So he sent into
Macedonia two of them that ministered unto him, Timotheus and Erastus;
but he himself stayed in Asia for a season. And the same time there
arose no small stir about the Way."
HE sends Timothy and Erastus into Macedonia, but
himself remains at Ephesus. Having made a long enough stay in that
city, he wishes to remove elsewhere again. But how is it, that having
from the first chosen to depart into Syria, he turns back to Macedonia?
"He purposed," it says, "in the Spirit," showing that all (that he did)
was done not of his own power. Now he prophesies, saying, "I must also
see Rome:" perhaps to comfort them with the consideration of his not
remaining at a distance, but coming nearer to them again, and to arouse
the minds of the disciples by the prophecy. At this point,[2] I
suppose, it was that he wrote his Epistle to the Corinthians from
Ephesus, saying, "I would not have you ignorant of the trouble which
came to us in Asia." (2 Cor. i. 8.) For since he had promised to go to
Corinth, he excuses himself on the score of having loitered, and
mentions the trial relating the affair of Demetrius. "There arose no
small stir about the Way."[*] Do you see the renown[3] (acquired)? They
contradicted, it says: (then) came miracles, twofold: (then) again,
danger: such is the way the threads alternate throughout the whole
texture (of the history). "For a, certain man named Demetrius, a
silversmith, which made silver temples of Diana, brought no small gain
unto the craftsmen." (v. 24.). "Which made," it says, "silver temples
of Diana." And how is it possible that temples could be made of silver?
Perhaps as small boxes
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<greek>kibwria</greek>.[*] Great was the honor paid to this
(Diana) in Ephesus; since, when (Hom. in Eph. Prol.) their temple was
burnt it so grieved them, that they forbade even the name of the
incendiary ever to be mentioned. See how, wherever there is idolatry,
in every case we find money at the bottom of it. Both in the former
instance it was for money, and in the case of this man, for money. (ch.
xix. 13.) It was not for their religion, because they thought that in
danger; no, it was for their lucrative craft, that it would have
nothing to work upon. Observe the maliciousness of the man. He was
wealthy himself, and to him indeed it was no such great loss; but to
them the loss was great, since they were poor, and subsisted on their
daily earnings. Nevertheless, these men say nothing, but only he. And
observe:[1] "Whom having collected, and the workmen of like
occupation," having themselves common cause with him, "he said, Sirs,
ye know that by this craft we have our wealth" (v. 25); then he brought
the danger home to them, that we are in danger of falling from this our
craft into starvation. "Moreover ye see and hear, that not alone at
Ephesus, but almost throughout all Asia, this Paul hath persuaded and
turned away much people, saying that they be no gods, which are made
with hands: so that not only this our craft is in danger to be set at
naught; but also, that the temple of the great goddess Diana should be
despised, and her magnificence should be destroyed, whom all Asia and
the world worshippeth. And when they heard these sayings, they were
full of wrath, and cried out, saying, Great is Diana of the Ephesians."
(v. 26-28.) And yet the very things he spoke were enough to bring them
to true religion: but being poor senseless creatures, this is the part
they act. For if this (Paul being) man is strong enough to turn away
all, and the worship of the gods is in jeopardy, one ought to reflect,
how great must this man's God be, and that he will much more give you
those things, for which ye are afraid. Already (at the outset) he has
secured a hold upon their minds by saying, "This Paul hath turned away
much people, saying, that they be no gods, which are made with men's
hands." See what it is that the heathen are so indignant at; because he
said that "they which be made of men are no gods." throughout, he
drives his speech at their craft. Then that which most grieved them he
brings in afterwards. But, with the other gods, he would say, we have
no concern, but that "the temple also of the great goddess Diana is in
danger to be destroyed." Then, lest he should seem to say this for the
sake of lucre, see what he adds: "Whom the whole world worshippeth."
Observe how he showed Paul's power to be the greater, proving all
(their gods) to be wretched and miserable creatures, since a mere man,
who was driven about, a mere tentmaker, had so much power. Observe the
testimonies borne to the Apostles by their enemies, that they overthrew
their worship.[2] There (at Lystra) they brought "garlands and oxen."
(ch. xiv. 13.) Here he says, "This our craft is in danger to be set at
naught.--Ye have filled (all) everywhere with your doctrine." (ch. v.
28.) So said the Jews also with regard to Christ: "Ye see how the world
is going after Him" (John xii. 19); and, "The Romans shall come and
take away our city." (ch. xi. 48). And again on another occasion,
"These that have turned the world upside down are come hither also."
(ch. xvii. 6).--"And when they heard these sayings, they were full of
wrath." Upon what was that wrath called forth? On hearing about Diana,
and about their source of gain. "And cried out, saying, Great is Diana
of the Ephesians. And the whole city was filled with confusion:and
rushed with one accord into the theatre." (v. 29). Such is the way with
vulgar minds, any trivial occasion shall hurry them away and inflame
their passions. Therefore[3] it behooves to do (things) with (strict)
examination. But see how contemptible they were, to be so exposed to
all (excitements)! "Having caught Gains and Aristarchus, men of
Macedonia, Paul's companions in travel, they dragged them:" (here)
again recklessly, just as did the Jews in the case of Jason; and
everywhere they set upon them.[4] "And when Paul would
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have entered in unto the people, the disciples suffered him not," (v.
30) so far were they from all display and love of glory. "And certain
of the Asiarchs, which were his friends, sent unto him, desiring him
that he would not adventure himself into the theatre" (v. 31) to a
disorderly populace and tumult. And Paul complies for he was not
vaingloribly was confused." Such is the nature of the multitude: it
recklessly follows, like fire when it has fallen upon fuel; and the
more part knew not wherefore they were come together." (v. 32.) "And
they drew Alexander out of the multitude, the Jews putting him
forward." It was the Jews that thrust him forward;(1) but as providence
ordered it, this man did not speak. "And Alexander beckoned with the
hand, and would have made his defence unto the people" (v. 33.) "But
when they knew that he was a Jew, all with one voice about the space of
two hours cried out, Great is Diana of the Ephesians?" (v. 34.) A
childish understanding indeed! as if they were afraid, lest their
worship should be extinguished, they shouted without intermission. For
two years had Paul abode there, and see how many heathen there were
still! "And when the town clerk had appeased the people, he said,
Yé men of Ephesus, what man is there that knoweth not how that
the city of the Ephesians is temple-keeper of the great goddess Diana,
and of the image which fell thing were not palpable. With this saying
first he extinguished their wrath. "And of the Diopetes." There was
another sacred object <greek>ieron</greek> that was so
called. Either he means the piece of burnt earth or her image.(2)(*)
This (is) a lie. "Seeing then that these things cannot be spoken
against, ye ought to be quiet, and to do nothing rashly. For ye have
brought hither these men, which are neither robbers of churches, nor
yet blasphemers of your goddess." (v. 36, 37.) All this however he says
to the people; but in order that those (workmen) also might become more
reasonable, he says: "Wherefore if Demetrius, and the craftsman which
are with him, have a mater against any man, the law is open, and there
are deputies: let them implead one another. But if ye enquire anything
concerning other matters, it shall be determined in a lawful assembly.
For we are in danger to be called in question for this day's uproar,
there being no cause, for which (matter) we shall not be able to give
an account for this concourse" v. 38-40.) "A lawful assembly," he says,
for there were three assemblies according to law in each month; but
this one was contrary to law. Then he terrified them also by saying,
"We are in danger to be called to account" for sedition. But let us
look again at the things said.
(Recapitulation.) "After these things were ended,"
it says, "Paul purposed in the Spirit, when he had passed through
Macedonia and Achaia to go to Jerusalem," saying, "After I have been
there, I must also see Rome." (v. 21.) He no longer speaks here after
the manner of a man,(8) or, He purposed to pass through those regions,
without tarrying longer. Wherefore does he send away Timothy and
Erastus? Of this I suppose he says, "Wherefore when we could no longer
forbear, we thought it good to be left at Athens alone. He sent away,"
it says, "two of those who ministered to him" (1 Thess. iii. 1), both
to announce his coming, and to make them more
260
eager. "But he himself tarried awhile in Asia." (v. 22.) Most of alI
does he pass his time in Asia; and with reason: there, namely, was the
tyranny, of the philosophers.(1) (Afterwards) also he came and
discoursed to them again. "And the same time" etc. (v. 23), for indeed
the superstition was excessive (a) "Ye both see and hear," so palpable
was the result that was taking place--" that not alone at Ephesus, but
almost throughout all Asia, this Paul by persuading hath turned away,"
not by violence: this is the way to persuade a city. Then, what touched
them closely, "that they be no gods which are made with hands." (v.
26.) He overturns, says he, our craft: (e) "From this work we have our
wealth. Hath persuaded." How(2) did he persuade--he, a man of mean
consideration? How prevail over so great a force of a man. Even this is
enough, that he said, it ought to have been condemned long ago: if it
was strong, it ought not to have been overthrown so quickly. (b) For,
lest they should that a human being should have such power as this, and
if a human being has power to effect such things, why then one ought to
be persuaded by that man, he adds: (f) "not only is this our craft in
danger to be set at naught, but also," as if forsooth alleging a
greater consideration, "the temple of the great goddess Diana," etc.
(c) "whom all with wrath, and shouted, Great is Diana of the
Ephesians!" (v. 28.) For each city had its proper gods. (d) They
thought to make their voice a barrier against the Divine Spirit.
Children indeed, these Greeks! (h) And their feeling was as if by their
voice they could reinstate the worship of her, and undo what had taken
place! "And the whole city," etc. (v. 29.) See a disorderly multitude!
"And when Paul," etc. (v. 30.) Paul then wished to enter in that he
might harangue them: for he took his persecutions as occasions for
teaching:" but the disciples suffered him not." Mark, how great
forethought we always find them taking for him. At the very first they
brought him out that they might not (in his person) receive a mortal
blow; and yet they had heard him say "I must also see Rome." But it was
providential that he so predicts beforehand, that they might not be
confounded at the event. But they would not that he should even suffer
any evil. "And certain of the Asiarchs besought him that he would not
enter into the theatre." Knowing his eagerness, they "besought him:" so
much did all the believers love him.--"And they drew Alexander," etc.v.
33.) This Alexander, why did he wish to plead? Was he accused? No, but
it was to find an opportunity, and overturn the whole matter, and
inflame8) the anger of the people. "But when they knew that he was a
Jew, all with one voice about the space of two hours cried out, Great
is Diana of the Ephesians."v. 34.) Do you mark the inordinate rage?
Well, and with rebuke does the town clerk say, "What man is there that
knoweth not how that the city of the Ephesians--"(v. 35)coming to the
point) which they were frightened about. Is it this,4) says he, that ye
do not worship her? And he does not say, "That knoweth not" Diana, but,
"our city," that it always worshipped her.5) "Seeing then that these
things cannot be spoken against."v. 36.) Why then do ye make a question
about them, as if these things were not plain?b) Then he quietly chides
them, showing that they had come together without reason. "And to do
nothing rashly" he says. Showing that they had acted rashly.a) "For ye
have brought hither" etc.v. 37.) They wanted to make religion
thepretext for what concerned their own money-making:c) and it was not
fight on account of private charges to hold a public assembly. For he
put them to a nonplus, and left them not a word to say for
themselves.6) "There being no cause," he says, "for this concourse, for
which"matter) "we shall not7) be able to give the account."v. 40.) See
how prudently, how cleverly, the unbelieversact). Thus he extinguished
their wrath. For as it is early
261
kindled, so also is it easily extinguished. "And when he had thus
spoken," it says, "he dismissed the assembly."v. 41.)
Seest thou how God permits trials, and by them stirs
up and awakens the disciples, and makes them more energetic? Then let
us not sink down under trials: for He Himself will "also make the way
of escape, that we may be able to bear them."1 Con x. 13.) Nothing so
makes friends, and rivets them so firmly, as affliction: nothing so
fastens and compacts the souls of believers: nothing is so seasonable
for us teachers in order that the things said by us may be heard. For
the hearer when he is in ease is listless and indolent, and seems to
suffer annoyance from the speaker: but when he is in affliction and
distress, he falls into a great longing for the hearing. For when
distressed in his soul, he seeks on all sides to find comfort for his
affliction: and the preaching brings no small comfort. "What then," you
will say, "of the Jews? How was it that in consequence of their
weakheartedness, they did not hear?" Why, they were Jews, those ever
weak and miserable creatures: and besides, the affliction in their case
was great, but we speak of affliction in moderation. For observe: they
expected to be freed from the evils that encompassed them, and they
fell into numberless greater evils: now this is no common distress to
the soul. Afflictions cut us off from the sympathy we have for the
present world as appears in this, that we wish for death immediately,
and cease to be loving of the body: which very thing is the greatest
part of wisdom, to have no hankering, no ties to the present life. The
soul which is afflicted does not wish to be concerned about many
things: repose and stillness are all it desired, content for its part
to have done with the things present, even though there be nothing else
to follow. As the body when wearied and distressed does not wish to
indulge in amours, or gormandizing, but only to repose and lie down in
quiet; so the soul, harassed2) by numberless evils, is urgent to be at
rest and quit. The soul which is at ease isapt to be) fluttered,
alarmed, unsettled: whereas in this there is no vacuity, no running to
waste: and the one is more manly, the other more childish; the one has
more water, is tossed to and fro, just so is the soul that our greatest
faults arise out of overmuch pleasure, any one may see. Come, if you
will, let us represent to ourselves two houses, the one where people
are marrying, the other where they are mourning: let us enter in
imagination into each: let us see which is better than the other. Why,
that of the mourner will be found full of seriousness
<greek>filosofias</greek>; that of the marrying person,
full of indecency. For look,here are) shameful words, unrestrained
laughter, more unrestrained motions, both dress and gait full of
indecency, words fraught with mere nonsense and foolery: in short, all
is ridicule there, all ridiculous.2) I do not say the marriage is this;
God forbid; but the accompaniments of the marriage. Then nature is
beside itself in excess of riot. Instead of human beings, those present
become brute creatures, some neighing like horses, others kicking like
asses: such utter license, such dissolute unrestraint: nothing serious,
nothing noble:it is) the devil's pomp, cymbals, and pipes, and songs
teeming with fornication and adultery. But not so in that house where
there is mourning; all is well-ordered there: such silence, such
repose, such composure; nothing disorderly, nothing extravagant: and if
any one does speak, every word he utters is fraught with true
philosophy: and then the wonderful circumstance is, that at such times
not men only, but even servants and women speak like philosophers--for
such is. the nature of sorrow--and while they seem to be consoling the
mourner, they in fact utter numberless truths full of sound philosophy.
Prayers are there to begin with, that the affliction may stop there,
and go no further: many a one comforting the sufferer, and recitals
without number of the many who have the like cause for mourning. "For
what is man?"they ask)and thereupon) a serious examination of our
nature--"aye, then, what a remindingone another) of things to come, of
the Judgment.So from both these scenes) each returns home: from the
wedding, grieved, because he himself is not in the enjoyment of the
like good fortune; from the mourning, light-hearted, because he has not
himself undergone the like affliction, and having all his inward fever
quenched. But what will you? Shall we take for another contrast the
prisons and the theatres? For the one is a place of suffering, the
other of where there is sadness, there must needs be seriousness. He
who aforetime was rich, and
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inflated with his own importance, now will even suffer any common
person to converse. with him, fear and sorrow, like some mightier fire,
having fallen on his soul, and softening down his harshness: then he
becomes humble, then of a sad countenance, then he feels the changes of
life, then he bears up manfully against everything. But in a theatre
all is the reverse of this--laughter, ribaldry, devil's pomp,
dissoluteness, waste of time, useless spending of days, planning for
extravagant lust, adultery made a study of, practical training to
fornication, schooling in intemperance, encouragement to filthiness,
matter for laughter, patterns for the practice of indecency. Not so the
prison: there you will find humbleness of mind, exhoration incentive to
seriousness, contempt of worldly things;these) are all trodden under
foot and spurned and, fear stands overthe man there), as a schoolmaster
over a child, controlling him to all his duties. But if you will, let
us examine in a different way.1) I should like you to meet a man on his
return from a theatre, and another coming out of prison; and while you
would see the soul of the one fluttered, perturbed, actually tied and
bound, that of the other you would see enlarged, set free, buoyant as
on wings. For the one returns from the theatre, enfettered by the sight
of the women there, bearing about chains harder than any iron, the
scenes, the words, the gestures, that he saw there. But the other on
his return from the prison, released from allbounds), will no longer
his own case with that ofthose) others.To think) that he is not in
bonds will make him thankful ever after; be will despise human affairs,
as seeing so many rich men there in calamity, menonce) having power to
do many and great things, and now lying bound there: and if he should
suffer anything unjustly, he will bear up against this also; for of
this too there were many examples there: he will be led to reflect upon
the Judgment to come and will shudder, seeing here2) On the earthly
prison) how it will be there. For as it is with one here shut up in
prison, so in that world also before the Judgment, before the Day that
is to come. Towards wife, children, and servants, he will be more
gentle. Not so he that comes from the theatre: he will look upon his
wife with more dislike, he will be peevish with his servants, bitter
towards his children, and savage towards all. Great are the evils
theatres cause to cities, great indeed, and we do not even know that
they are great. Shall we examine other scenes of laughter also, I mean
the feasts, with their parasites, their flatterers, and abundance of
luxury, andcompare with them) places where are the halt and blind? As
before, in the former is drunkenness, luxury, and dissoluteness, in the
latter the reverse.-See also with regard to the body, when it is
hot-blooded, when it is in good case, it undergoes the quickest change
to sickness: not so, when it has been kept low. Then let me make my
meaning clearer to you:--let there be a body having plenty of blood,
plenty of flesh, plump With good living: this body will be apt even
from any chance food to engender a fever, if it be simply idle. But let
there be another, struggling rather with hunger and hardship: this is
not easily overcome, not easily wrestled down by disease. Blood, though
it may be healthy in us, does often by its very quantity engender
disease: but if it be small in quantity, even though it be not healthy,
it can be easily worked off. So too in the case of the soul, that which
leads an easy, luxurious life, has its impulses quickly swayed to sin:
for such a soul is next neighbor to folly, to pleasure, to vainglory
also, and envy, and plottings, and slanderings. Behold this great city
of ours, what a size it is! Whence arise the evils? is it not from
those who are rich? is it not from those who are in enjoyment? Who are
they that "drag" men "before the tribunals?" Who, that dissipate
properties? Those who are wretched and outcasts, or those who are
inflated with consequence, and in enjoyment? It is not possible that
any evil can happen from a soul that is afflicted.James ii. 6.) Paul
knew the gain of this: therefore he says, "Tribulation worketh
patience, and patience experience, and experience hope, and hope maketh
not ashamed."Rom. v. 3.) Then let us not sink in our afflictions, but
in all things give thanks, that so we may get great gain, that we may
be well-pleasing to God, who permits afflictions. A great good is
affliction: and we learn this from our own children: for without
afflictiona boy) would learn nothing useful. But we more than they,
need affliction. For if there, when the passionsas yet) are
quiet,chastisement) benefits them, how much more us, especially
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HOMILY XLIII.
ACTS XX. 1.
"And after the uproar was ceased, Paul called unto him the disciples,
and embraced them, and departed for to go into Macedonia."
THERE was need of much comforting after that uproar.
Accordingly, having done this, he goes into Macedonia, and then into
Greece. For, it says, "when he had gone over those parts, and had given
them much exhortation, he came into Greece, and there abode three
months. And when the Jews laid wait for him, as he was about to sail
into Syria, he purposed to return through Macedonia."v. 2, 3.) Again he
is persecuted by the Jews, and goes into Macedonia. "And there
accompanied him into Asia Sopater of Berea; and of the Thessalonians,
Aristarchus and Secundus; and Gaius of Derbe, and Trophimus. These
going before tarried for us at Troas."v. 4. 5.) But how does he call
Timothy a man "of Thessalonica?"(*) This is not his meaning, but, "Of
Thessalonians, Aristarchus and Secundus and Gaius: of Derbe,
Timothy,"1) etc., these, he says, went before him to Troas, preparing
the way for him. "And we sailed away from Philippi after the days of
unleavened bread, and came unto them to Troas in five days; where we
abode seven days."v. 6.) For it seems to me that he made a point of
keeping the feasts in the large cities. "From Philippi," where the
affair of the prison had taken place. This was his third coming into
Macedonia, and it is a high testimony that be bears to the day of the
week, when the disciples came together to break bread, Paul preached
unto them, ready to depart on the morrow; and continued his speech
until midnight."v. 7.) It was then theseason between Easter and)
Pentecost.2) See how everything was subordinate to the preaching. It
was also, it says, then, because of stillness. Mark how he both
made a long discourse, and beyond the time of supper itself. But the
Devil disturbed the feast--not that he prevailed, however--by plunging
the hearer in sleep, and causing him to fall down. "And," it says,
"there were many lights in the upper chamber, Eutychus, being fallen
into a deep sleep: and as Paul was long preaching, he sunk down with
sleep, and fell down from the third loft, and was taken up dead. And
Paul went down, and fell on him, and embracing him, said, Trouble not
yourselves; for his life is in him. When he therefore was come up
264
again, and had broken bread, and eaten, and talked a long while, even
till break of day, so he departed. And they brought the young man
alive, and were not a little comforted."v. 8-12.) But observe, I pray
you, the theatre, how crowded it was: and the miracle, what it was. "He
was sitting in a window," at dead of night. Such was their eagerness to
hear him! Let us take shame to our selves! "Aye, but a Paul" say you,
"was discoursing then." Yes, and Paul discourses now, or rather not
Paul, either then or now, window in the case now, no importunity of
hunger, or sleep, and yet we do not care to hear: no crowding in a
narrow space here, nor any other such comfort. And the wonderful
circumstance is, that though he was a youth, he was not listless and
indifferent; and danger of falling down. It was not from listlessness
that he slumbered, but from necessity of nature. But observe, I beseech
you, so fervent was their zeal, that they even assembled in a third
loft: for they had not a Church yet. "Trouble not yourselves," he says.
He said not, "He shall come to life again, for I will raise him up:"
but mark the unassuming way in which he comforts them: "for his life,"
says he, "is in him. When he was come up again, and had broken bread,
and eaten." This thing cut short the discourse; it did no harm,
however. "When he had eaten," it says, "and discoursed a long while,
even till break of day, so he departed." Do you mark the frugality of
the supper? Do you observe how they passed the whole night? Such were
their meals, that the hearers came away sober, and fit for hearing. But
we, in what do we differ from dogs? Do you mark what a
differencebetween us and those men)? "And they brought the young man
alive, and," it says, "were not a little comforted," both because they
received him back alive and because a miracle had been wrought.*) "And
we went before to ship, and sated unto Thasos,(2) there intending to
take in Paul: for so had he appointed, minding himself to go afoot."
(v. 13.) We often find Paul parting from the disciples. For behold
again, he himself goes ardor: giving them the easier way, and himself
choosing the more painful. He went afoot, both that he might arrange
many matters, and by way of training them to bear a parting from
him.(3) "And when he had joined us at Thasos, having taken him on
board, we came to. Mytilene; and having sailed thence on the morrow, we
come over against Chios "--then they pass the island--" and on the next
day we touched at Samos, and having stopped at Trogylium, on the
following day we came to Miletus. For Paul had determined to sail by
Ephesus, because he would not spend the Pentecost."v. 14-16.) Why this
haste? Not for the sake of the feast, but of the multitude. At the same
time, by this he conciliated the Jews, as being one that did honor the
feasts, wishing to gain even his adversaries: at the same time also he
delivers the word.(4) Accordingly, see what great gain accrued, from
all being present. But that the interests of the people of Ephesus
might not be neglected on that account, he managed for this in a
different way. But let us look over again what has been said.
(Recapitulation.) "And having embraced them," it says, "he
departed for to go into Macedonia."v. 1.) By this again he refreshed
them <greek>anekthsato</greek>, giving them much
consolation. "And having exhorted" the Macedonians, "with much
discourse, he came into Greece."v. 2.) Observe how we every where find
him accomplishing alI by means of preaching, not by miracles. "And we,
sailed," etc. The writer constantly shows him to us as hasting to get
to Syria; and the reason of it was the Church, and Jerusalem, but still
he restrained his desire, so as to set all right in those parts also(5)
And yet Troas
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is not a large place: why then do they pass seven days in it? Perhaps
it was large as regarded the number of believers. And after he had
passed seven days there, on the following day he spent the night in
teaching: so hard did he find it to tear himself away from them, and
they from him. "And when we came together" it says, "to break bread."
(v. 7-12.) At the very time (of breaking bread) the discourse having
taken its commencement,(*) extended:(1) as representing that they were
hungry, and it was not unseasonable: for the principal object (which
brought them together) was not teaching, but they came together "to
break bread;" discourse however having come up, he prolonged the
teaching. See how all partook also at Paul's table. It seems to me,
that he discoursed while even sitting at table, teaching us to consider
all other things as subordinate to this. Picture to yourselves, I
beseech you, that house with its lights, with its crowd, with Paul in
the midst, discoursing, with even the windows occupied by many: what a
thing it was to see, and to hear that trumpet, and behold that gracious
countenance!(2) But why did he discourse during night time? Since "he
was about to depart," it says, and was to see them no more: though this
indeed he does not tell them, they being too weak (to bear it), but be
did tell it to the others. At the same time too the mirage which took
place would make them evermore to remember that evening; so that the
fall turned out to the advantage of the teacher. Great was the delight
of the hearers, and even when interrupted it was the more increased.
That (young man) was to rebuke all that are careless (of the word), he
whose death was caused by nothing else than this, that he wished to
hear Paul. "And we went before to ship," etc. (v. 13.) Wherefore does
the writer say where they came, and where they went to? To show in the
first place that he was making the voyage more leisurely--and this upon
human grounds--and sailing past (some): also (for the same reason he
tells) where he made a stay, and what parts he sailed past; (namely,)
"that he might not have to spend the time in Asia." (v. 16.) Since had
he come there, he could not have sailed by; he did not like to pain
those who would have begged him to remain. "For he hasted," it says,
"if it were possible for him to keep the day of Pentecost in
Jerusalem:" and (this) was not possible of he stayed). Observe, how he
is also moved like other men. For therefore it is that all this is
done, that we may not fancy that he was above human nature: (therefore)
you see him desiring (something), and hasting, and in many instances
not obtaining (his object): for those great and holy men were partakers
of the same nature with us; it was in the will and purpose that the),
differed, and so it was that also they attracted upon themselves the
great grace they did. See, for instance, how many things they order by
an economy of their own. "That we give not offence" (2 Con vi. 3) to
those who wish (to take offence), and, "That our ministry be not
blamed." Behold, both an irreproachable life and on the other hand
condescension. This is (indeed to be ) called economy, to the (very)
summit and height (of it).(3) For he that went beyond the commandments
of Christ, was on the other hand more humble than all. "I am made all
things to all men," he says, "that I might gain all." (1 Cor. ix. 22.)
He cast himself also upon dangers, as he says in another place; "In
much patience, in afflictions, in necessities, in distresses, in
stripes in imprisonments." (2 Cor. vi. 4, 5.) And great was his love
for Christ. For if there be not this, all else is superfluous, both the
economy (of condescending accommodation), and the irreproachable life,
and the exposing himself to dangers. "Who is weak," he says, "and I am
not weak? Who is offended, and I burn not?" (2 Cor. xi. 29.) These
words let us imitate, and let us cast ourselves upon dangers for our
brethren's sake. Whether it be fire, or the sword, cast thyself on it,
beloved, that thou mayest rescue (him that is) thy member: cast
thyself, be not afraid. Thou art a disciple of Christ, Who laid down
His life for His brethren: a fellow-disciple with Paul, who chose to
suffer numberless ills for his enemies, for men that were
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and avenged him; he despised royal luxury, and for the sake of those
who were afflicted he became a fugitive, a wanderer, lonely and
deserted; he passed his days in a foreign land; and yet he blamed not
himself, nor said, "What is this? I despised royalty, with all that
honor and glory: I chose to avenge those who were wronged, and God hath
overlooked me: and not only hath He not brought me back to my former
honor, but even forty years am I passing in a foreign land. Truly,
handsomely(1) have I received my wages, have I not!" But nothing of the
kind did he say or think. So also do thou: be it that (thou have to
wait) a long time, be not thou offended, be not discomposed: God will
of a surety give thee thy reward. The more the recompense is delayed,
the more is the interest of it increased. Let us have a soul apt to
sympathize, let us have a heart that knows how to feel with others in
their sorrows: no unmerciful temper (<greek>wmon</greek>),
no inhumanity. Though thou be able to confer no relief, yet weep thou,
groan, grieve over what has happened: even this is not to no purpose.
If it behooves us to feel for those who are justly punished by God,
much more for those who suffer unjustly at the hands of men. (They of)
"Ænan,"(2) it saith, "came not forth to mourn for the house which
was near her" (Micah i. II): they shall receive pain, "in return for
that they built for derision." And again, Ezekiel makes this an
accusation against them, that they did not grieve for (the afflicted).
(Ezek. xvi. 2.) What sayest thou, O Prophet? God punisheth, and shall I
grieve for those that He is punishing? Yea verily: for God Himself that
punisheth wisheth this: since neither does He Himself wish to punish,
nay, even Himself grieves when punishing. Then be not thou glad at it.
You will say, "If they are justly punished, we ought not to grieve."
Why, the thing we ought to grieve for is this--that they were found
worthy of punishment. Say, when thou seest thy son undergoing cautery
or the knife, dost thou not grieve? and sayest thou not to thyself,
"What is this? It is for health this cutting, to quicken his recovery;
it is for his deliverance, this burning?" but for all that, when thou
hearest him crying out, and not able to health being restored is not
enough to carry off the shock to nature. So also in the case of these,
though it be in order to their health that they are punished,
nevertheless let us show a brotherly feeling, a fatherly disposition.
They are cuttings and cauteries, the punishments sent by God: but it is
for this we ought to weep, that they were sick, that they needed such a
mode of cure. If it be for crowns that any suffer these things, then
grieve not; for instance, as Paul, as Peter suffered: but when it is
for punishment that one suffers justice, then weep, then groan. Such
was the part the prophets acted; thus one of them said, "Ah! Lord, dost
thou destroy the residue of Israel?" (Ezek. ix. 8.) We see men-slayers,
wicked men, suffering punishment, and we are distressed, and grieve for
them. Let us not be philosophical beyond measure: let us show ourselves
pitiful, that we may be pitied; there is nothing equal to this
beautiful trait: nothing so marks to us the stamp of human nature as
the showing pity, as the being kind to our fellow-men. In fact,
therefore do the laws consign to public executioners the whole business
of punishment: having compelled the judge to punish so far as to
pronounce the sentence, thereafter they call forth those to perform the
act itself. So true is it, that though it be justly done, it is not the
part of a generous (<greek>filosofou</greek>) soul to
inflict punishment, but it requires another sort of person for this:
since even God punishes not by His own hand, but by means of the
angels. Are they then executioners, the angels? God forbid: I say not
this, but they are avenging powers. When Sodom was destroyed, the whole
was done by them as the instruments: when the judgments in Egypt were
inflicted, it was through them. For, "He sent," it says, "evil angels
among them." (Psalm lxxvii. 50.) But when there is need of saying, God
does this by Himself: thus, He sent the Son:--(b) but,(3) "He that
receiveth you, receiveth Me, and he that receiveth Me, receiveth Him
that sent Me." (Matt. x. 40.) (a) And again He saith, "Then will I say
unto the angels, Gather together them that do iniquity, and cast them
into the furnace." (Matt. xiii. 3o, 41, 42.) But concerning the just,
not so. (c) And again, "Bind him hand and foot, and
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cast him into outer darkness." (MAR. xxii. 13.) Observe how in that
case His servants minister: but when the point is to do good, see
Himself doing the good, Himself calling: "Come, ye blessed of My
Father, inherit the Kingdom prepared for you." (Matt. xxv. 34.) When
the matter is, to converse with Abraham, then Himself comes to him:
when it is, to depart to Sodom, He sends His servants, like a judge
raising up those who are to punish. "Thou hast been faithful over a few
things, I will make thee ruler over many things" (Matt. xxv. 21); I
(will make thee): but that other, not Himself, but His servants bind.
Knowing these things, let us not rejoice over those who are suffering
punishment, but even grieve: for these let us mourn, for these let us
weep, that for this also we may receive a reward. But now, many rejoice
even over those who suffer evil unjustly. But not so, we: let us show
all sympathy: that we also may have God vouchsafed us, through the
grace and mercy of His only-begotten Son, with Whom to the Father and
the Holy Ghost together be glory, might, honor, now and ever, world
without end. Amen.
HOMILY XLIV.
ACTS XX. 17-21.
"And from Miletus he sent to Ephesus, and called the elders of the
Church. And when they were come to him, he said unto them, Ye know,
from the first day that I came into Asia, after what manner I have been
with you at all seasons, serving the Lord with all humility of mind,
and with many tears, and temptations, which befell me by the lying in
wait of the Jews: and how I kept back nothing that was profitable unto
you, but have and also to the Greeks, repentance toward God and faith
toward our Lord jesus Christ."
SEE him, hasting to sail by, and yet not overlooking
them, but taking order for all. Having sent for the rulers, through
those he discourses to them (the Ephesians): but it is worthy of
admiration, how finding himself under a necessity of saying certain
great things about himself, he tries to make the least he can of it
(<greek>peirata</greek>
<greek>metriazein</greek>). "Ye know." For just as Samuel,
when about to deliver up the government to Saul says in their presence,
"Have I taken aught of your hands? Ye are witnesses, and God also" (1
Sam. xii. 3, 5); (so Paul here). David also, when disbelieved, says, "I
was with the flock keeping my father's sheep: and when the bear came, I
scared her away with my hands" (1 Sam. xvii. 34, 35): and Paul himself
too says to the Corinthians "I am become a fool; ye have compelled me."
(2 Cor. xii. 11.) Nay, God Himself also does the same, not speaking of
himself upon any and every occasion, but only when He is disbelieved,
then He brings up His benefits. Accordingly, see what Paul does here:
first he adduces their own testimony: that you may not imagine his
words to be mere boasting, he calls the hearers themselves as witnesses
of the things he says, since he was not likely to speak lies in their
presence. This is the excellence of a teacher, to have for witnesses of
his merits those who are his disciples. And what is wonderful, Not for
one day nor for two, says he, have I continued doing this. He
wishes to cheer them for the future, that they may bravely bear all
things, both the parting from him, and the trials about to take
place--just as it was in the case of Moses and Joshua. And see how he
begins: "How I have been with you the whole time, serving the Lord with
all humility of mind." Observe, what most becomes rulers: "hating
pride" (Exod. xviii. 21, LXX.), says (Moses): which (qualification) is
especially in point for rulers, because to them there is (almost) a
necessity of becoming arrogant. This (humility) is the groundwork of
all that is good, as in fact Christ saith,(1) "Blessed are the
poor in spirit." (MAtt. v. 3.) And (here) not simply, "with humility of
mind," but, "with all humility." For there are many kinds of humility,
in word and in action, towards rulers, and toward the ruled. Will you
that I mention to you some kinds of humility? There are some who are
lowly towards those who are lowly, and high towards the high: this is
not the character of humility.(2) Some then are such. Then, that he
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may not seem to be arrogant, he lays a foundation beforehand, removing
that suspicion: For, "if, says he, I have acted 'with all humility of
mind,' it is not from arrogance that I say the things I say." Then for
his gentleness, ever with much condescension making them his fellows.
"With you," he says, "have I been, serving the Lord;" he makes the good
works common to them with himself: none of it his own peculiar. "What?"
(you will say) "why, against God could he possibly bear himself
arrogantly?" And yet there are many who do bear themselves arrogantly
against God: but this man not even against his own disciples. This is
the merit of a teacher, by his own achievements of virtue to form the
character of his disciples. Then for his fortitude, upon which also he
is very concise. "With many tears," he says, "and temptations which
befell me by the lying in wait of the Jews." Do you see that he grieves
at their doings? But here too he seems to show how sympathizing he was:
for he suffered for those who were going to perdition, for the doers
themselves: what was done to himself, he even rejoiced at it; for he
belonged to that band which "rejoiced that they were counted worthy to
suffer shame for that Name (Acts v. 41): and again he says, "Now I
rejoice in my sufferings for you" (Col. i. 24): and again, "For our
light affliction, which is but for the moment, worketh for us a far
more exceeding and eternal weight of glory." (2 Cor. iv. 17). These
things, however, he says, by way of making the least of his merits
(<greek>metriazwn</greek>). But there he show his
fortitude, not so much of daring, as of enduring: "I," says he, "have
been evil entreated, but it was with you: and what is indeed the
grievous part of the business, at the hands of Jews." Observe, he puts
here both love and fortitude. Mark, here, I pray you, a character of
teaching: "I kept back nothing," he says, ungruding fulness,
unshrinking promptness--" of what was profitable unto you :" because
there were things which they did not need to learn. For as the hiding
some things would have been like grudging, so the saying all things
would be folly. This is why he adds, "that was profitable unto you. But
have showed you, and have taught you :" have not only said, but also
taught: not doing this either as a mere matter of form. For that this
is what he means, observe what he says: "publicly, and from house to
house:" thereby representing the exceeding toil, the great earnestness
and endurance. "Both Jews, and Greeks." Not (addressing myself) to you
alone. "Testifying:" here, the boldness of speech: and that, even
though we do no good, yet we must speak: for(1) this is the meaning of
"testifying," when we speak to those who do not pay attention: and so
the word <greek>diamarturasqai</greek> is for the most part
used. "I call heaven and earth to witness "(Deut. iv. 26),
<greek>diamarturomai</greek>, Moses, says: and now Paul
himself, <greek>Diamarturomenos</greek> "both to Jews and
Greeks repentance toward God." What testifiest thou? That they should
be careful about their manner of life: that they should repent, and
draw near to God. "Both to Jews and Greeks"--for neither did the Jews
know Him--both(2) by reason of their works, he says, "repentance
towards God," and, by reason that they knew not the Son, he adds, "and
faith in the Lord Jesus" To what end, then, sayest thou these things?
to what end dost thou put them in mind of them? What has come of it?
hast thou anything to lay to their charge? Having first alarmed their
feeling, then he add, "And now, behold, I go bound in the Spirit unto
Jerusalem, not knowing the things that shall befall me there: city,
saying that bonds and afflictions abide me. But none of these things
move me, neither count I my life dear unto myself, so that I might
finish my course with joy, and the ministry, which I have received of
the Lord Jesus, to testify the Gospel of the grace of God." (v. 22-24).
Wherefore says he this? By way of preparing them to be always ready to
meet dangers, whether seen or unseen, and in all things to obey the
Spirit.(*) He shows that it is for great objects that he is led away
from them. "Save that the Holy me, saying "--to show that he departs
willingly; that (see Hom. xlv. p. 273) you may not imagine it any bond
or necessity, when he says, "bound in the Spirit--that in every city
bonds and afflictions await me." Then also he adds this, "I count not
my life dear, until I shall have fulfilled my course and the ministry,
which I received of the Lord Jesus." Until I shall have finished my
course,
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says he, with joy. Do you mark how (clearly) these were the words not
of one lamenting, but of one who forbore to make the most (of his
troubles) (<greek>metriazontos</greek>) of one who would
instruct those (whom he addressed), and sympathize with them in the
things which were befalling He says not, "I grieve indeed,(1) but one
must needs bear it:" "but," says he, "of none of those things do I make
account, neither do I have," i. e. account "my life dear to me." Why
this again? not to extol himself, but to teach them, as by the former
words, humility, so by these, fortitude and boldness: "I have it not
precious," i.e. "I love it not before this: I account it more precious
to finish my course, to testify." And he says not, "to preach," "to
teach "--but what says he? "to testify
(<greek>diamarturasqai</greek>)--the Gospel of the grace of
God." He is about to say something more uncomfortable
(<greek>fortikwteron</greek>), namely, "I am pure from the
blood of all men (because on my part) there is nothing lacking:" he is
about to lay upon them the whole weight and burden: so he first
mollifies their feelings by saying, "And now behold I know that ye
shall see my face no more." The consolation(2) is twofold: both that
"my face ye shall see no more," for in heart I am with you: and that it
was not they alone (who should see him no more): for, "ye shall see my
face no more, ye all, among whom I have gone about preaching the
Kingdom."(*) So that he may well (say), "Wherefore I take you to record
(read <greek>dio</greek> <greek>mart</greek>.
for <greek>diamart</greek>.),--seeing I shall be with you
no more--" that I am pure from the blood of all men." (v. 26.) Do you
mark how he terrifies them, and troubled and afflicted as their souls
are, how hard he rubs them (<greek>epitribei</greek>)? But
it was necessary. "For I have not shunned," he says, "to declare unto
you all the counsel of God." (v. 27.) Why then, he who does not speak,
has blood to answer for: that is, murder! Nothing could be more
terrifying than this. He shows that they also, if they do it not, have
blood to answer for. So, whereas he seems to be justifying himself, in
fact he is terrifying them. "Take heed therefore unto yourselves, and
to all the flock, over the which the Holy Ghost hath made you overseers
(or, bishops) to feed the Church of God (see note 8), which He hath
purchased with His own blood." (v. 28.) Do you mark? he enjoins them
two things. Neither success in bringing others right of itself is any
gain--for, I fear, he says, "lest by any means, when I have preached to
others, I myself should be a cast-away" (1 Cor. ix. 27); nor the being
diligent for one's self alone. For such an one is selfish, and seeks
his own good only, and is like to him who buried his talent. "Take heed
to yourselves:" this he says, not because our own salvation is more
precious than that of the flock, but because, when we take heed to
ourselves, then the flock also is a gainer. "In which the Holy Ghost
hath made you overseers, to feed the Church of God." See, it is from
the Spirit ye have your ordination. This is one constraint: then he
says, "To feed the Church of the Lord."(3) Lo! another obligation: the
Church is the Lord's. And a third: "which He hath purchased with His
own blood." It shows(4) how precious the concern is; that the peril is
about no small matters, seeing that even His own blood He spared not.
He indeed, that he might reconcile those who were enemies, poured out
even His blood: but thou, even when they are become thy friends, art
not able to retain them. "For I know this, that after my departing
shall grievous wolves enter in among you, not sparing the flock." (v.
29.) Again he engages (<greek>enistrefei</greek>) them from
another quarter, from the things which should come after: as when he
says, "We wrestle not against flesh and blood. After my departing," he
says, "grievous wolves shall enter in among you" (Eph. vi. 12); twofold
the evil, both that he himself would not be present, and that others
would assail them. "Then why depart, if thou knowest this beforehand?"
The Spirit
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draws me, he says. Both "wolves," and "grievous, not sparing the
flock;" and what is worse, even "from among your own selves:" the
grievous thing (this), when the war is moreover an intestine War. The
matter is exceeding serious, for it is "the Church of the Lord :" great
the peril for with blood He redeemed it: mighty the war, and twofold.
"Also of your own selves shall men arise, speaking perverse things, to
draw away disciples after them." (v. 30.) "How then? what comfort shall
there be?" "Therefore watch, and remember, that by the space of three
years I ceased not to warn every one night and day with tears." (v.
31.) See how many strong expressions are here: "with tears," and "night
and day," and "every one." For it was not that if he saw many,(1) then
he came in (to the work), but even were it for a single soul, he was
capable of doing everything (for that one soul). So it was, in fact,
that he compacted them together
(<greek>sunekrothsen</greek>) (so firmly as he did).
"Enough done on my part: three years have I remained:" they had
establishing enough, he says; enough of roofing. "With tears," he says.
Seest thou that the tears were on this account? The bad man grieves
not: grieve thou: perhaps he will grieve also. As, when the sick man
sees his physician partaking of food, he also is incited to do the
same: so likewise here, when he sees thee weeping, he is softened: he
will be a good and great man.(2)
(Recapitulation.) "Not knowing," he says, "the
things that shall befall me." (v. 22, 23.) Then is this why thou
departest? By no means; on the contrary (I know that), "bonds and
afflictions await me." That (there are)trials, I know, but of what kind
I know not: which was more grievous. "But none of these things move me"
(v. 24): for do not suppose that I say these things as lamenting them:
for "I hold not my own life dear. It is to raise up their minds that he
says all" this, and to persuade them not only not to flee, but also to
bear nobly. Therefore it is that he calls it a "course" and a
"ministry," on the one hand, showing it to be glorious from its being a
race, on the other, showing what was due from it, as being a ministry.
I am a minister: nothing more. Having comforted them, that they might
not grieve that he was so evil entreated, and having told them that he
endured those things "with joy," and having shown the fruits of them
would give them pain, that he may not overwhelm their minds. "And(3)
now behold," etc. "Wherefore I take you to record, that I am pure from
the blood of all men, because I have not shrunk from declaring unto you
the whole counsel of God" (v. 25-27): * * * that (counsel) which
concerns the present matter. "For I know this," etc. (v. 29.) "What
then," someone might say, "thinkest thou thyself so great? if thou
shouldest depart, are we to die?" I say not this, he replies, that my
absence causeth this: but what? That there should rise up against you
certain of another sort: he says not, "because of my departing," but
"after my departing:" that is, after his going on his journey.--And yet
this thing has happened already: much more (then will it happen)
hereafter. Then we have the cause, "to draw away disciples after them."
(v. 30). That there are heresies, this is the cause, and no other than
this. Then comes also consolation. But if He "purchased" it" with His
own blood," He will assuredly stand forward in its defence. "Night and
day," he says, "I cease not to warn with tears." (v. 31.) This might
well be said in our case also: and though the speech seems to refer
peculiarly to the teachers, it is common also to the disciples. For
what, though I speak and exhort and weep night and day, while the
disciple obeys not? Therefore(4) it is that he says, "I take you to
record:" since also himself says, "I am pure from the blood of all men:
for I have not shunned to declare unto you." (v. 26, 27.) Why then,
this only is to be a teacher, to declare, to preach, to instruct,
shrink from nothing, to exhort night and day: but if, while one is
doing all this, nothing comes of it, ye know what remains. Then
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ye have another justification: "I am pure from the blood of all men."
Think not that these words are spoken to us only: for indeed this
speech is addressed to you also, that ye should attend to the things
spoken, that ye should not start away from the hearing. What can I do?
Lo! each day I rend myself with crying out, "Depart from the theatres:"
and many laugh at us: "Desist from swearing, from covetousness:"
numberless are our exhortations, and there is none to hear us. But I do
not discourse during night? Fain would I do this also in the night
time, and at your tables, if it were possible that one could be divided
into ten thousand pieces, so as to be present with you and discourse.
But if once in the week we call to you, and ye shrink back, and some of
you do not even come here, and you that do come, depart having received
no profit,--what shall we do? Many I know even sneer at us, that we are
forever discoursing about the same things: so wearisome are we become
to you by very satiety. But for this not we are to blame, but the
hearers may thank themselves. For he indeed who is making good
progress, rejoices to hear the same things always; it seems to be his
praises that he hears spoken: but he who does not wish to get on, seems
even to be annoyed, and though he hear the same thing but twice, it
seems to him that he is hearing it often.
"I am pure," he says, "from the blood of all men."
(v. 26.) This was fit and proper for Paul to say, but we dare not say
it, conscious as we are of numberless faults. Wherefore for him the
ever vigilant, ever at hand, the man enduring all things for the sake
of the salvation of his disciples, it was fit and proper to say this:
but we must say that of Moses, "The Lord was wroth with me for your
sakes" (Deut. iii. 26), because ye lead us also into many sins. For
when we are dispirited at seeing you make no progress, is not the
greater part of our strength struck down? For what, I ask you has been
done? Lo! by the grace of God we also have now passed the space of
three years,(1) not indeed night and day exhorting you, but doing this,
often every third day, or every seventh. What more has come of it? We
accuse, we rebuke, we weep, we are in anguish, although not openly, yet
in heart. But those (inward) tears are far more bitter than these
(outward ones): for these indeed bring a kind of relief to the feelings
of the sorrowful, whereas those aggravate it, and bind it fast. Since
when there is any cause of grief, and one cannot give vent to the
sorrow, lest he should seem to be vainglorious, think what he suffers!
Were it not that people would tax me with excessive love of display,
you would see me each day shedding fountains of tears: but to those my
chamber is witness, and my hours of solitude. For believe me I have (at
times) despaired of my own salvation, but from my mourning on your
account, I have not even leisure to bemoan my own evils: so entirely
are ye all in all to me. And whether I perceive you to be advancing,
then, for very delight, I am not sensible of my own evils: or whether I
see you not advancing, such is my grief, I again dismiss my own cares
from my thoughts: brightening up on account of your good things, though
I myself have evils without number, and saddened on account of your
painful things, though my own successes are without number. For what
hope is there for the teacher, when his flock is destroyed? What kind
of life, what kind of expectation is there for him? With what sort of
confidence will he stand up before God? what will he say? For grant
that he has nothing laid to his charge, has no punishment to suffer,
but is "pure from the blood of all men :" yet even so will he suffer a
grief incurable: since fathers also though they be not liable to be
called to account for their children's sins, nevertheless have grief
and vexation. And this profits them nothing,(2) nor shields them
(<greek>proistatai</greek>) For it is they that watch for
our souls, as those that must give account." (Heb. xiii. 17.) This
seems to be a fearful thing: to me this gives no concern after your
destruction. For whether I give account, or not, it is no profit to me.
Might it be, that ye were saved, and I to give account because of you:
ye saved, and I charged with not having fulfiled my part! For my
anxiety is not that you should be saved through me as the means, but
only that you should be saved, no matter by what person as the
instrument. Ye know not the pangs of spiritual childbirth, how
overpowering they
272
are; how he who is in travail with this birth, would rather be cut into
ten thousand pieces, than see one of those to whom he has given birth
perishing and undone. Whence shall we persuade you? By no other
argument indeed, but by what has been done, in all that regards you we
shall clear ourselves.(1) We too shall be able to say, that in nothing
have we "shrunk from declaring" to you the whole truth: nevertheless we
grieve: and that we do grieve, is manifest from the numberless plans we
lay and contrivances we devise. And yet we might say to ourselves, What
matters it to me? I have done my part, "I am pure from" (their)
"blood:" but this is not enough for comfort. If we could tear open our
heart, and show it to you, ye would see with what largeness it holds
(you) within it, both women and children and men; for such is the power
of love, that it makes the soul more spacious than the heaven. "Receive
us," says (Paul): "we have wronged no man, ye are not straitened in
us." (2 Cor. vii. 2; vi. 12.) He had all Corinth in his heart, and
says, "Ye are not straitened: be ye also enlarged (2 Cor. vi. 13); but
I myself could not say this, for I well know, that ye both love me and
receive me. But what is the profit either from my love or from yours,
when the things pertaining to God thrive not in us? It is a ground for
greater sorrow, an occasion of worse mischief
(<greek>lumhs</greek>, al.
<greek>luphs</greek>). I have nothing to lay to your
charge: "for I bear you record, that, if it had been possible, ye would
have plucked out your own eyes, and have given them to me." (Gal.
iv. 15.) "We yearn not only to [give you the Gospel, but also our own
souls." (1 Thess. ii. 8.) We are loved and we love (you): but this is
not the question. But let us love Christ, "for the first commandment
is, Thou shalt love the Lord thy God: and the second is like unto it,
And thy neighbor as thyself." (Matt. xxii. 37-39.) We have the second,
we need the first: need the first, exceedingly, both I and you. We have
it, but not as we ought. Let us love Him: ye know how great a
reward is laid up for them that love Christ: let us love Him with
fervor of soul, that, enjoying his goodwill, we may escape the stormy
waves of this present life, and be found worthy to obtain the good
things promised to them that love Him, through the grace and mercy of
His only-begotten Son, with whom to the Father, together with the Holy
Ghost, be glory, might, honor, now and ever, world without end. Amen.
HOMILY XLV
ACTS XX. 32.
"And now, brethren, I commend you to God, and to the word of His grace,
which is able to build you up, and to give you an inheritance among all
them that are sanctified."
WHAT he does when writing in an Epistle, this he
does also when speaking in council from exhorting, he ends with prayer:
for since he had much alarmed them by saying, "Grievous wolves shall
enter in among you" (v. 29), therefore, not to overpower them, and
make them lose all self-possession, observe the consolation
(he gives). "And now," he says, as always, "I commend you, brethren, to
God, and to the word of His grace: that is, to His grace: it is grace
that saveth. He constantly puts them in mind of grace, to make them
more earnest as being debtors, and to persuade them to have confidence.
"Which is able to build you up."(*) He does not say, to build, but, "to
build up," showing that they had (already) been built. Then he puts
them in mind of the hope to come; "to give you an inheritance," he
says, "among all them which are sanctified." Then exhortation again: "I
have coveted no man's silver, or gold, or apparel." (v. 33.) He takes
away that which is the root of evils, the love of money. "Silver, or
gold," he says. He says not, I have not taken, but, not even "coveted."
No great thing this, but what follows after is great. "Yea, ye
yourselves know, that these hands have ministered unto
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my necessities, and to them that were with me. I have showed you all
things, how that so laboring, ye ought to support the weak." (v. 34,
35.) Observe him employed in work and not simply that, but toiling.
"These hands have ministered unto my necessities, and to them that were
with me:" so as to put them to shame. And see how worthily of them. For
he says not, Ye ought to show yourselves superior to money, but what?
"to support the weak "--not all indiscriminately--" and to hear the
word of the Lord which He spake, It is more blessed to give than to
receive."(*) For lest any one should think that it was spoken with
reference to them, and that he gave himself for an ensample, as he
elsewhere says, "giving an ensample to you" (Phil. iii. 17), he added
the declaration of Christ, Who said, "It is more blessed to give than
to receive." He prayed over them while exhorting them: he shows it both
by action,--"And when he had thus spoken, he kneeled down, and prayed
with them all," (v. 36)--he did not simply pray, but with much feeling:
(<greek>katanuxews</greek>): great was the consolation--and
by his saying," I commend you to the Lord. And they all wept sore, and
fell on Paul's neck and kissed him, sorrowing most of all for the words
which he spake, that they should see his face no more." (v. 37, 38.) He
had said, that "grievous wolves should enter in;" had said, "I am pure
from the blood of all men:" and yet the thing that grieved them most of
all was this, "that they should see him no more:" since indeed it was
this that made the war grievous. "And they accompanied them," it says,
"unto the ship. And it came to pass, that after we had torn ourselves
from them"--so much did they love him, such was their affection towards
him-"and had launched, we came with a straight course unto Coos, and
the day following unto Rhodes, and from thence unto Patara: and finding
a ship sailing over unto Phenicia, we went aboard, and set forth. Now
when we had discovered Cyprus, we left it on the left hand, and sailed
into Syria, and landed at Tyre" (Acts xxi. 1-3): he came to Lycia, add
having left Cyprus, he sailed down to Tyre--" for there the ship was to
unlade her burden. And finding disciples, we tarried there seven days:
who said to Paul through the Spirit, that he should not go up to
Jerusalem." (v. 4.) They too prophesy of the afflictions. It is so
ordered that they should be spoken by them also, that none might
imagine that Paul said those things without cause, and only by way of
boasting. And there again they part from each other with prayer. "And
when we had accomplished those days, we departed, and went our way; and
they all brought us on our way, with wives and children, till we were
out of the city: and we kneeled down on the shore, and prayed. And when
we had taken our leave one of another, we took ship; and they returned
home again. And when we had finished our course from Tyre, we came to
Ptolemais, and saluted the brethren, and abode with them one day. And
the next day we that were of Paul's company departed, and came unto
Caesarea: and we entered into the house of Philip the evangelist, which
was one of the seven; and abode with him." (v. 5-8.) Having come to
Cæsarea, it says, we abode with Philip, which was one of the
seven. "And the same man had four-daughters, virgins, which did
prophesy." (v. 9.) But it is not these that foretell to Paul, though
they were prophetesses; it is Agabus. "And as we tarried there many
days, there came down from Judea a certain prophet, named Agabus. And
when he was come unto us, he took Paul's girdle, and bound his own
hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews
at Jerusalem bind the man that owneth this girdle, and shall deliver
him into the hands of the Gentiles." (v. 10, 11.) He who formerly had
declared about the famine, the same says, This "man, who owneth this
girdle, thus shall they bind." (ch. xi. 28.) The same that the prophets
used to do, representing events to the sight, when they spoke about the
captivity--as did Ezekiel--the same did this (Agabus). "And," what is
the grievous part of the business, "deliver him into the hands of the
Gentiles. And when we heard these things, both we, and they of that
place, besought him not to go up to Jerusalem." (v. 12.) Many even
besought him not to depart, and still he would not comply. "Then Paul
answered, What mean ye to weep and to break mine heart?"(1) (v. 13.) Do
you mark? Lest, having heard that saying, "I go bound in the Spirit"
(ch. xx. 22), you should imagine it a matter of necessity, or that he
fell into it ignorantly, therefore these things are foretold. But they
wept, and he comforted them, grieving at their tears. For, "what mean
ye," he says, "to weep and to break my heart?" Nothing could be more
affectionate: because he saw them weeping, he grieved, he that felt no
pain
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at his own trials. "For I am ready not to be bound only, but also to
die at Jerusalem for the name of the Lord Jesus. And when he would not
be persuaded, we ceased, saying, The will of the Lord be done."v. 13,
14.) Ye do me wrong in doing this: for do I grieve? Then they ceased,
when he said, "to break my heart." I weep, he says, for you, not on
account of my own sufferings: as for those men), I am willing even to
die for them. But let us look over again what has been said.
(Recapitulation.) "Silver, or gold, or apparel," etc. (ch.
xx. 33, 34; 1 Cor. ix.; 2 Cor. xi.) So then, it was not in Corinth only
that they did this(1)--they that corrupted the disciples, but in Asia
as well. But he nowhere casts this up as a reproach to the Ephesians,
when writing to them. And why? Because he did not fall upon any subject
that obliged him to speak of this. But to the Corinthians he says, "My
boasting has not been stopped in the regions of Achaia." (2 Cor. xi.
10.) And he does not say, Ye did not give to me; but, "Silver, or gold,
or apparel, I coveted not," that it might not seem to be their doing,
that they had not given. And he does not say, From no man have I
coveted the necessaries of life, that again it might not look like
accusing them: but he covertly hints as much, seeing that he provided
subsistence for others as well as himself. See how he worked with
earnestness, "night and day" (discoursing to others), "with tears
warning each one of them." (v. 31.) (Here) again he puts them in fear:
"I have showed you all things," he says: ye cannot take refuge in the
plea of ignorance: "have shown you" by works "how that so laboring ye
ought to work." And he does not say, that to receive is bad, but that
not to receive is better. For, "remember," he says, "the words of the
Lord which he spake: It is more blessed to give than to receive." (v.
35.) And where said He this? Perhaps the Apostles delivered it by
unwritten tradition; or else it is plain from recorded sayings, from)
which one could infer it.(2) For in fact here he has shown both
boldness in meeting dangers, sympathy with those over whom he ruled,
teaching with (unshrinking) boldness, humility, (voluntary) poverty:
but, what we have here is even more than that poverty. For if He says
there (in the Gospel), "If thou wilt be perfect, sell what thou
hast and give to the poor" (Matt. xix. 21), when, besides receiving
nothing himself, he provides sustenance for others also, what could
equal this? It is one degree to fling away one's possessions; a second,
to be sufficient for the supply of one's own necessities: a third, to
provide for others also; a fourth, for oneto do all this) who preaches
and has a right to receive. So that here is a man far better than those
who merely forego possessions. "Thus it is right to support the weak:"
this is indeed) sympathy with the weak; for to give from the labors of
others, is easy. "And they fell on his neck," it says, "and wept." (v.
37.) He shows their affection also by saying, "Upon his neck," as
taking a last and yet a last embrace, such was the love they conceived
from his discourse, such the spell of love that bound them. For if we
groan when simply parting from each other, although we know that we
shall receive one another back again, what a tearing away of
themselves it must have been to them! Methinks Paul also wept. "Having
torn ourselves away," he says: he shows the violence of it by saying,
"having torn ourselves away from them." And with reason: otherwise they
could never have got to sea. What means, "We came with a straight
course unto Coos?" Instead of saying, "we did not go round nor make
stay in other places." Then "unto Rhodes." (ch. xxi. 1.) See how he
hastes on. "And finding a ship sailing over unto Phenicia. (v. 2.)
Possibly that ship (in which they had come) was making a stay
there: wherefore they shifted to another, and not having found one
going to Cæsarea, but (finding this) for Phenice, they embarked
in it (and pursued their voyage), having left Cyprus also and Syria:
but the expression, "having left it on the left hand," is not said
simply in that meaning), but that they made speed not to get to Syria
either.(3) "We landed at Tyre." (v. 3.) Then they tarry with the
brethren seven days. Now that they were come near to Jerusalem, they no
longer run. (b) "Who said to Paul through the Spirit, that he should
not go up to Jerusalem." (v. 4.) Observe how, when the Spirit does not
forbid, he complies. They said, "Adventure not thyself into the
theatre, and he did not adventure" (ch. xix. 31): often they bore
him off (from dangers), and he complied: again he es-
275
caped by a window: and now, though numberless persons, so to say,
beseech him, both those at Tyre and those at Cæsarea, weeping
also and predicting numberless dangers, he refuses to comply. And yet
it is not merely), they predicted the dangers, but "said by the
Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit,"
that is, they knowing "by the Spirit"what would be the consequences,
said to him): for of course it does not mean that the exhortation they
made was by the Spirit. For they did not simply foretell to him the
dangers through the Spirit), but added of themselves) that it behooved
him not to go up--sparing him. But "after we had accomplished the
days," i.e. had fulfilled the appointed days, "we separated, and went
on our way: they all bringing us on our way with wives and children."
(v. 5.)--See how great was the entreaty. And again they part with
prayer. Also in Ptolemais they stay one day, but in Cæsarea many.
(v. 6-8.) (a) Now that they are near to Jerusalem, they no longer
hurry. For observe, I pray you, all the days. "After the day of
unleavened bread" they came "to Troas in five days" (ch. xx. 6); then
they there spent "seven;" in all, twelve: then to "Thasos," to
"Mytilene," to "Trogylium" and "over against Chios," and to "Samos" and
"Miletus" (ib. 13-17); eighteen in all. Then to "Cos," to "Rhodes," to
"Patara," twenty-one: then say(1) five to "Tyre;" twenty-six: there
"seven;" thirty-three; "Ptolemais," thirty-four; then to
"Cæsarea, many days" (ch. xxi. 1-10); and then, thereafter, the
prophet puts them up thence.c) When Paul has heard that he has to
suffer numberless perils, then he is in haste, not flinging himself
upon the dangers but accounting it to be the command of the Spirit.(e)
And Agabus does not say, "They shall bind" Paul, that he may not seem
to speak upon agreement with Paul), but "the man that owneth this
girdle" (v. 11)--so then he had a girdle also.(2) But when they could
not persuade him--this was why they wept--then they "held their peace."
Do you mark the resignation? do you mark the affection? "They held
their peace," it says, "saying, The will of the Lord be done." (v.
12-14.) (g) The Lord, say they, Himself will do that which is pleasing
in his sight. For they perceived that it was the will of God. Else Paul
would not be so bent (upon going)--he that on all other occasions
delivers himself out of dangers.d) "And after these, days," it says,
"having taken up our baggage"--i. e. having received the supplies)
necessary for the journey--"we went up to Jerusalem." (v. 15.) "And
there went with us also certain of the disciples from Cæsarea,
bringing us to one with whom we should lodge, one Mnason, an ancient
disciple of Cyprus."(*) (v. 16.) "And when we were come to Jerusalem,
the brethren received us gladly." (v. 17.) (f) "Bringing us," it says,
"(to him) with whom we should lodge"--not to the church: for on the
former occasion (ch. xv. 4), when they went up concerning the decrees,
they lodged with the Church, but now with a certain "ancient
disciple."The expression) shows that the preaching had been going on a
long time: whence it seems to me that this writer in the Acts
epitomizes the events of many years, relating (only) the matters of
chief importance. (h) So unwilling were they to burthen the Church,
when there was another to lodge them; and so little did they stand upon
their dignity. "The brethren," it says, "received us gladly." Affairs
among the Jews were now full of peace: there was not much war fare
among them). "Bringing us," it says, "to one with whom we should
lodge." Paul was the guest he entertained. Perchance some one of you
says: Aye, if it were given me to entertain Paul as a guest, I readily
and with much eagerness would do this. Lo! it is in thy power to
entertain Paul's Master for thy guest, and thou wilt not: for "he that
receiveth one of these least," he saith, "receiveth Me." (Matt. xviii.
5; Luke ix. 48.) By how much the brother may be least, so much the more
does Christ come to thee through him. For he that receives the
great, often does it from vainglory also; but he that receives
the small, does it purely for Christ's sake. It is in thy power to
entertain even the Father of Christ as thy guest, and thou will not:
for,8) "I was a stranger," He says, "and ye took me in" (Matt. xxv.
35): and again, "Unto one of the least of these the brethren that
believe on Me, ye have done it unto Me." (ib. 40.) Though it be not
Paul, yet if it be a believer and a brother, although the least,
276
Christ cometh to thee through him. Open thine house, take Him in. "He
that receiveth a prophet," He saith, "shall receive a prophet's
reward." (Matt. x. 41.) Therefore too he that receives Christ, shall
receive the reward of him who has Christ for his guest.(1) Do not thou
disbelieve His words, but be believing. Himself hath said, Through them
I come to thee: and that thou mayest not disbelieve, He lays down both
punishments for those who do not receive, and honors for those who do
receive; since He would not have done this, unless both the person
honored and the person insulted were Himself. "Thou receivedst Me," He
saith, "into thy lodging, I will receive thee into the Kingdom of My
Father; thou tookest away My hunger, I take away thy sins; thou sawest
Me bound, I see thee loosed; thou sawest Me a stranger, I make thee a
citizen of heaven; thou gavest Me bread, I give thee an entire Kingdom,
that thou mayest inherit and possess it." He saith not, "Receive," but,
"Inherit," the word which is spoken of those who have possession by
right of ownership; as when we say, "This have I inherited." Thou didst
it to Me in secret, I will proclaim it openly: and of thine acts indeed
I say, that they were of free gift, but Mine are of debt. "For since
thou," He saith, "didst begin, I follow and come after: I am not
ashamed to confess the benefits conferred on Me, nor from what things
thou didst free Me, hunger and nakedness and wandering. Thou sawest Me
bound, thou shalt not behold the fire of hell; thou sawest Me sick,
thou shalt not behold the torments nor the punishments." O hands, truly
blessed, which minister in such services as these, which are accounted
worthy to serve Christ! Feet which go into prisons for Christ's sake,
with ease defy the fire: no trial of bonds have they, (the hands)(2)
which saw Him bound! Thou clothedst Him with a garment, and thou
puttest on a garment of salvation: thou wast in prison with Him, and
with Him thou findest thyself in the Kingdom, not ashamed, knowing that
thou visitedst Him. The Patriarch knew not that he was entertaining
Angels, and he did entertain them. (Gen. xviii. 3.) Let us take shame
to ourselves, I beseech you: he was sitting in mid-day, being in a
foreign land, where he had none inheritance, "not so much as to set his
foot on" (ch. vii. 5):he was a stranger, and the stranger entertained
strangers: for he was a citizen of heaven. Therefore, not even while he
was on earth was he a stranger (to Him). We are rather strangers than
that stranger, if we receive not strangers. He had no home, and his
tent was his place of reception. And mark his liberality--he killed a
calf, and kneaded fine meal: mark his ready mind--by himself and his
wife: mark the unassuming manner--he worships and beseeches them.
For all these qualities ought to be in that man who entertains
strangers--readiness, cheerfulness, liberality. For the soul of
the stranger is abashed, and feels ashamed; and unless (his host) show
excessive joy, he is as (if) slighted, and goes away, and it becomes
worse than not to have received him, his being received in this way.
Therefore he worships them, therefore he welcomes them with speech,
therefore with a seat. For who would have hesitated, knowing that this
work was done unto Him? "But we are not in a foreign land." If we
will, we shall be able to imitate him. How many of the brethren are
strangers? There is a common apartment, the Church, which we call the
"Xenon." Be inquisitive (<greek>periergazesqe</greek>), sit
before the doors, receive those who come yourselves; though you may not
wish to take them into your houses, at any rate in some other way
(receive them), by supplying them with necessaries. "Why, has not the
Church means" you will say? She has: but what is that to you? that they
should be fed from the common funds of the Church, can that benefit
you? If another man prays, does it follow that you are not bound to
pray? Wherefore do you not say, "Do not the priests pray? then why
should I pray? "But I," you will say, "give to him who cannot be
received there." Give, though it be to that one: for what we are
anxious for is this, that you should give at any rate. Hear what Paul
says: "That it may relieve them that are widows indeed; and that the
Church be not burdened." (1 Tim. v. 16.) Be it how you will, only do
it. But I put it, not, "that the Church be not burdened," but, "that
thou be not burdened;" for at this rate thou wilt do nothing, leaving
all to the Church. This is why there is a common room set apart by the
Church, that you may not say these things. "The Church," say you, "has
lands,(3) has money, and revenues." And has she not charges? I ask; and
has she not a daily expenditure? "No doubt," you will say. Why then do
you not lend aid to her moderate means? I am ashamed indeed to say
these things: however, I compel no man, if any one imagines what I am
saying to
277
be for gain. Make for yourself a guest-chamber in your own house: set
up a bed there, set up a table there and a candlestick. (comp. 2 Kings
iv. 10.) For is it not absurd, that whereas, if soldiers should come,
you have rooms set apart for them, and show much care for them, and
furnish them with everything, because they keep off from you the
visible war of this world, yet strangers have no place where they might
abide? Gain a victory over the Church. Would you put us to shame? This
do: surpass us in liberality: have a room, to which Christ may come;
say, "This is Christ's cell; this building is set apart for Him." Be it
but an underground[1] chamber, and mean, He disdains it not. "Naked and
a stranger," Christ goes about, it is but a shelter He wants: afford
it, though but this. Be not uncompassionate, nor inhuman; be not so
earnest in worldly matters, so cold in spiritual. Let also the most
faithful of thy servants be the one entrusted with this office, and let
him bring in the maimed, the beggars, and the homeless. These things I
say to shame you. For ye ought indeed to receive them in the upper part
of your house; but if ye will not do this, then though it be below,
though but where thy mules are housed, and thy servants, there receive
Christ. Perchance ye shudder at hearing this. What then, when ye do not
even this? Behold, I exhort, behold, I bid you; let this be a matter to
be taken up in earnest. But ye do not wish it thus, perhaps? Do it some
other way. There are many poor men and poor women: set apart some one
(of these) constantly to remain there: let the poor man be (thine
inmate) though but as a guard to thy house: let him be to thee wall and
fence, shield and spear. Where alms are, the devil dares not approach,
nor any other evil thing. Let us not overlook so great a gain. But now
a place is set apart for a chariot, and for litters
(<greek>basterniois</greek>) another; but for Christ Who is
wandering, not even one! Abraham received the strangers in the place
where he abode himself; his wife stood in the place of a servant, the
guests in the place of masters. He knew not that he was receiving
Christ; knew not that he was receiving Angels; so that had he known it,
he would have lavished his whole substance. But we, who know that we
receive Christ, show not even so much zeal as he did who thought that
he was receiving men. "But they are impostors," you will say, "many of
them, and unthankful." And for this the greater thy reward. when thou
receivest for the sake of Christ's name. For if thou knowest indeed
that they are impostors, receive them not into thy house: but if thou
dost not know this, why dost thou accuse them lightly? "Therefore I
tell them to go to the receiving house." But what kind of excuse is
there for us, when we do not even receive those whom we know, but shut
our doors against all? Let our house be Christ's general receptacle:
let us demand of them as a reward, not money, but that they make our
house the receptacle for Christ; let us run about everywhere, let us
drag them in, let us seize our booty: greater are the benefits we
receive than what we confer. He does not bid thee kill a calf: give
thou bread to the hungry, raiment to the naked, shelter to the
stranger. But that thou mayest not make this thy pretext, there is a
common apartment, that of the Church; throw thy money into that, and
then thou hast received them: since (Abraham) there had the reward of
those things also which were done by his servants. "He gave the calf to
a young man, and he hasted to dress it." (Gen. xviii. 7.) So well
trained were his servants also! They ran, and murmured not as ours do:
for he had made them pious. He drew them out to war, and they murmured
not: so well disciplined were they. (Gen. xiv. 14.) For he had equal
care for all as for himself: he all but said as Job did, "We were alike
formed in the same womb." (Job xxxiii. 6.) Therefore let us also take
thought for their salvation, and let us make it our duty to care for
our servants, that they may be good; and let our servants also be
instructed in the things pertaining to God. Then will virtue not be
difficult to us, if we train them orderly. Just as in war, when the
soldiers are well-disciplined, the general carries on war easily, but
the contrary happens, when this is not so; and when the sailors too are
of one mind, the pilot easily handles the rudder-strings; so here
likewise. For say now, if thy servants have been so schooled, thou wilt
not be easily exasperated, thou wilt not have to find fault, wilt not
be made angry, wilt not need to abuse them. It may be, thou wilt even
stand in awe of thy servants, if the), are worthy of admiration, and
they will be helpers with thee, and will give thee good counsel. But
from all these shall all things proceed that are pleasing to God, and
thus shall the whole house be filled with blessing, and we, performing
things pleasing to God, shall enjoy abundant succor from above, unto
which may we all attain, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy Ghost, together be glory,
might, honor, now and ever, world without end. Amen.
278
HOMILY XLVI.
ACTS XXI. 18, 19.
And the day following Paul went in with us unto James: and all the
elders were present. And when he had saluted them, he declared
particularly what things God had wrought among the Gentiles by his
ministry." THIS was the Bishop of Jerusalem; and to him (Paul) is
sent on an earlier occasion. This (James) was brother of the Lord; a
great and admirable man. (To him, it says,) "Paul entered in with us."
Mark the (Bishop's) unassuming behavior: "and the elders" (were
present). Again Paul relates to them the things relating to the
Gentiles, not indulging in vainglory, God forbid, but wishing to show
forth the mercy of God, and to fill them with great joy. (ch. xv.) See
accordingly: "when they heard it," it says, "they glorified God,"--not
praised nor admired Paul: for in such wise had he narrated, as
referring all to Him-- "and said unto him, Thou seest, brother, how
many thousands of Jews there are which believed." Observe with what
modest deference they too speak: "they said to him:" not (James) as
Bishop discourses authoritatively, but they take Paul as partner with
them in their view; "Thou seest, brother:" as though immediately and at
the outset apologizing for themselves, and saying, "We did not wish
this. Seest thou! the necessity of the thing? 'how many thousands,' say
they, 'of Jews there are which' have come together." And they say not,
"how many thousands we have made catechumens," but, "there are. And
these," say they, "are all zealous for the law." (v. 20.) Two
reasons--the number of them, and their views. For neither had they been
few, would it have been right to despise them: nor, if they were many
and did not all cling to the law, would there have been need to
make much account of them. Then also a third cause is given: "And
they all," it says, "have been informed of thee "--they say
not, "have heard," but <greek>kathchqhsan</greek>,
that is, so they have believed, and have been taught, "that
thou teachest apostasy from Moses to all the Jews which are among
the Gentiles, by telling them not to circumcise their children,
neither to walk after the customs." (v. 21.) "What is it
therefore? the multitude must needs come together: for they will hear
that thou art come. Do therefore this that we say to thee" (v. 22, 23):
they say these things as advising, not as commanding. "We have four men
which have a vow on them ;them take, and purify thyself with them, and
be at charges with them." Make thy defence in act, not in word--" that
they may shave themselves," it says, "and all may know that those
things, whereof they were informed concerning thee, are nothing; but
that thou thyself also walkest orderly, and keepest the law" (v. 23,
24): they say not, "teachest," but, of superabundance, "that thou
thyself also keepest the law." For of course not this was the matter of
chief interest, whether he did not teach others, but, that he did
himself observe the law. "What then" (he might say), "if the Gentiles
should learn it? I shall injure them." How so? say they, seeing that
even we, the teachers of the Jews, have sent unto them. "As touching
the Gentiles which believe, we have, written and concluded that they
observe no such thing, save only that they keep themselves from things
offered to idols, and from blood, and from strangled, and from
fornication." (v. 25.) Here with a kind of remonstrance
(<greek>entreptikws</greek>), As "we," say they, commanded
them, although we are preachers to the Jews, so do thou, although a
preacher to the Gentiles, cooperate with us. Observe Paul: he does not
say, "Well, but I can bring forward Timothy, whom I circumcised: well,
but I can satisfy them by what I have to say (of myself) :" but he
complied, and did all: for in fact thus was it expedient (to do).[*]
For it was one thing to take (effec-
279
tual) measures for clearing himself, and another to have done these
things without the knowledge of any (of the parties). It was a step
open to no suspicion, the fact of his even bearing the expenses. "Then
Paul took the men, and the next day purifying himself with them entered
into the temple, signifying the accomplishment of the days of
purification, until that an offering should be offered for every one of
them." (v. 26.) "Signifying," <greek>diaggellwn</greek>,
i.e. <greek>kataggelln</greek>, publicly notifying: so that
it was he who made himself conspicuous. "And when the seven days were
about to be completed, the Jews from Asia"--for (his arrival) most
keeps times with theirs[1]--"when they saw him in the temple, stirred
up all the people, and laid hands on him, crying out, Men of Israel,
help: This is the man, that teacheth all men everywhere against the
people, and the law, and this place: and further brought Greeks also
into the temple, and hath polluted this holy place." (v. 27, 28.) Mark
their habitual conduct, how turbulent we everywhere find it, how men
who with or without reason make a clamor in the midst.[2] "For they had
seen before with him in the city Trophimus an Ephesian, whom they
supposed that Paul had brought into the temple. And all the city was
moved, and the people ran together: and they took Paul, and drew him
out of the temple and forthwith the doors were shut," (v. 29, 30.) "Men
of Israel," it says, "help: this is the man that (teaches) against the
people, and the law, and this place."--the things which most trouble
them, the Temple and the Law. And Paul does not tax the Apostles with
being the cause of these things to him. "And they drew him," it says,
"out of the Temple: and the doors were shut." For they wished to kill
him; and therefore were dragging him out, to do this with greater
security. "And as they went about to kill him, tidings came unto the
tribune of the cohort, that all Jerusalem was in an uproar. Who
immediately took soldiers and centurions, and ran down unto them: and
when they saw the tribune and the soldiers, they left beating of Paul.
Then the tribune came near, and took him, and commanded him to be bound
with two chains;and demanded who he was, and what he had done. And some
cried one thing, some another, among the multitude." (v. 31-34.) But
the tribune having come down delivered him, and "commanded him to be
bound with two chains :" (hereby) appeasing the anger of the people.
"And when he could not know the certainty for the tumult, he commanded
him to be carried into the castle. And when he came upon the stairs, so
it was, that he was borne of the Soldiers for the violence of the
people. For the multitude of the people followed after, crying, Away
with him!" (v. 34-36.) What means, "Away with him?" that is, what they
say with us according to the Roman custom, To the standards with
him![8] "And as Paul was to be led into the castle, he said unto the
tribune, May I speak unto thee?" (v. 37.) In the act of being borne
along up the stairs, he requests to say something to the tribune: and
observe how quietly he does it. "May I speak unto thee?" he says. "Who
said, Canst thou speak Greek? Art thou not then that Egyptian, which
before these days madest an uproar, and leddest out into the wilderness
four thousand men that were murderers?" (v. 38.) For (this Egyptian)
was a revolutionary and seditious person. With regard to this then Paul
clears himself, and * *[4]
(Recapitulation.) "Do therefore this that we say
unto thee," etc. (v. 23, 24.) He shows that it was not necessary to do
this upon principle (<greek>prohgoumenws</greek>)--whence
also they obtain his compliance--but that it was economy and
condescension.[*] "As touching the Gentiles," etc. (v. 25.) Why, then,
this was no hindrance to the preaching, seeing they themselves
280
legislated for them to this effect. Why, then,[1] in his taking Peter
to task he does not absolutely (<greek>aplws</greek>)
charge him with doing wrong: for precisely what he does on this
occasion himself, the same does Peter on that occasion, (merely)
holding his peace, and establishing his doctrine. (Gal. ii. 11.) And he
says not, For why? it is not right to teach those among the Gentiles.
"It is not enough to have not (so) preached there, but there was need
also to do something more, that those may be persuaded that thou
observest the law. The affair is one of condescension, be not alarmed."
They do not advise him (to this course) sooner, until they have first
spoken of the economy and the gain. "And besides, the doing this in
Jerusalem, is a thing to be borne. 'Do thou this thing therefore' here,
that it may be in thy power abroad to do the other." (b) "The next
day," it says, "he took them" (v. 26): he deferred it not; for when
there is economy in the case, this is the way of it. (a) "Jews from
Asia having seen him," for it was natural that they were spending some
days there, "in the Temple." (v. 27.) (c) Mark the economy (of
Providence) that appeared (in this). (p. 279 note[1]) After the
(believing) Jews had been persuaded (concerning him), then it is that
those (Jews of Asia) set upon him in order that those (believing Jews)
may not also set upon him. Help, say they, "ye men of Israel!" as
though it were some (monster) difficult to be caught, and hard to be
overcome, that has fallen into their hands. "All men," they say,
"everywhere, he teaseth not to teach;" not here only. And then the
accusation (is) more aggravated by the present circumstances. "And yet
more," say they, "he has polluted the temple, having brought into it
men who are Greeks." (v. 28.) And yet in Christ's time there "came up
(Greeks) to worship" (John xii. 20): true, but here it speaks of Greeks
who had no mind to worship. "And they seized Paul," etc. (v. 30-35.)
They no longer wanted laws nor courts of justice: they also beat him.
But he forbore to make his defence then; he made it afterward: with
reason; for they would not even have heard him then. Pray, why did they
cry, "Away with him?" (v. 36.) They feared he might escape them.
Observe how submissively Paul speaks to the tribune. "May I speak unto
thee? Then art not thou that Egyptian?" (v. 37, 38.) This
Egyptian, namely, was a cheat and impostor, and the devil expected to
cast a cloud over (the Gospel) through him, and implicate both Christ
and His Apostles in the charges pertaining to those (imposters): but he
prevailed nothing, nay the truth became even more brilliant, being
nothing defeated by the machinations of the devil, nay rather shining
forth all the more. Since if there had not been impostors, and then
these (Christ and His Apostles) had prevailed, perhaps some one might
have laid hold upon this: but when those impostors did actually appear,
this is the wonder. "In order," says (the Apostle), "that they which
are approved may be made manifest." (1 Cor. xi. 19.) And Gamaliel says,
"Before these days stood up Theudas."[2] Then let us not grieve that
heresies exist, seeing that false Christs wished to attack even Christ
both before this and after; with a view to throw Him into the shade,
but on every occasion we find the truth shining out transparent. So it
was with the Prophets: there were false prophets, and by contrast with
these they shone the more: just as disease enhances health, and
darkness light, and tempest calm. There is no room left for the Greeks
to say that (our teachers) were impostors and mountebanks: for those
(that were such) were exposed. It was the same in the case of Moses:
God suffered the magicians, on purpose that Moses might not be
suspected to be a magician: He let them teach all men to what length
magic can go in making a fantastic show: beyond this point they
deceived not, but themselves confessed their defeat. Impostors do us no
harm, rather do us good, if we will apply our mind to the matter. What
then, you will say, if we are partners with them in common estimation?
The estimation is not among us, but with those who have no judgment.
Let not us greatly care for the estimation of the many, nor mind it
more than needs. To God we live, not to men: in heaven we have our
conversation, not on earth: there lie the awards and the prizes of our
labors, thence
281
we look for our praises, thence for our crowns. Thus far let us trouble
ourselves about men--that we do not give and afford them a handle
against us. But if, though we afford none, those choose to accuse us
thoughtlessly and without discrimination, let us laugh, not[1] weep.
"Provide" thou "things honest before the Lord and before men" (2. Cor.
viii. 21): if, though thou provide things honest, that man derides,
give thyself no more concern (for that). Thou hast thy patterns in the
Scriptures. For, saith he, "do I now persuade men or God?" (Gal. i. 10)
and again, "We persuade men, but we are made manifest unto God." (2
Cor. v. 11.) And Christ (spoke) thus of them that take offence: "Let
them alone, they be blind guides of the blind (Matt. xv. 14); and
again, "Woe unto you, when all men speak well of you" (Luke vi. 26):
and again, "Let your works shine, that men may see, and glorify your
Father which is in heaven." (Matt. v. 16.) And, "Whoso shall offend one
of these little ones, it were better for him that a millstone were
hanged about his neck, and he were drowned in the depths of the sea."
(Matt. xviii. 6.) These sayings are not contrary, nay, they are
exceedingly in accord. For when the offence is with us, then woe unto
us, but when not with us, not so. And again, Woe to (that man) through
whom "the name of God is blasphemed." (Rom. ii. 24.) How then if I do
what is right in anything, but another blasphemes? That is nothing to
me, but only to him: for through him (God) was blasphemed. "And how is
it possible to do what is right in anything, and ,yet give a handle to
the rest?" Whence will ye that. I bring examples--from present, or from
old times? Not to be easily scared
(<greek>yofodeeis</greek>), shall we speak to the very
point now in hand? Paul judaized in Jerusalem, but in Antioch not so:
he judaized, and they were offended (p. 282, note[3]), but those had no
right to be offended. He is said to have saluted both Nero's cupbearer
and his concubine :[2] what, think ye, must they have said against him
because of this? But they had no right to do so. Since, if he drew them
to him for[3] loose living or any wicked acts, one might well be
offended: but if in order to right living, what is there to be offended
at? Let me mention something that happened to one of my acquaintance.
The wrath of God once fell upon (a city), and he being very young (was)
in the order of deacon. The bishop was absent at the time, and of the
presbyters none took thought for the matter, but indiscriminately they
caused in one night immense numbers[4] of people to be baptized all at
once, and they did indiscriminately receive baptism, all of them
ignorant of everything: these he took apart by a hundred or two hundred
together, and discoursed to them, not upon any other subject, but only
on the sacraments, so that the unbaptized also were not allowed to be
present. Many thought he did this because he coveted rule. But he cared
not for that: neither however did he continue the thing for a (longer)
time, but immediately desisted. When then? Was he the cause of the
scandal? I think not. For if indeed he had done this without cause,
they might with reason have ascribed it to him: and so again, if he had
continued to do so. For when aught of what is pleasing to God is
hindered by another's taking offence, it is right to take no notice:
but then is the time to mind it, when we are not forced because of him
to offend God. For, say, if, while we are discoursing and putting
drunkards to shame (<greek>skwptontwn</greek>), any one
take offence--am I to give over speaking? Hear Christ say, "Will ye
also go away?" (John vi. 67.) So then, the right thing is, neither to
take no notice, nor to take too much, of the weakness of the many. Do
we not see the physicians acting thus: how, when it may be done, they
humor the whims of their patients, but when the gratification does
harm, then they will not spare? Always it is good to know the right
mean. Many reviled, because a certain beautiful virgin stayed, and they
railed upon those who catechised (her). What then? Was it their duty to
desist for that? By no means. For let us not look to this only, whether
some be offended, but whether they are justly offended, and[5] so that
it is no hurt to ourselves (to give way). "If meat," saith (Paul),
"offend my brother, I will eat no meat as long as the world lasts." (1
Cor. viii. 13.) With reason: for the not eating did (him) no harm. If
however it offend him, that I wish to renounce
(<greek>apotaxasqai</greek>) (the world), it is not right
to mind him. And whom, you will ask,
282
does this offend? Many, to my knowledge. When therefore the hindrance
is a thing indifferent, let (the thing) be done[1]. Else, if we were to
look only to this, many are the things we have to desist from: just as,
on the other hand, if we should despise (all objections), we have to
destroy many (brethren). As in fact Paul also took thought beforehand
concerning offence: "Lest," he says, "in this liberality which is
administered by us:" for it was attended with no loss (to him) to
obviate an ill surmise. But when we fall into such a necessity as that
great evils should ensue through the other's taking offence[2] let us
pay no heed to that person. He has to thank himself for it, and we are
not now accountable, for it was not possible to spare him without hurt
(to ourselves). Some were offended, because certain believers sat down
to meat in (heathen) temples. It was not right to sit down: for no harm
came of this (their not doing it). They were offended, because Peter
ate with the Gentiles. But he indeed spared them, but (Paul)[3] not so.
On all occasions it behooves us in following the laws of God to take
great pains that we give no matter of offence; that both ourselves may
not have to answer for it, and may have mercy vouchsafed us from God,
by the grace and loving-kindness of His only-begotten Son, with Whom to
the Father and Holy Ghost together be glory, dominion, honor, now and
ever, world without end. Amen.
HOMILY XLVII.
ACTS XXI. 39, 40.
"But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia,
a citizen of no mean city: and I beseech thee, suffer me to speak unto
the people. And when he had given him license, Paul stood on the
stairs, and beckoned with the hand unto the' people. And when there was
made a great silence, he spake unto them in the Hebrew tongue, saying."
Observe how, when he discourses to those that are
without, he does not decline availing himself of the aids afforded by
the laws. Here he awes the tribune by the name of his city. And again,
elsewhere he said, "Openly, uncondemned, Romans as we are, they have
cast us into prison." (ch. xix. 37.) For since the tribune said, "Art
thou that Egyptian?" he immediately drew him off from that surmise:
then, that he may not be thought to deny his nation, he says at once,
"I am a Jew:" he means his religion? (b) What then? he did not deny
(that he was a Christian): God forbid: for he was both a Jew and a
Christian, observing what things he ought: since indeed he, most of all
men, did obey the law: (a) as in fact he elsewhere calls himself,
"Under the law to Christ." (I Cor. ix. 21.) What is this, I pray? (c)
The man[5] that believes in Christ. And when discoursing with Peter, he
says: "We, Jews by nature.--But I beseech thee, suffer me to speak unto
the people." (Gal. ii. 15.) And this is a proof, that he does not speak
lies, seeing he takes all as his witnesses. Observe again how mildly he
speaks. This again is a very strong argument that he is chargeable with
no crime, his being so ready to make his defence, and his wishing to
come to discourse with the people of the Jews. See a man well-prepared
(<greek>tetagmenon</greek>
<greek>andra</greek>)!--Mark the providential ordering of
the thing: unless the
283
tribune had come, unless he had bound him, he would not have desired to
speak for his defence, he would not have obtained the silence he did.
"Standing on the stairs." Then there was the additional facility
afforded by the locality, that he should have a high place to harangue
them from--in chains too! What spectacle could be equal to this, to see
Paul, bound with two chains, and haranguing the people! (To see him,)
how he was not a whit perturbed, not a whit confused; how, seeing as he
did so great a multitude all hostility against him, the ruler standing
by, he first of all made them desist from their auger: then, how
prudently (he does this). Just what he does in his Epistle to the
Hebrews, the same he does here: first he attracts them by the sound of
their common mother tongue: then by his mildness itself. "He spake unto
them," it says, "in the Hebrew tongue, saying, Men, brethren, and
fathers, hear ye my defence which I make now unto you." (ch. xxii. 1.)
Mark his address, at once so free from all flattery, and so expressive
of meekness. For he says not, "Masters," nor "Lords," but, "Brethren,"
just the word they most liked: "I am no alien from. you," he says, nor
"against you." "Men," he says, "brethren, and fathers:" this, a term of
honor, that of kindred. "Hear ye," says he, "my"--he says not,
"teaching," nor "harangue," but, "my defence which I now make unto
you." He puts himself in the posture of a suppliant. "And when they
heard that he spake in the Hebrew tongue to them, they kept the more
silence." (v. 2.) Do you observe how the using the same tongue subdued
them? In fact, they had a sort of awe for that language. Observe also
how he prepares the way for his discourse, beginning thus: "I am verily
a man which am a Jew, born in Tarsus, a city in Cihcia, yet brought up
in this city at the feet of Gamaliel, and taught according to the
perfect manner of the law of the fathers, and was zealous toward God,
as ye all are this day." (v. 3.) "I am a man," he says, "which am a
Jew:" which thing they liked most of all to hear; "born in Tarsus, a
city of Cilicia." That they may not again think him to be of another
nation, he adds his religion: "but brought up in this city." (p. 282,
note[1].) He shows how great was his zeal for the worship, inasmuch as
having left his native city, which was so great and so remote too, he
chose to be brought up here for the Law's sake. See how from the
beginning he attached himself to the law.[*] But this he says, not only
to defend himself to them, but to show that not by human intent was he
led to the preaching of the Gospel, but by a Divine power: else, having
been so educated, he would not have suddenly changed. For if indeed he
had been one of the common order of men, it might have been reasonable
to suspect this: but if he was of the number of those who were most of
all bound by the law, it was not likely that he Should change lightly,
and without strong necessity. But perhaps some one may say: "To have
been brought up here proves nothing: for what if thou camest here for
the purpose of trading, or for some other cause?" Therefore he says,
"at the feet of Gamaliel:" and not simply, "by Gamaliel," but "at his
feet," showing his perseverance, his assiduity, his zeal for the
hearing, and his great reverence for the man. "Taught according to the
perfect manner of the law of the fathers." Not simply, "the law," but
"the law of the fathers;" showing that he was such from the beginning,
and not merely one that knew the Law. All this seems indeed to be
spoken on their side, but in fact it told against them, since he,
knowing the law, forsook it. "Yes: but what if thou didst indeed know
the law accurately, but dost not vindicate it, no, nor love it?" "Being
a zealot," he adds: not simply (one that knew it). Then, since it was a
high encomium he had passed upon himself, he makes it theirs as well as
his, adding, "As ye all are this day." For he shows that they act not
from any human object, but from zeal for God; gratifying them, and
preoccupying their minds, and getting a hold upon them in a way that
did no harm. Then he brings forward proofs also, saying, "and I
persecuted this way unto the death, binding and delivering into prisons
both men and women. As also the high priest doth bear me witness, and
all the estate of the elders" (v. 4, 5): "How does this appear." As
witnesses he brings forward the high-priest himself and the eiders. He
says indeed, "Being a zealot, as ye" (Hom. xix. p. 123): but he shows
by his actions, that he went beyond them. "For I did not wait for an
opportunity of seizing them: I both stirred up the priests, and
undertook
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journeys: I did not confine my attacks, as ye did, to men, I extended
them to women also: "both binding, and casting into prisons both men
and women." This testimony is incontrovertible; the (unbelief) of the
Jews (is left) without excuse. See how many witnesses he brings
forward, the elders, the high-priest, and those in the city. Observe
his defence, how it is not of cowardly fear (for himself, that he
pleads), no, but for teaching and indoctrination. For had not the
hearers been stones, they would have felt the force of what he was
saying. For up to this point he had themselves as witnesses: the rest,
however, was without witnesses: "From whom also I received letters unto
the brethren, and went to Damascus, to bring them which were there
bound unto Jerusalem, for to be punished. And it came to pass, that, as
I made my journey, and was come nigh unto Damascus about noon, suddenly
there shone from heaven a great light round about me. And I fell unto
the ground, and heard a voice saying unto me, Saul, Saul, why
persecutest thou Me? And I answered, Who are Thou, Lord? And he said
unto me, I am Jesus of Nazareth, Whom thou persecutest." (v. 6, 7, 8.)
Why then, these very things ought to have been held worthy of credit,
from those that went before: otherwise he would not have undergone such
a revolution. How if he is only making a fine story of it, say you?
Answer me, Why did he saddenly fling away all this zeal? Because he
looked for honor? And yet he got just the contrary. But an easy life,
perhaps? No, nor that either. Well but something else? Why it is not in
the power of thought to invent any other object. So then, leaving it to
themselves to draw the inference, he narrates the facts. "As I came
nigh," he says, "unto Damascus, about noonday." See how great was the
excess of the light. What if he is only making a fine story, say you?
Those who were with him are witnesses, who led him by the hand, who saw
the light. "And they that were with me saw indeed the light, and were
afraid; but they heard not the voice of Him that spake to me." (v. 9.)
But in another place he says, "Hearing the voice, but seeing no man."
(Acts ix. 7.) It is not at variance: no, there were two voices, that of
Paul and the Lord's voice: in that place, the writer means Paul's voice
(Horn. xix. P. 124, note[2]); as in fact (Paul) here adds, "The voice
of Him that spake unto me. Seeing no man:" he does not say, that they
did not see the light: but, "no man," that is, "none speaking," And
good reason that it should be so, since it behooved him alone to have
that voice vouchsafed unto him. For if indeed they also had heard it,
(the miracle) would not have been so great. Since persons of grosser
minds are persuaded more by sight, those saw the light, and were
afraid. In fact, neither did the light take so much effect on them, as
it did on him: for it even blinded his eyes: by that which befel him,
(God) gave them also an opportunity of recovering their sight, if they
had the mind. It seems to me at least, that their not believing was
providentially ordered, that they might be unexceptionable witnesses.
"And he said unto me" it says, "I am Jesus of Nazareth, Whom thou
persecutest." (comp. ch. ix. 5.) Well is the name of the city
(Nazareth) also added, that they might recognize (the Person):
moreover, the Apostles also spoke thus. (ch. ii. 22; iV. 1O; X. 38.)
And Himself bore witness, that they were persecuting Him. "And they
that were with me saw indeed the light, and were afraid, but they heard
not the voice of Him that spake to me. And I said, What shall I do,
Lord? And the Lord said unto me, Arise, and go into Damascus; and there
it shall be told thee of all things which are appointed for thee to do.
And when I could not see for the glory of that light, being led by the
hand of them that were with me, I came into Damascus. And one Ananias,
a devout man according to the law, having a good report of all the Jews
which dwelt there, came unto me, and stood, and said unto me, Brother
Saul, receive thy sight. And the same hour I looked up upon him. Enter
into the city," it says, "and there it shall be spoken to thee of all
that is appointed for thee to do." (v. 10-13.) Lo! again another
witness. And see how unexceptionable he makes him also. "And one
Ananias," he says, "a devout man according to the law,"--so far is it
from being anything alien!--"having a good report of all the Jews that
dwelt" (there). "And I in the same hour received sight." Then follows
the testimony borne by the facts. Observe how it is interwoven, of
persons and facts; and the persons, both of their own and of aliens:
the priests, the elders, and his fellow-travellers: the facts, what he
did and what was done to him: and facts bear witness to facts, not
persons only. Then Ananias, an alien;[1] then the fact itself, the
recovery of sight; then a great prophecy. "And he said, The God of our
fathers hath chosen thee, that thou shouldest know His will, and see
That Just One." (v. 14.) It is well said, "'Of the fathers," to show
that they
285
were not Jews, but aliens from the law, and that it was not from zeal
(for the law) that they were acting."That thou shouldest know HIs
will." Why then His will is this. See how in the form of narrative it
is teaching. "And see That Just One, and hear the voice of His mouth.
For thou shall be His witness unto all men of what thou hast seen and
heard. And see," he says, "that Just One." (v. 15.) For the present he
says no more than this: if He is Just, they are guilty. "And hear the
voice of His mouth." See how high he raises the fact! "For thou shall
be His witness--for this, because thou wilt not betray the sight and
hearing (i.e. "prove false to")--" both of what thou hast seen, and of
what thou hast heard:" by means of both the senses he claims his faith,
fulness--"to all men. And now why tarriest thou? arise, and be
baptized, and wash away thy sins, calling on His name." (v. 16.) Here
it is a great thing he has uttered. For he said not, "Be baptized in
His name:" but, "calling on the name of Christ." It shows that He is
God: since it is not lawful to "call upon" any other, save God. Then he
shows also, that he himself was not compelled: for, "I said," says he,
"What must I do?" Nothing is (left) without witness: no; he brings
forward the witness of a whole city, seeing they had beheld him led by
the hand. But see the prophecy fuIfiIIed. "To all men," it is said. For
he did become a witness to Him, and a witness as it ought to be; by
what he suffered, by what he did, and by what he said. Such witnesses
ought we also to be, and not to betray the things we have been
entrusted withal: I speak not only of doctrines, but also of the manner
of life. For observe: because he had seen, because he had heard, he
bears witness to all men, and nothing hindered him. We too bear witness
(Mod. text "have heard") that there is a Resurrection and numberless
good things: we are bound to bear witness of this to all men. "Yes, and
we do bear witness," you will say, "and do believe." How; when ye act
the contrary? Say now: if any one should call himself a Christian, and
then having apostatized should hold with the Jews, would this testimony
suffice? By no means: for men would desire the testimony which is borne
by the actions. Just so, if we say that there is a Resurrection and
numberless good things, and then despise those things and prefer the
things here, who will believe us? Not what we say, but what we do, is
what all men look to. "Thou shalt be a witness," it says, "unto all
men:" not only to the friendly, but also to the unbelievers: for this
is what witnesses are for; not to persuade those who know, but those
who know not. Let us be trustworthy witnesses. But how shall we be
trustworthy? By the life we lead. The Jews assaulted him: our passions
assault us, bidding us abjure our testimony. But let us not obey them:
we are witnesses from God. (Christ) is judged that He is not God:[1] He
has sent us to bear witness to Him. Let us bear witness and persuade
those who have to decide the point: if we do not bear witness, we have
to answer for their error also. But if in a court of justice, where
worldly matters come in question, nobody would receive a witness full
of numberless vices, much less here, where such (and so great) are the
matters to be considered. We say, that we have heard Christ, and that
we believe the things which He has promised: Show it, say they, by your
works: for your life bears witness of the contrary--that ye do not
believe. Say, shall we look at the money-getting people, the rapacious,
the covetous? the people that mourn and wail, that build and busy
themselves in all sorts of things, as though they were never to die?
"Ye do not believe that ye shall die, a thing so plain and evident: and
how shall we believe you when ye bear witness?" For there are, there
are many men, whose state of mind is just as if they were not to die.
For when in a lengthened old age they set about building and planting,
when will they take death into their calculations? It will be no small
punishment to us that we were called to bear witness, but were not able
to bear witness of the things that we have seen. We have seen Angels
with our eyes, yea, more clearly than those who have (visibly) beheld
them. We shall be (Mud. text "Then let us be") witnesses to Christ: for
not those only are "martyrs," (or witnesses, whom we so call), but
ourselves also. This is why they are called martyrs, because when
bidden to abjure (the faith), they endure all things, that they may
speak the truth: and we, when we are bidden by our passions to abjure,
let us not be overcome. Gold saith: Say that Christ is not Christ. Then
listen not to it as to God, but despise its biddings. The evil lusts[2]
"profess that they know God, but in works they deny Him." (Tit. i. 16.)
For this is not to witness, but the contrary. And indeed that others
should deny, (Him) is nothing wonderful: but that we who have been
called to bear witness should deny Him, is a grievous
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and a heinous thing: this of all things does the greatest hurt to our
cause. "It shall be to (your)selves for a testimony." (Luke xxi. 13),
He saith: but (this is) when we ourselves stand to it firmly. If we
would all bear witness to Christ, we should quickly persuade the
greater number of the heathen. It is a great thing, my beloved, the
life (one leads). Let a man be savage as a beast, let him openly
condemn thee on account of thy doctrine,[1] yet he secretly approves,
yet he will praise, yet he will admire. For say, whence can an
excellent life proceed? From no source, except from a Divine Power
working in us. "What if there be heathen also of such a character?" If
anywhere any of them be such, it is partly from nature, partly from
vainglory. Wilt thou learn what a brilliancy there is in a good life,
what a force of persuasion it has? Many of the heretics have thus
prevailed, and while their doctrines are corrupt, yet the greater part
of men out of reverence for their (virtuous) life did not go on to
examine their doctrine: and many even condemning them on account of
their doctrine, reverence them on account of their life: not rightly
indeed, but still so it is, that they do thus feel (towards them). This
has brought slanders on the awful articles of our creed, this has
turned everything upside down, that no one takes any account of good
living: this is a mischief to the faith. We say that Christ is God;
numberless other arguments we bring forward, and this one among the
rest, that He has persuaded all men to live rightly: but this is the
case with few. The badness of the life is a mischief to the doctrine of
the Resurrection, to that of the immortality of the soul, to that of
the Judgment: many other (false doctrines) too it draws on with itself,
fate, necessity, denial of a Providence. For the soul being immersed in
numberless vices, by way of consolations to itself tries to devise
these, that it may not be pained in having to reflect that there is a
Judgment, and that virtue and vice lie in our own power. (Such a) life
works numberless evils, it makes men beasts, and more irrational than
beasts: for what things are in each several nature of the beasts, these
it has often collected together in one man, and turned everything
upside down. This is why the devil has brought in the doctrine of Fate:
this is why he has said that the world is without a Providence (Hom.
ii. p. 15): this is why he advances his hypothesis of good natures, and
evil natures, and his hypothesis of evil (uncreated and) without
beginning, and material (in its essence): and, in short, all the rest
of it, that he may ruin our life. For it is not possible for a man who
is of such a life either to recover himself from corrupt doctrines, or
to remain in a sound faith: but of inevitable necessity he must receive
all this. For I do not think, for my part, that of those who do not
live aright, there could be easily found any who do not hold numberless
satanical devices--as, that there is a nativity (or birth-fate)
(<greek>lenesis</greek>), that things happen at random,
that all is hap-hazard and chancemedley. Wherefore I beseech you let us
have a care for good living, that we may not receive evil doctrines.
Cain received for punishment that he should be (ever) groaning and
trembling. (Gen. iv. 14.) Such are the wicked, and being conscious
within themselves of numberless bad things, often they start out of
their sleep, their thoughts are full of tumult, their eyes full of
perturbation; everything is fraught for them with misgivings,
everything alarms them, their soul is replete with grievous expectation
and cowardly apprehension, contracted with impotent fear and trembling.
Nothing can be more effeminate than such a soul, nothing more inane.[2]
Like madmen, it has no self-possession. For it were well for it that in
the enjoyment of calm and quiet it were enabled to take knowledge of
its proper nobility. But when all things terrify and throw it into
perturbation, dreams, and words, and gestures, and forebodings,
indiscriminately, when will it be able to look into itself, being thus
troubled and amazed? Let us therefore do away with its fear, let us
break asunder its bonds. For were there no other punishment, what
punishment could exceed this--to be living always in fear, never to
have confidence, never to be at ease? Therefore knowing these things
assuredly, let us keep ourselves in a state of calm and be careful to
practise virtue, that maintaining both sound doctrines and an upright
life, we may without offence pass through this life present, and be
enabled to attain unto the good things which God hath promised to them
that love Him, through the grace and mercy of His only-begotten Son,
with Whom to the Father and the Holy Ghost together be glory, might,
honor, now and ever, world without end. Amen.
287
HOMILY XLVIII.
ACTS XXII. 17-20.
"And it came to pass, that, when I was come again to Jerusalem, even
while I prayed in the temple, I was in a trance; and saw him saying
unto me, Make haste, and get thee quickly out of Jerusalem: for they
will not receive thy testimony concerning me. And I said, Lord, they
know that I imprisoned and beat in every synagogue them that believed
on thee: and when the blood of thy martyr Stephen was shed, I also was
standing by, and consenting unto his death, and kept the raiment of
them that slew him."
SEE how he thrusts himself (into danger), I came, he
says, after that vision, "to Jerusalem. I was in a trance," etc. Again,
this is without witness: but observe, the witness follows from the
result. He said, "They will not receive thy testimony:" they did not
receive it. And yet from calculations of reason the surmise should have
been this, that they would assuredly receive him. For I was the man
that made war upon the Christians: so that they ought to have received
him. Here he establishes two things: both that they are without excuse,
since they persecuted him contrary to all likelihood or calculation of
reason; and, that Christ was God, as prophesying things contrary to
expectation, and as not looking to past things, but fore-knowing the
things to come. How then does He say, "He shall bear My name before the
Gentiles and kings and children of Israel?" (Acts ix. 15.) Not,
certainly persuade. Besides which, on other occasions we find the Jews
were persuaded, but here they were not. Where most of all they ought to
have been persuaded, as knowing his former zeal (in their cause), here
they were not persuaded. "And when the blood of Thy martyr Stephen,"
etc. See where again his discourse terminates, namely, in the forcible
main point (<greek>eis</greek>
<greek>to</greek> <greek>ipktrot</greek>
<greek>kefalaion</greek>): that it was he that persecuted,
and not only persecuted but killed, nay, had he ten thousand hands
(<greek>mtriais</greek> <greek>kersin</greek>
<greek>anairpn</greek>) would have used them all to kill
Stephen. He reminded them of the murderous spirit heinously indulged
(by him and them). Then of course above all they would not
endure him, since this convicted them; and truly the
prophecy was having its fulfilment: great the zeal, vehement the
accusation, and the Jews themselves witnesses of the truth of
Christ! "And he said unto me, Depart: for I will send thee far hence
unto the Gentiles. And they gave him audience unto this word, and then
lifted up their voices, and said, Away with such a fellow from the
earth: for it is not fit that,he should live." (v. 21, 22.) The Jews[1]
would not endure to hear out all his harangue,[*] but excessively fired
by their wrath, they shouted, it says, "Away with him; for it is not
fit that he should live. And as they cried out, and cast off their
clothes, and threw dust into the air, the tribune commanded him to be
brought into the castle, and bade that be should be examined by
scourging; that he might know wherefore they cried so against him." (v.
23, 24.) Whereas both the tribune ought to have examined whether these
things were so--yes, and the Jews themselves too --or, if they were not
so, to have ordered him to be scourged, he "bade examine him by
scourging, that he might know for what cause they so clamored against
him." And yet he ought to have learnt from those clamorers, and to have
asked whether they laid hold upon aught of the things spoken: instead
of that, without more ado he indulges his arbitrary will and pleasure,
and acts with a view to gratify them: for he did not look to this, how
he should do a righteous thing, but only how he might stop their rage
unrighteous as it was. "And as they bound him with thongs, Paul said
unto the centurion that stood by, Is it
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lawful for you to scourge a man that is a Roman and uncondemned?" (v.
25.) Paul lied not, God forbid: for he was a Roman.[1] if there was
nothing else, he would have been afraid (to pretend this), lest he
should be found out, and suffer a worse punishment. (See Sueton. Vit.
Claud. § 25.) And observe he does not say it peremptorily
(<greek>atlps</greek>), but, "Is it lawful for you?" The
charges brought are two, both its being without examination, and his
being a Roman. They held this as a great privilege, at that time: for
they say that (it was only) from the time of Hadrian that all[2] were
named Romans, but of old it was not so. He would have been contemptible
had he been scourged: but as it is, he puts them into greater fear
(than they him). Had they scourged him, they would also have
dismissed[3] the whole matter, or even have killed him; but as it is,
the result is not so. See how God permits many (good results) to be
brought about quite in a human way, both in the case of the Apostles
and of the rest (of mankind). Mark how they suspected the thing to be a
pretext,[4] and that in calling himself a Roman, Paul lied: perhaps
surmising this from his poverty. "When the centurion heard that, he
went and told the tribune, saying, Take heed what thou doest: for this
man is a Roman. Then the tribune came, and said unto him, Tell me, art
thou a Roman? He said, Yea. And the tribune answered, With a great sum
obtained I this freedom. And Paul said, But I was free born. Then
straightway they departed from him which should have examined him: and
the tribune also was afraid, after he knew that he was a Roman, and
because he had bound him." (v. 26-29.)--"But I," he says, "was free
born." So then his father also was a Roman. What then comes of this? He
bound him, and brought him down to the Jews.[5] "On the morrow, because
he would have known the certainty whereof he was accused of the Jews,
he loosed him from his bands, and commanded the chief priests and all
their council to appear, and brought Paul down, and set him before
them." (v. 30.) He discourses not now to the multitude, nor to the
people. "And Paul, earnestly beholding the council, said, Men and
brethren, I have lived in all good conscience before God until this
day." (ch. xxiii. 1.) What he means is this: I am not conscious to
myself of having wronged you at all, or of having done anything worthy
of these bonds. What then said the high priest?[6] Right justly, and
ruler-like, and mildly: "And the high priest Ananias commanded them
that stood by him to smite him on the mouth. Then said Paul unto him,
God shall smite thee, thou whited wall: for sittest thou to judge me
after the law, and commandest me to be smitten contrary to the law? And
they that stood by said, Revilest thou God's high priest? Then
said Paul, I wist not, brethren, that he was the high priest: for
it is written, Thou shalt not speak evil of the ruler of thy
people."[7] (v. 3-5.) Because "I knew not that he was high priest."
Some say, Why then does he defend himself as if it was matter of
accusation, and adds, "Thou shalt not speak evil of the ruler of thy
people?" For if he were not the ruler, was it right for no better
reason than that to abuse (him or any) other? He says himself, "Being
reviled, we bless; being persecuted, we suffer it" (1 Cor. iv. 12); but
here he does the contrary, and not only reviles, but curses.[8] They
are the words of boldness, rather than of anger; he did not choose to
appear in a contemptible light to the tribune. For suppose the tribune
himself had spared to scourge him, only as he was about to be delivered
up to the Jews, his being beaten by their servants would have more
emboldened him: this is why Paul does not attack the servant, but the
person who gave the order. But that saying, "Thou
289
whited wall, and dost thou sit to judge me after the law?" (is) instead
of, Being (thyself) a culprit: as if he had said, And (thyself) worthy
of stripes without number. See accordingly how greatly they were struck
with his boldness; for whereas the point was to have overthrown the
whole matter, they rather commend him.(1) (infra, v. 9.) "For it is
written," etc. He wishes to show that he thus speaks, not from fear,
nor because (Ananias) did not deserve to be called this, but from
obedience to the law in this point also. And indeed I am fully
persuaded that he did not know that it was the high priest,(2) since he
had returned now after a long interval, and was not in the habit of
constant intercourse with the Jews; seeing him too in the midst among
many others: for the high priest was no longer easy to be seen at a
glance, there being many of them and diverse.(*) So, it seems to me, in
this also he spoke with a view to his plea against them: by way of
showing that he does obey the law; therefore he (thus) exculpates
himself.
(Recapitulation.) (b) But let us review what has
been said. (a) "And when I was came again to Jerusalem," etc. (v. 17.)
How was it,(3) that being a Jew, and there brought up and taught, he
did not stay there? Nor did he abide there, unless he had a mind to
furnish numberless occasions against him: everywhere just like an
exile, fleeing about from place to place.(c) "While I prayed in the
temple," he says, "it came to pass that I was in a trance." (To show)
that it was not simply a phantom of the imagination, therefore "while
he prayed" (the Lord) stood by him. And he shows that it was not from
fear of their dangers that he fled, but because they would "not
receive" his "testimony." (v. 18.) But why said he "They know I
imprisoned?" (v. 19.) Not to gainsay Christ, but because he wished to
learn this which was so contrary to all reasonable expectation. Christ,
however, did not teach him (this),(4) but only bade him depart, and he
obeys: so obedient is he. "And they lifted up their voices," it says,
"and said, Away with him: it is not fit that this fellow should live."
(v. 22.) Nay, ye are the persons not fit to live; not he, who in
everything obeys God. O villains and murderers! "And shaking out their
clothes," it says, "they threw dust into the air" (v. 23), to make
insurrection more fierce, because they wished to frighten the governor.
And observe; they do not say what the charge was, as in fact they had
nothing to allege, but only think to strike terror by their shouting.
"The tribune commanded," etc. and yet he ought to have learnt from the
accusers, "wherefore they cried so against him. And as they bound him,
etc. And the chief captain was afraid, after he learnt that he was a
Roman." Why then it was no falsehood. "On the morrow, because he would
know the certainty wherefore he was accused of the Jews, etc., he
brought him down before the council." (v. 24-30.) This he should have
done at the outset. He brought him in, loosed. This above all the Jews
would not know what to make of.(5) "And Paul," it says, "earnestly
beholding them." It shows his boldness, and how it awed
them<greek>to</greek>
<greek>entreptikon</greek>). "Then the high priest
Ananias." etc.ch. xxiii. 1, 2.) Why, what has he said that
290
was affronting? What is he beaten for? Why what hardihood, what
shamelessness! Therefore (Paul) set him down (with a rebuke) "God shall
smite thee thou whited wall." (v. 3.) Accordingly (Ananias) himself is
put to a stand, and dares not say a word: only those about him could
not bear Paul's boldness. They saw a man ready to die(1) * * * for if
this was the case,Paul) had but to hold his peace, and the tribune
would have taken him, and gone his way; he would have sacrificed him to
them. He both shows that he suffers willingly what he suffers, and thus
excuses himself before them, not that he wished to excuse himself to
them--since as for those, he even strongly condemns them--but for the
sake of the people.(2) "Violating the law, commandest thou me to be
beaten?" Well may he say so: for to kill a man who had donethem) no
injury, and that an innocent person, was a violating of the law. For
neither was it abuse that was spoken by him, unless one would call
Christ's words abusive, when He says, "Woe unto you, Scribes and
Pharisees, for ye are like unto whited walls." (Matt. xxiii. 27.) True,
you will say: but if he had said it before he had been beaten, it would
have betokened not anger, but boldness. But I have mentioned the reason
of this.(8) And (at this rate) we often find Christ Himself "speaking
abusively" to the Jews when abused by them; as when He says, "Do not
think that I will accuse you." (John v. 45.) But this is not abuse, God
forbid. See, with what gentleness he addresses these men: "I wist not,"
he says, "that he was God's high priest" (v. 4, 5): and, (to show) that
he was not dissembling he adds, "Thou shalt not speak evil of the ruler
of thy people." He even confesses him to be still ruler. Let us also
learn the gentleness also,(4) that in both the one and the other we may
be perfect. For one must look narrowly into them, to learn what the one
is and what the other: narrowly, because these virtues have their
corresponding vices hard by them: mere forwardness passing itself off
for boldness, mere cowardice for gentleness:(5) and need being to scan
them, lest any person possessing the vice should seem to have the
virtue: which would be just as if a person should fancy that he was
cohabiting with the mistress, and not know that it was the
servant--maid. What then is gentleness, and what mere cowardice? When
others are wronged, and we do not take their part, but hold our peace,
this is cowardice: when we are the persons ill-treated, and we bear it,
this is gentleness. What is boldness? Again the same, when others are
the persons for whom we contend. What forwardness? When it is in our
own cause that we are willing to fight. So that magnanimity and
boldness go together, as also (mere) forwardness andmere) cowardice.
For he that (does not) resent on his own behalf,(6) Will hardly but
resent on behalf of others: and he that does not stand up for his own
cause, will hardly fail to stand up for others. For when our habitual
disposition is pure from passion, it admits virtue also. Just as a body
when free from fever admits strength, so the soul, unless it be
corrupted by the passions, admits strength. It betokens great strength,
this gentleness; it needs a generous and a gallant soul, and one of
exceeding loftiness, this gentleness. Or, think you, is it a small
thing to suffer ill, and not be exasperated? Indeed one would not err
if in speaking of the disposition to stand up for our neighbors, one
should call it the spirit of manly courage. For he that has had the
strength to be able to overcome so strong a passion (as this of
selfishness), will have the strength to dare the attack on another. For
instance, these are two passions, cowardice and anger: if thou have
overcome anger, it is very plain that thou overcomest cowardice also:
but thou gettest the mastery over anger, by being gentle: therefore (do
so) with cowardice also, and thou wilt be manly. Again, if thou hast
not got the better of anger, thou art become
291
forward and pugnacious); but not having got the better of this, neither
canst thou get the better of fear; consequently, thou wilt be a coward
too: and the case is the same as with the body; if it be weak, it is
quickly overcome both by cold and heat: for such is the ill
temperament, but the good temperament is able to stand all (changes).
Again, greatness of soul is a virtue, and hard by it stands
prodigality: economy is a virtue, the being a good manager; hard by it
stands parsimony and meanness. Come, let us again collate and compare
the virtues (with their vices). Well, then, the prodigal person is not
to be called great-minded. How should he? The man who is overcome by
numberless passions, how should he be great of soul? For this is not
despising money; it is only the being ordered about by other passions:
for just as a man, if he were at the beck and bidding of robbers to
obey their orders, could not be free (so it is here). His large
spending does not come of his contempt of money, but simply from his
not knowing how to dispose of it properly: else, were it possible both
to keep it and to lay it out on his pleasure, this is what he would
like. But he that spends his money on fit objects, this is the man of
high soul: for it is truly a high soul, that which is not in slavery to
passion, which accounts money to be nothing. Again, economy is a good
thing: for thus that will be the best manager, who spends in a proper
manner, and not at random without management. But parsimony is not the
same thing with this. For the former(1) indeed, not even when an urgent
necessity demands, touches the principal of his money: but the latter
will be brother to the former. Wells then, we will put together the man
of great soul, and the prudent economist, as also the prodigal and the
mean man: for both of these are thus affected from littleness of soul,
as those others are (from the opposite). Let us not then call him
high-souled, who simply spends, but him who spends aright: nor let us
call the economical manager mean and parsimonious, but him who is
unseasonably sparing of his money. What a quantity of wealth that rich
man spent, "who was clothed in purple and fine linen?" (Luke xvi. 19.)
But he was not high-souled: for his soul was possessed by an unmerciful
disposition and by numberless lusts: how then should it be great?
Abraham had a great soul, spending as he did for the reception of his
guests, killing the calf, and, where need was, not only not sparing his
property, but not even his life. If then we see a person having his
sumptuous table, having his harlots and his parasites, let us not call
him a man of a great mind, but a man of an exceedingly little mind. For
see how many passions he is enslaved and subject to--gluttony,
inordinate pleasure, flattery: but him who is possessed by so many, and
cannot even escape one of them, how can any one call magnanimous? Nay,
then most of all let us call him little-minded, when he spends the
most: for the more he spends, the more does he show the tyranny of
those passions: for had they not excessively got the mastery over him,
be would not have spent to excess. Again, if we see a person, giving
nothing to such people as these, but feeding the poor, and succoring
those in need, himself keeping a mean table--him let us call an
exceedingly high-souled man: for it is truly a mark of a great soul, to
despise one's own comfort, but to care for that of others. For tell me,
if you should see a person despising all tyrants, and holding their
commands of no account, but rescuing from their tyranny those who are
oppressed and evil entreated; would you not think this a great man? So
let us account of the man in this case also. The passions are the
tyrant: if then we despise them, we shall be great: but if we rescue
others also from them, we shall be far greater, as being sufficient not
only for ourselves, but for others also. But if any one, at a tyrant's
bidding, beat some other of his subjects, is this greatness of soul?
No, indeed: but the extreme of slavery, in proportion as he is great.
And now also there is set before
us<greek>trokeitai</greek>) a soul that is a noble one and
a free: but this the prodigal has ordered to be beaten by his passions:
the man then that beats himself, shall we call high-souled? By no
means. Well then * *, but let us see what is greatness of soul, and
what prodigality; what is economy, and what meanness; what is
gentleness, and (what) dulness and cowardice; what boldness, and what
forwardness: that having distinguished these things from each other, we
may be enabled to passthis life) well-pleasing to the Lord, and to
attain unto the good things promised, through the grace and mercy of
our Lord Jesus Christ, to Whom be the glory for ever and ever. Amen.
292
HOMILY XLIX.(1)
ACTS. XXIII. 6-8.
"But when Paul perceived that the one part were Sadducees, and the
other Pharisees, he cried out in the council, Men and brethren, I am a
Pharisee, the son of a Pharisee: of the hope and resurrection of the
dead I am called in question. And when he had so said, there arose a
dissension between the Pharisees and the Sadducees: and the multitude
was divided. For the Sadducees say that there is no resurrection,
neither angel, nor spirit: but the Pharisees confess both."
AGAIN he discourses simply as man, and he does not
on all occasions alike enjoy the benefit of supernatural aid. "I am a
Pharisee, the son of a Pharisee:"(2) both in this, and in what comes
after it, he wished to divide the multitude, which had an evil
unanimity against him. And he does not speak a falsehood here either:
for he was a Pharisee by descent from his ancestors. "Of the hope and
resurrection of the dead I am called in question." For since they would
not say for what reason they arraigned him, he is compelled therefore
to declare it himself. "But the Pharisees," it says, "confess both."
And yet there are three things: how then does he say both? "Spirit and
Angel" is put as one.(3) When he is on their side, then they plead for
him. "And there arose a great cry: and the scribes that were of the
Pharisees' part arose, and strove, saying, We find no evil in this man:
but"what) "if a spirit has spoken to him, or an angel?"(4)(*) (v. 9.)
Why did they not plead for him before this? Do you observe, how, when
the passions give way, the truth is discovered? Where is the crime, say
they, if an angel has spoken to him, or a spirit? Paul gives them no
handle against him. "And when there arose a great dissension, the
tribune, fearing lest Paul should have been pulled in pieces of them,
commanded the soldiers to go down, and to take him by force from among
them, and to bring him into the castle." (v. 10.) The tribune is afraid
of his being pulled in pieces, now that he has said that he is a Roman:
and the matter was not without danger. Do you observe that Paul had a
right to profess himself a Roman? Else, neither would (the tribune)
have been afraid now. So it remains that the soldiers must bear him off
by force. But when the wretches saw all to be without avail, they take
the whole matter into their own hands, as they would fain have done
before, but were prevented: and their wickedness stops nowhere, though
it received so many checks: and yet how many things were providentially
ordered, on purpose that they might settle down from their rage, and
learn those things through which they might possibly recover
themselves! But none the less do they set upon him. Sufficient for
proof of his innocence was even this, that the man was saved when at
the point to be pulled in pieces, and that with these so great dangers
about him, he escaped them all. "And the night following the Lord stood
by him, and said, Be of good cheer, Paul: for as thou hast testified of
Me in Jerusalem, so must thou bear witness also at Rome. And when it
was day, certain of the Jews banded together, and bound themselves
under a curse, saying that they would neither eat nor drink till they
had killed Paul.
293
And they were more than forty which had made this conspiracy." (v.
11-13.) "They bound themselves under a curse," it says. See how
vehement and revengeful they are in their malice l What means, "bound
under a curse?"(1) Why then those men are accused forever, seeing they
did not kill Paul. And forty together. For such is the nature of that
nation: when there needs concerting together for a good object, not
even two concur with each other: but when it is for an evil object, the
entire people does it. And they admit the rulers also as accomplices.
"And they came to the chief priests and elders, and said, We have bound
ourselves under a great curse that we will eat nothing until we have
slain Paul. Now therefore ye with the council signify to the tribune
that he bring him down unto you to-morrow, as though ye would enquire
something more perfectly concerning him: and we, or ever he come near,
are ready to kill him. And when Paul's sister's son heard of their
lying in wait, he went and entered into the castle, and told Paul. Then
Paul called one of the centurions unto him, and said, Bring this young
man unto the tribune: For he hath a certain thing to tell him. So he
took him, and brought him to the tribune, and said, Paul the prisoner
called me unto him, and prayed me to bring this young man unto thee,
who hath something to say unto thee. Then the tribune took him by the
hand, anti went with him aside privately, and asked him, What is that
thou hast to tell me? And he said, the Jews have agreed to desire thee
that thou wouldest bring down Paul to-morrow into the council, as
though they would enquire somewhat of him more perfectly. But do not
thou yield unto them for there lie in wait for him of them more than
forty men, which have bound themselves with an oath, that they will
neither eat nor drink till they have killed him: and now are they
ready, looking for a promise from thee. So the tribune then let the
young man depart, and charged him, See thou tell no man that thou hast
showed these things to me." (v. 14-22). Again he is saved by man's
forethought. And observe: Paul lets no man learn this, not even the
centurion, that the matter might not become known. And the
centurion having come, reported to the tribune. And it is well done of
the tribune also, that he bids him keep it secret, that it might not
become known: moreover he gives his orders to the centurions only, at
the time when the thing was to be done: and so Paul is sent into
Caesarea, that there too he might discourse in a greater theatre and
before a more splendid audience: that so the Jews may not be able to
say, "If we had seen Paul, we would have believed--if we had heard him
teaching." Therefore this excuse too is cut off from them. "And the
Lord," it said, "stood by him, and said, Be of good cheer: for as thou
hast testified of Me in Jerusalem, so must thou bear witness also at
Rome." (Yet) even after He has appeared to him, He again suffers him to
be saved by man's means. And one may well be astonished at Paul;(2) he
i was not taken aback, neither said, "Why, what is this? Have I then
been deceived by Christ?" but he believed: yet, because he believed, he
did not therefore sleep: no; what was in his own power by means of
human wisdom, he did not abandon. "Bound themselves by a curse:" it was
a kind of necessity that those men fastened on themselves by the curse.
"That they would neither eat nor drink." Behold fasting the mother of
murder! Just as Herod imposed on himself that necessity by his oath, so
also do these. For such are the devil's (ways): under the pretext
forsooth of piety he sets his traps. "And they came to the chief
priests," etc. And yet they ought to have come (to the tribune), ought
to have laid a charge, and assembled a court of justice: for these are
not the doings for priests, but for captains of banditti, these are not
the doings for rulers, but for ruffians. They endeavor also to corrupt
the ruler: but it was providentially ordered, to the intent that he
also should learn of their plot. For not (only) by their having nothing
to say, but also by their secret attempt, they convicted themselves
that they were naught. It is likely too that after (Paul was gone) the
chief priests came to (the tribune) making their request, and were put
to shame. For(3) of course he would not have liked either to deny or to
grant their request. How came he to believe (the young man's tale)? He
did so in consequence of what had already taken place; because it was
likely they would do this also. And observe their wickedness: they as
good as laid a necessity on the chief priests also: for if they
undertook so great a thing themselves, and engaged themselves in the
whole risk, much more ought those to do thus much. Do you observe, how
Paul is
294
held innocent by those that are without, as was also Christ by Pilate?
See their malice brought to naught: they delivered him up, to kill and
condemn him: but the result is just the contrary; he is both saved, and
held innocent. For had it not been so,(1) he would have been pulled in
pieces: had it not been so, he would have perished, he would have been
condemned. And not only does the tribune) rescue him from the rush
(made upon him), but also from much other(2) (violence): see how he
becomes a minister to him, insomuch that without risk he is carried off
safe with so large a force. "And he called unto him two centurions,
saying, Make ready two hundred soldiers to go to Caesarea, and horsemen
threescore and ten, and spearmen two hundred, at the third hour of the
night; and provide them beasts, that they may set Paul on, and bring
him safe unto Felix the governor. And he wrote a letter after this
manner: Claudius Lysias unto the most excellent governor Felix sendeth
greeting. This man was taken of the Jews, and should have been killed
of them: then came I with an army, and rescued him, having understood
that he was a Roman. And when I would have known the cause wherefore
they accused him, I brought him forth into their council: whom I
perceived to be accused of questions of their law, but to have nothing
laid to his charge worthy of death or of bonds. And when it was told me
how that the Jews laid wait for the man, I sent straightway to thee,
and gave commandment to his accusers also to say before thee what they
had against him. Fare ye well." (v. 23-30). See how the letter speaks
for him as a defence--for it says, "I found nothing worthy of death,"
but as accusation against them (rather) than against him. "About to
have been killed of them:" so set upon his death were they. First, "I
came with the army, and rescued him:" then also "I brought him down
unto them:" and not even so did they find anything to lay to his
charge: and when they ought to have been stricken with fear and shame
for the former act, they again attempt to kill him, insomuch that again
his cause became all the more clear. "And his accusers," he says, "I
have sent unto thee:" that at the tribunal where these things are more
strictly examined, he may be proved guiltless.
(Recapitulation.) Let us look then to what has been said
above. "I," he says, "am a Pharisee:" then, that he may not seem to pay
court, he adds, "Of the hope and resurrection of the dead it is, that I
am called in question." (v. 6.) From this charge and calumny he
commends himself. "For the Sadducees indeed," etc. The Sadducees have
no knowledge of anything incorporeal, perhaps not even God; so gross
(<greek>pakeis</greek>) are they: whence neither do they
choose to believe that there is a Resurrection. "And the scribes," etc.
Look; the tribune also hears that the Pharisees have acquitted him of
the charges, and have given sentence (Mss. and Edd.
<greek>eyhfisato</greek>, "he gave sentence") in his favor,
and with greater confidence carries him off by force. Moreover all that
was spoken (by Paul) was full of right-mindedness
(<greek>filosofias</greek>). "And the night following the
Lord stood by him," etc. See what strong consolation! First he praises
him, "As thou hast testified to My cause in Jerusalem;" then He does
not leave him to be afraid for the uncertain issue of his journey to
Rome: for thither also, He saith, thou shalt not depart alone
(<greek>monos</greek>), Cat. and Edd.
<greek>monon</greek>), but thou shalt also have all this
boldness of speech. Hereby it was made manifest, not (only) that he
should be saved, but that (he should be so) in order to great crowns in
the great city. But why did He not appear to him before he fell into
the danger? Because it is evermore in the afflictions that God comforts
us; for He appears more wished-for, while even in the dangers He
exercises and trains us. Besides, he was then at ease, when free from
bonds; but now great perils were awaiting him. "We have bound
ourselves," they say, "under a curse, that we will not eat nor drink."
(v. 14.) What is all this zeal? "That he may bring him down," it says,
"unto you, as though ye would enquire into his case more perfectly."
(v. 15.) Has he not twice made a speech unto you? has he not said that
he is a Pharisee? What (would ye have) over and above this? So reckless
were they and afraid of nothing, not tribunals, not laws: such their
hardihood which shrunk from nothing. They both declare their purpose,
and announce the way of carrying it into effect. "Paul's sister's son
heard of it." (v. 16.) This was of God's providence, their not
perceiving that it would be heard. What then did Paul? he was not
alarmed, but perceived that this was God's doing: and casting all upon
Him, so he acquits himself (from further concern about it:) "having
called one of the centurions," etc. (v. 17.) He told of the plot, he
was believed; he is saved. If he was acquitted of the charge, why did
(the tribune) send the accusers? That the enquiry might be more strict:
that the man might be the more entirely cleared.
295
Such are God's ways of ordering: the very things by
which we are hurt, by these same are we benefited. Thus it was with
Joseph: his mistress sought to ruin him: and she seemed indeed to be
contriving his ruin, but by her contriving she placed him in a state of
safety: for the house where that wild beast (of a woman) was kept was a
den in comparison with which the prison was gentle. (Gen. xxxix. 1-20.)
For while he was there, although he was looked up to and courted, he
was in constant fear, test his mistress should set upon him, and worse
than any prison was the fear that lay upon him: but after the
accusation he was in security and peace, well rid of that beast, of her
lewdness and her machinations for his destruction: for it was better
for him to keep company with human creatures in miserable plight, than
with a maddened misstress. Here he comforted himself, that for
chastity's sake he had fallen into it: there he had been in dread, lest
he should receive a death-blow to his soul: for nothing in the world is
more annoying than a woman in love can be to a young man who will not
(meet her advances): nothing more detestable (than a woman in such
case), nothing more fell: all the bonds in the world are light to this.
So that the fact was not that he got into prison, but that he got out
of prison. She made his master his foe, but she made God his friend:
brought him into closer relation to Him Who is indeed the true Master;
she cast him out of his stewardship in the family, but made him a
familiar friend to that Master. Again, his brethren sold him (Gen.
xxxvii. 18); but they freed him from having enemies dwelling in the
same house with him, from envy and much ill will, and from daily
machinations for his ruin: they placed him far aloof from them
that hated him. For what can be worse than this, to be compelled to
dwell in the same house with brethren that envy one; to be an object of
suspicion, to be a mark for evil designs? So that while they and she
were severally seeking to compass their own ends, far other were the
mighty consequences working out by the Providence of God for that just
man. When he was in honor, then was he in danger; when he was in
dishonor, then was he in safety. The eunuchs did not remember him, and
right well it was that they did not, that the occasion of his
deliverance might be more glorious: that the whole might be ascribed,
not to man's favor, but to God's Providence (Gen. xl. 23): that at the
right moment, Pharaoh, reduced to need, might bring him out; that not
as conferring but as receiving a benefit, the king might release him
from the prison. (ib. xli. 40.) It behooved to be no servile gift, but
that the king should be reduced to a necessity of doing this: it
behooved that it should be made manifest what wisdom was in him.
Therefore it is that the eunuch forgets him, that Egypt might not
forget him, that the king might not be ignorant of him. Had he been
delivered at that time, it is likely he would have desired to
depart to his own country: therefore he is kept back by numberless
constraints, first by subjection to a master, secondly by being in
prison, thirdly by being over the kingdom, to the end that all this
might be brought about by the Providence of God. Like a spirited steed
that is eager to bound off to his fellows, did God keep him back there,
for causes full of glory. For that he longed to see his father, and
free him from his distress, is evident from his calling him thither.
(Gen. xlv. 9.)
Shall we look at other instances of evil designing,
how they turn out to our good, not only by having their reward, but
also by their working at the very time precisely what is for our good?
This (Joseph's) uncle (Esau) had ill designs against his father
(Jacob), and drove him out of his native land: what then? (Gen. xxvii.
41.) He too set him (thereby) aloof from the danger; for he too got
(thereby) to be in safety. He made him a wiser and a better man
(<greek>filosofwteron</greek>); he was the means of his
having that dream (Gen. xxviii. 12.) But, you will say, he was a slave
in a foreign land? Yes, but he arrives among his own kindred, and
receives a bride, and appears worthy to his father-in-law. (ib. xxix.
23.) But he too cheated him? Yes, but this also turned out to his good,
that he might be the father of many children. But it was in his mind to
design evil against him? True, but even this was for his good, that he
might thereupon return to his own country; for if he had been in good
circumstances, he would not have so longed for home. But he defrauded
him of his hire? Aye, but he got more by the means. (ib. xxxi. 7.)
Thus, in every point of these men's history, the more people designed
their hurt, the more their affairs flourished. If (Jacob) had not
received the elder daughter, he would not soon have been the. father of
so many children; he would have dragged out a long period in
childlessness, he would have mourned as his wife did. For she indeed
had reason to mourn, as not having become a mother (ib. xxx. 1, 2.);
but he had his consolation: whence also he gives her a repulse. Again,
had not (Laban) defrauded him of his hire, he would not have longed to
see his own country; the higher points
(<greek>filosofia</greek>) of the man's character would not
have come to light,
296
(his wives) would not have become more closely attached to him. For see
what they say: "With devouring hath he devoured us and our money."
(Gen. xxxi. 15.) So that this became the means of riveting their love
to him. After this he had in them not merely wives, but (devoted)
slaves; he was beloved by them: a thing that no possession can equal:
for nothing, nothing whatever, is more precious than to be thus loved
by a wife and to love her. "And a wife," Scripture says, "that agrees
with her husband." (Ecclus. xxv. 1. "A man and a wife that agree
together." E.V.) One thing this, as the Wise Man puts it, of the things
for which a man is to be counted happy; for where this is, there all
wealth, all prosperity abounds: as also, where it is not, there all
besides profits nothing, but all goes wrong, all is mere unpleasantness
and confusion. Then let us seek this before all things. He that seeks
money, seeks not this. Let us seek those things which can remain fixed.
Let us not seek a wife from among the rich, lest the excess of wealth
on her side produce arrogance, lest that arrogance be the means of
marring all. See you not what God did? how He put the woman in
subjection? (Gen. iii. 16.) Why art thou ungrateful, why without
perception? The very benefit God has given thee by nature, do not thou
mar the help it was meant to be. So that it is not for her wealth that
we ought to seek a wife: it is that we may receive a partner of our
life, for the appointed order of the procreation of children. It was
not that she should bring money, that God gave the woman; it was that
she might be an helpmate. But she that brings money, becomes, instead
of a wife, a setter up of her own will
(<greek>epiboulos</greek>), a mistress--it may be a wild
beast instead of a wife--while she thinks she has a right to give
herself airs upon her wealth. Nothing more shameful than a man who lays
himself out to get riches in this way. If wealth itself is full of
temptations, what shall we say to wealth so gotten? For you must not
look to this, that one or another as a rare and unusual case, and
contrary to the reason of the thing, has succeeded: as neither ought we
in other matters to fix our regards upon the good which people may
enjoy, or their chance successes, out of the common course: but let us
look to the reason of the thing as it is in itself, and see whether
this thing be not fraught with endless annoyance. Not only you bring
yourself into a disreputable position; you also disgrace your children
by leaving them poor, if it chance that you depart this life before the
wife: and you give her incomparably more occasions for connecting
herself with a second bridegroom. Or do you not see that many women
make this the excuse for a second marriage--that they may not be
despised; that they want to have some man to take the management of
their property? Then let us not bring about so great evils for the sake
of money; but let us dismiss all (such aims), and seek a beautiful
soul, that we may also succeed in obtaining love. This is the exceeding
wealth, this the great treasure, this the endless good things:
whereunto may we all attain by the grace and loving kindness of our
Lord Jesus Christ, with Whom to the Father and the Holy Ghost together
be glory, dominion, honor, now and ever, world without end. Amen.
HOMILY L.
ACTS XXIII. 31, 32, 33.
"Then the soldiers, as it was commanded them, took Paul, and brought
him by night to Antipatris. On the morrow they left the horsemen to go
with him, and returned to the castle: who, when they came to Caesarea,
and delivered the epistle to the governor, presented Paul also before
him."
LIKE some king whom his body-guards escort, so did
these convey Paul; in such numbers too, and by night, for fear of the
wrath of the people? Now then you will say that they have got him out
of the city, they desist from their violence? No indeed. But (the
tribune) would not have sent him off with such care for his safety, but
that while he himself had found nothing amiss in him, he knew the
murderous disposition of his adversaries. "And when the governor had
297
read the letter, he asked of what province he was. And when he
understood that he was of Cilicia; I will hear thee, said he, when
thine accusers are also come." Already Lysias has spoken for his
exculpation; (but the Jews seek to) gain the hearer beforehand. "And he
ordered him to be kept in custody in Herod's praetorium" (v. 34, 35):
again Paul is put in bonds. "And after five days came down the high
priest Ananias with the elders." See how for all this they do not
desist; hindered as they were by obstacles without number, nevertheless
they come, only to be put to shame here also. "And with an orator, one
Tertullus."[1] And what need was there of "an orator? Which (persons)
also informed the governor against Paul." (c. xxiv. I.) See how this
man also from the very outset (b) with his praises seeks to gain the
judge beforehand. "And when he was called forth, Tertullus began to
accuse him, saying, Seeing that by thee we enjoy great quietness, and
that very worthy deeds are done unto this nation by thy providence, we
accept it always, and in all places, most noble Felix, with all
thankfulness." (v. 2, 3.) Then as having much to say, he passes by the
rest: "Notwithstanding, that I be not further tedious unto thee, I pray
thee that thou wouldest hear us of thy clemency a few words. For we
have found this man a pestilent fellow, and a mover of sedition among
all the Jews throughout the world." (a) As a revolutionary and
seditious person he wishes to deliver him up. And yet, it might be
answered, it is ye that have done this. (c) And see how he would put up
the judge to a desire of punishing, seeing he had here an opportunity
to coerce the man that turned the world upside down ! As if they had
achieved a meritorious action, they make much of it: "Having found this
fellow," etc., "a mover of sedition," say they, "among all the Jews
throughout the world." (Had he been such), they would have proclaimed
him as a benefactor and saviour of the nation ![2] "And a ringleader of
the sect of the Nazarenes." (v. 4, 5.) They thought this likely to tell
as a reproach--" of the Nazarenes :" and by this also they seek to
damage him--for Nazareth was a mean place. And, "we have found
him," say they: see how maliciously they calumniate him: (found him),
as if he had been always giving them the slip, and with difficulty they
had succeeded in getting him: though he had been seven days in the
Temple ! "Who also hath gone about to profane the temple; whom we took,
[and would have judged according to our law."] (v. 6.) See how they
insult even the Law; it was so like the Law, forsooth, to beat, to
kill, to lie in wait! And then the accusation against Lysias: though he
had no right, say they, to interfere, in the excess of his confidence
he snatched him from us: [" But the tribune Lysias came upon us, and
with great violence took him away out of our hands, commanding his
accusers to come unto thee] :[*] by examining of whom thyself mayest
take knowledge of all these things, where of we accuse him. And the
Jews also assented, saying that these things were so." (v. 7-9). What
then says Paul? "Then Paul; after that the governor had beckoned unto
him to speak, answered, Forasmuch as I know that thou hast been of many
years a just judge unto this nation, I do the more cheerfully answer
for myself." (v. 10,) This is not the language of flattery, his
testifying to the judge's justice:[8] no, the adulation was rather in
that speech of the orator, "By thee we enjoy great quietness." If so,
then why are ye seditious? What Paul sought was justice. "Knowing thee
to be a just judge, I cheerfully," says he, "answer for myself." Then
also he enforces this by the length of time: that (he had been judge)
"of many years. Because that thou mayest understand, that there are yet
but twelve days since I went up to Jerusalem for to worship." (v. 11.)
And what is this?[4] (It means), "that I could not immediately have
raised a commotion." Because the accuser had nothing to show (as done)
in Jerusalem, observe what he said: "among all the Jews throughout the
world." Therefore it is that Paul here forcibly attracts him--" to
worship," he says, "I came up," so
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far am I from raising sedition--and lays a stress upon this point of
justices being the strong point. "And they neither found me in the
Temple disputing with any man, neither raising up the people, neither
in the synagogues, nor in the city" (v. 12); which in fact was the
truth. And the accusers indeed use the term "ringleader," as if it were
a case of fighting and insurrection; but see how mildly Paul here
answers. "But this I confess unto thee, that after the way which they
call heresy,[*] so worship I the God of my fathers, believing all
things which are written in the Law and the Prophets: and have hope
toward God, which they themselves also allow, that there shall be a
resurrection of the dead, both of the just and unjust." (v. 14, 15.)
The accusers were separating him (as an alien), but he indentifies
himself with the Law, as one of themselves. "And in this," says he, "do
I exercise my self, to have always a conscience void of offence toward
God and toward men. Now after many years I came to bring alms to my
nation, and offerings. In which they found me purified in the temple,
not with multitude, neither with tumult." (v. 16, 17, 18.) Why then
camest thou up? What brought thee hither? To worship, says he; to do
alms. This was not the act of a factious person. Then also he casts out
their person:[1] "but," says he, (they that found me, were) "certain
Jews from Asia, who ought to have been here before thee, and object, if
they had ought against me. Or else let these same here say, if they
have found any evil doing in me while I stood before the council,
except it be for this one voice, that I cried, standing among them,
Touching the resurrection of the dead I am called in question by you
this day." (v. 19, 20, 21.) For this is justification in
superabundance, not to flee from his accusers, but to be ready to give
account to all. "Of the resurrection of the dead," says he, "am I this
day called in question." And not a word said he of what he had to say,
how they had conspired against him, had violently kept him, had laid
wait for him--for these matters are course spoken of by the
tribune[2]--but by Paul, though there was danger, not so: no, he is
silent, and only defends himself, though he had very much to say. (b)
"In which"[8] (alms), says he, "they found me in course of purifying in
the Temple." Then how did he profane it? For it was not the part of the
same man both to purify himself and worship and come for this purpose,
and then to profane it. This has with it a surmise of the justice of
his cause, that he does not fall into a long discourse. And he
gratifies the judge, I suppose, by that also (namely, by), making his
defence compendious: (d) seeing that Tertullus before him did make a
long harangue. (f) And this too is a proof of mildness, that when one
has much to say, in order not to be troublesome one says but few words.
(c) But let us look again at what has been said.
(Recapitulation.) "Then the soldiers," etc. (v.
31-33.) (a) This also made Paul famous in Caesarea, his coming with so
large a force. --"But," says Tertullus, 'that I be not further
tedious," (e) showing that (Felix) does find him tedious
(<greek>egkoptetai</greek>): "I beseech thee," he does not
say, Hear the matter, but, "hear us of thy clemency." (ch. xxiv. 4.)
Probably it is to pay court, that he thus lays out his speech. (g) "For
having found this man, a pestilent fellow, and a mover of sedition
among all the Jews throughout the world" (v. 5): how then, it might be
said, if he did this elsewhere (and not here)? No, says he; among us
also he has profaned the Temple; "attempted," says he, "to profane it:"
but the how, he leaves untold. "Whom
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also we took." etc. "But the tribune," etc. And while he thus
exaggerates what relates to the tribune,[1] see how he extenuates the
part of the accusers themselves. "We took him," he says, "and would
have judged him according to our Law." (v. 6.) He shows that it is a
hardship to them that they have to come to foreign tribunals, and that
they would not have troubled him had not the tribune compelled them,
and that he, having no concern in the matter, had seized the man by
force: for in fact the wrongs done were against us, and with us the
tribunal ought to have been. For that this is the meaning, see what
follows: "with great violence" (v. 7), he says. For this conduct is
violence. "From whom thou mayest know." He neither dares to accuse him
(the tribune)--for the man Was indulgent (forsooth)--nor does he wholly
pass it by. Then again, test he should seem to be lying, he adduces
Paul himself as his own accuser. "From whom, by examining him, thou
mayest take knowledge of all these things." (v. 8.) Next, as witnesses
also of the things spoken, the accusers, the same persons themselves
both witnesses and accusers: "And the Jews also assented," etc. (v. 9.)
But Paul, "Forasmuch as I know that thou hast been of many years a just
judge." (v. 10.) Why then, he is no stranger or alien or revolutionary
person, seeing he had known the judge for many years. And he does well
to add the epithet "just,"[2] that he (Felix) might not look to the
chief priest, nor to the people, nor the accuser. See, how he did not
let himself be carried away into abuse, although there was strong
provocation. "Believing," he says, "that there will be a resurrection:"
now a man who believed a resurrection, would never have done such
things--" which" (resurrection) "they themselves also allow. (v. 15.)
He does not say it of them, that they believe "all things written in
the Prophets :" it was he that believed them all, not they: but how
"all," it would require a long discourse to show. And he nowhere makes
mention of Christ. Here by saying, "Believing," he does (virtually)
introduce what relates to Christ; for the present he dwells on the
subject of the resurrection, which doctrine was common to them also,
and removed the suspicion of any sedition. And for the cause of his
going up, "I came," he says, "to bring alms to my nation and
offerings." (v. 17.) How then should I have troubled those, for the
bringing offerings to whom I had come so long a journey? "Neither with
multitude, nor with tumult." (v. 18.) Everywhere he does away the
charge of sedition. And he also does well to challenge his accusers who
were from Asia, "Who ought to accuse before thee," etc., but he does
well also not to reject this either;[9] "or else," says he, "let these
same here say. Touching the resurrection of the dead," etc. (v. 19, 20,
21): for in fact it was on this account they were sore troubled from
the first, because he preached the Resurrection. This being proved, the
things relating to Christ also were easily introduced, that He was
risen. "What evil doing," he says, "they found in me. In the council
(ch. iv. 2) he says: the examination not having taken place in private.
That these things which I say are true, those witness who bring this
charge against me. "Having," he says, "a conscience void of offence
both toward God, and toward men." (v. 16.) This is the perfection of
virtue, when even to men we give no handle against us, and are careful
to be void of offence with God. "That I cried," he says, "in the
council'." He also shows their violence.[4] They have it not to say,
Thou didst these things under the pretext of alms: for (it was) "not
with multitude, nor with tumult:" especially as upon enquiry made
concerning this thing, nothing further was found. Do you observe his
moderation, though there were dangers? do you observe how he keeps his
tongue from evil-speaking, how he seeks only one thing, to free himself
from the charges against himself, not that he may criminate them,
except so far as he might be obliged to do so while defending himself?
Just as Christ also said: "I have not a devil, but I honor My Father:
but ye do dishonor Me." (John viii. 49.)
Let us imitate him, since he also was an imitator of
Christ. If he, with enemies, who went even to the length of murder and
slaughter, said nothing offensive to them, what pardon shall we
deserve, who in reviling
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and abuse become infuriated, calling our enemies villains, detestable
wretches? what pardon shall we deserve, for having enemies at all? Hear
you not, that to honor (another) is to honor one's self? So it is: but
we disgrace ourselves. You accuse (some one) that he has abused you:
then why do you bring yourself under the same accusation? Why inflict a
blow on yourself? Keep free from passion, keep unwounded: do not, by
wishing to smite another, bring the hurt upon yourself. What, is the
other tumult of our soul not enough for us, the tumult that is stirred
up, though there be none to stir it up--for example, its outrageous
lusts, its griefs and sorrows, and such like--but we must needs heap up
a pile of others also? And how, you will say, is it possible, when one
is insulted and abused, to bear this? And how is it nor possible, I
ask? Is a wound got from words; or do words inflict bruises on our
bodies? Then where is the hurt to us? So that, if we will, we can bear
it. Let us lay down for ourselves a law not to grieve, and we shall
bear it: let us say to ourselves, "It is not from enmity; it is from
infirmity "--for it is indeed owing to an infirmity, since, for proof
that it comes not from enmity nor from malignity of disposition, but
from infirmity, the other also would fain have restrained (his anger),
although he had suffered numberless wrongs. If we only have this
thought in our minds, that it is from infirmity, we shall bear it, and
while we forgive the offending person, we shall try not to fall into it
ourselves. For I ask all you who are present: would ye have wished to
be able to exercise such a philosophic temper, as to bear with those
who insult you?[1] I think so. Well, then, he insulted unwillingly; he
would rather not have done so, but he did it, forced by his passion:
refrain thyself. Do you not see (how it is with) the demoniacs (in
their fits)? Just then as it is with them, so with him: it is not so
much from enmity, as from infirmity (that he behaves as he does):
endure it. And as for us--it is not so much from the insults as they
are in themselves that we are moved, as from our own selves: else how
is it that when madmen offer us the same insults, we bear it? Again, if
those who insult us be our friends, in that case too we bear it: or
also our superiors, in that case also we bear it: how then is it not
absurd, that in the case of these three, friends, madmen, and
superiors, we bear it, but where they are of the same rank or our
inferiors, we do not bear it? I have oftentimes said: It is but an
impulse of the moment, something that hurries us away on the sudden:
let us endure it for a little, and we shall bear the whole thing. The
greater the insults, the more weak the offender. Do you know when it
behooves us to grieve? When we have insulted another, and he keeps
silence: for then he is strong, and we weak: but if the contrary be the
case, you must even rejoice: you are crowned, you are proclaimed
conqueror, without having even entered into the contest, without having
borne the annoyance of sun, and heat, and dust, without having grappled
with an antagonist and let him close with you; nothing but a mere wish
on your part, sitting or standing, and you have got a mighty crown: a
crown far greater than those (combatants earn): for to throw an enemy
standing to the encounter, is nothing like so great as to overcome the
darts of anger. You have conquered, without having even let him close
with you, you have thrown down the passion that was in you, have slain
the beast that was roused, have quelled the anger that was raging, like
some excellent herdsman. The fight was like to have been an intestine
one, the war a civil war. For, as those who sit down to besiege from
without (endeavor to), embroil (the besieged) in civil discords, and
then overcome them; so he that insults, unless he rouse the passion
within us, will not be able to overcome us: unless we kindle the flame
in ourselves, he has no power. Let the spark of anger be within us, so
as to be ready for lighting at the right moment, not against ourselves,
nor so as to involve us in numberless evils. See ye not how the fire in
houses is kept apart, and not thrown about at random everywhere,
neither among straw, nor among the linen, nor just where it may chance,
that so there may not be danger, if a wind blow on it, of its kindling
a flame: but whether a maid-servant have a lamp, or the cook light a
fire, there is many an injunction given, not to do this in the draught
of the wind, nor near a wooden panel, nor in the night-time: but when
the night has come on, we extinguish the fire, fearing lest perchance
while we are asleep and there is none to help, it set fire, and burn us
all. Let this also be done with regard to anger; let it not be
scattered everywhere up and down in our thoughts, but let it be in some
deep recess of the mind, that the wind
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arising from the words of him who is opposing us may not easily reach
to it, but that it receive the wind (which is to rouse it) from
ourselves, who know how to rouse it in due measure and with safety. If
it receive the wind from without, it knows no moderation; it will set
everything on fire: oftentimes when we are asleep this wind will come
upon it, and will burn up all. Let it therefore be with us (in safe
keeping) in such sort as only to kindle a light: for anger does kindle
a light when it is managed as it ought to be: and let us have torches
against those who wrong others, against the devil. Let not the spark
lie anywhere as it may chance, nor be thrown about; let us keep it safe
under ashes: in lowly thoughts let us keep it slumbering. We do not
want it at all times, but when there is need to subdue and to make
tender, to mollify obduracy, and convict the soul. What evils have
angry and wrathful passions wrought ! And what makes it grievous indeed
is, that when we have parted asunder, we have no longer the power to
come together again, but we wait for others (to do this): each is
ashamed, and blushes to come back himself and reconcile the other. See,
he is not ashamed to part asunder and to be separated; no, he takes the
lead as author of the evil: but to come forward and patch that which is
rent, this he is ashamed to do: and the case is just the same, as if a
man should not shrink from cutting off a limb, but should be ashamed to
join it together again. What sayest thou, O man? Hast thou committed
great injuries, and thyself been the cause of the quarrel? Why, then,
thou wouldest justly be the first to go and be reconciled, as having
thyself furnished the cause. But he did the wrong, he is the cause of
the enmity? Why then, for this reason also thou must do it, that men
may the more admire thee, that in addition to the former, thou mayest
get the first prize in the latter also: as thou wast not the cause of
the enmity, so neither of its being extended further. Perhaps also the
other, as conscious within himself of numberless evils, is ashamed and
blushes. But he is haughty? On this account above all, do not thou
hesitate to run and meet him: for if the ailment in him be twofold,
both haughtiness and anger, in this thou hast mentioned the very reason
why thou oughtest to be the first to go to him, thou that art the one
in sound health, the one who is able to see: as for him, he is in
darkness: for such is anger and false pride. But do thou, who art free
from these and in sound health, go to him--thou the physician, go to
the sick. Does any of the physicians say, Because such an one is sick,
I do not go to him? No, this is the very reason above all why they do
go, when they see that he is not able to come to them. For of those who
are able (to come) they think less, as of persons not extremely ill,
but not so of those who lie at home sick. Or are not pride and anger,
think you, worse than any illness? is not the one like a sharp fever,
the other like a body swollen with inflammation? Think what a thing it
is to have a fever and inflammation: go to him, extinguish the fire,
for by the grace of God thou canst: go, assuage the heat as it were
with water. "But," you will say, "how if he is only the more set up by
my doing this very thing?" This is nothing to thee: thou hast done thy
part, let him take account for himself: let not our conscience condemn
us, that this thing happens in consequence of any omission of what
ought to have been done on our part. "In so doing," says the Scripture,
"thou shall heap coals of fire on his head." (Rom. xii. 20, cf. Hom. in
l. xxii. § 3.) And yet, for all that this is the consequence, it
bids us go and be reconciled and do good offices--not that we may heap
coals of fire, but that (our enemy) knowing that future consequence,[1]
may be assuaged by the present kindness, that he may tremble, that he
may fear our good offices rather than our hostilities, and our
friendships rather than our ill designs. For one does not so hurt his
hater by showing his resentment as an enemy, as by doing him good and
showing kindness. For by his resentment, he has hurt both himself and
perhaps the other also in some little degree: but by doing good
offices, he has heaped coals of fire on his head. "Why then," you will
say, "for fear of thus heaping coals one ought not to do this (b) but
to carry on the enmity to greater lengths." By no means: it is not you
that cause this, but he with his brutish disposition. For if, when you
are doing him good, and honoring him, and offering to be reconciled, he
persists in keeping up the enmity, it is he has kindled the fire for
himself, he has set his own head on fire; you are guiltless. Do not
want to be more merciful than God (b), or rather, if you wish it, you
will not be able, not even in the least degree. How should you? "As far
as the heaven is from the earth," Scripture says, "so far are My
counsels from your counsels" (Isa. xlv. 8): and again, "If ye," He
says, "being evil, know how to give good gifts unto your children, how
much more your heavenly Father" (Matt.
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vii. 11)? But in fact this talk is mere pretext and subterfuge. Let us
not prevaricate with God's commandments. "And how do we
prevaricate," you will say? He has said, "In so doing, thou wilt heap
coals of fire on his head:" and you say, I do not like to do this. (a)
But are you willing to heap coals after another fashion, that is upon
your own head? For in fact this is what resentment does: (c) since you
shall suffer evils without number. (e) You say, "I am afraid for my
enemy, be, cause he has done me great injuries:" in reality is it this
you say? But how came you to have an enemy? But how came you to hate
your enemy? You fear for him that has injured you, but do you not fear
yourself? Would that you had a care for yourself! Do not act (the
kindness) with such an aim as this: or rather do it, though it be but
with such an aim. But you do it not at all. I say not to you, "thou
wilt heap coals of fire:" no, I say another and a greater thing: only
do it. For Paul says this only by way of summoning thee (if only), in
hope of the vengeance, to put an end to the enmity. Because we are
savage as wild beasts in disposition, and would not otherwise endure to
love our enemy, unless we expected some revenge, he offers this as a
cake, so to say, to a wild beast. For to the Apostles (the Lord) says
not this, but what says He? "That ye may be like to your Father which
is in heaven." (Matt. v. 45.) And besides, it is not possible that the
benefactor and the benefited should remain in enmity. This is why Paul
has put it in this way. 'Why, affecting a high and generous principle
in thy words, why in thy deeds dost thou not even observe (common)
moderation? (It sounds)well; thou dost not feed him, for fear of
thereby heaping upon him coals of fire: well then, thou sparest him?
well then, thou lovest him, thou actest with this object in view? God
knows, whether thou hast this object in so speaking, and are not[1]
palming this talk upon us as a mere pretence and subterfuge. Thou hast
a care for thine enemy, thou fearest lest he be punished, then
would-est thou not have extinguished thine anger? For he that loves to
that degree that he overlooks his own interest for the sake of the
other's advantage, that man has no enemy. (Then indeed) thou mightest
say this. How long shall we trifle in matters that are not to be
trifled with, and that admit of no excuse? Wherefore I beseech you, let
us cut off these pretexts; let us not despise God's laws: that we may
be enabled with well-pleasing to the Lord to pass this life present,
and attain unto the good things promised, through the grace and mercy
of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost
together be glory, might, honor, now and ever, world without end. Amen.
HOMILY LI.
ACTS XXIV. 22, 23.
"And when Felix heard these things, having more perfect knowledge of
that way, he deferred them and said, When Lysias the tribune shall come
down, I will know the uttermost of your matter. And he commanded a
centurion to keep Paul, and to let him have liberty, and that he should
forbid none of his acquaintance to minister or come unto him."
SEE how much close investigation is made by the many
in a long course of time, that it should not be said that the trial was
hurried over. For, as the orator had made mention of Lysias, that he
took "him away with violence, Felix," he says, "deferred them. Having
knowledge of that way:" that is, he put them off on purpose: not
because he wanted to learn, but as wishing to get rid of the
Jews. On their account, he did not like to let him go: to punish
him was not possible; that would have been (too) barefaced. "And to let
him have liberty,[*] and to forbid none of his acquaintance to minister
to him." So entirely did he too acquit him of the charges. Howbeit, to
gratify them, he detained him, and besides, expecting to receive money,
he called for Paul. "And after certain days, when Felix came with his
wife Drusilla, which was a Jewess, he sent for Paul, and heard him
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concerning the faith in Christ. And as he reasoned of righteousness,
temperance (i.e. self-control or chastity), and judgment to come, Felix
trembled, and answered, Go thy way for this time; when I have a
convenient season, I will call for thee. He hoped also that money
should have been given him of Paul, that he might loose him; wherefore
he sent for him the oftener, and communed with him. But after two years
Porcius Festus came into Felix's room: and Felix, willing to show the
Jews a pleasure, left Paul bound." (v. 24-27.) See how close to the
truth are the things written. But he sent for him- frequently, not that
he admired him, nor that he praised the things spoken, nor that he
wished to believe, but why? "Expecting," it says, "that money should
have been given him." Observe how he does not hide here the mind of the
judge. "Wherefore he sent for him," etc. And yet if he had condemned
him, he would not have done this, nor have wished to hear a man,
condemned and of evil character. And observe Paul, how, though
reasoning with a ruler, he says nothing of the sort that was likely to
amuse and entertain, but (" he reasoned," it says,) "of righteousness,
and of the coming judgment," and of the resurrection. And such was the
force of his words, that they even terrified the governor.[*] This man
is succeeded in his office by another, and he leaves Paul a prisoner:
and yet he ought not to have done this; he ought to have put an end to
the business: but he leaves him, by way of gratifying them. They
however were so urgent, that they again besought the judge. Yet against
none of the Apostles had they set themselves thus pertinaciously;
there, when they had attacked, anon they desisted. So providentially is
he removed from Jerusalem, having to do with such wild beasts. And they
nevertheless request that he might be brought again there to be tried.
"Now when Festus was come into the province, after three days he
ascended from Caesarea to Jerusalem. Then the high priest and the chief
of the Jews informed him against Paul, and besought him, and desired
favor against him, that he would send for him to Jerusalem, laying wait
in the way to kill him." (ch. xxv. 1-3.) Here now God's providence
interposed, not permitting the governor to do this: for it was natural
that he having just come to the government would wish to gratify them:
but God suffered him not. "But Festus answered, that Paul should be
kept at Caesarea, and that he himself would depart shortly thither. Let
them therefore, said he, which among you are able, go down with me, and
accuse this man, if there be any wickedness in him. And when he had
tarried among them more than ten days, he went down unto Caesarea; and
the next day sitting on the judgment seat commanded Paul to be
brought." (v. 4-6.) But after they came down, they forthwith made their
accusations shamelessly and with more vehemence: and not having been
able to convict him on grounds relating to the Law, they again
according to their custom stirred the question about Caesar, being just
what they did in Christ's case. For that they had recourse to this is
manifest by the fact, that Paul defends himself on the score of
offences against Caesar. "And when he was come, the Jews which came
down from Jerusalem stood round about, and laid many and grievous
complaints against Paul, which they could not prove. While he answered
for himself, Neither against the law of the Jews, neither against the
temple, nor yet against Caesar, have I offended anything at all. But
Festus, willing to do the Jews a pleasure, answered Paul, and said,
Wilt thou go up to Jerusalem, and there be judged of these things
before me "? (v. 7-9.) Wherefore he too gratifies the Jews, the whole
people, and the city. Such being the case, Paul terrifies him also,
using a human weapon for his defence. "Then said Paul, I stand at
Caesar's judgment seat, where I ought to be judged; to the Jews have I
done no wrong, as thou very well knowest. For if I be an offender, or
have committed anything worthy of death, I refuse not to die: but if
there be none of these things whereof these accuse me, no man may
deliver me unto them. I appeal unto Caesar." (v. 10-11.) Some one might
say, How is it, that having been told, "Thou must also bear witness of
Me in Rome," (ch. xxiii. 11), he, as if unbelieving, did this? God
forbid: nay, he did it, because he so strongly believed. For it would
have been a tempting of God to be bold on account of that declaration,
and to cast himself into numberless dangers, and to say: "Let us see if
God is able even thus to deliver me." But not so does Paul; no, he does
his part, all that in him lies, committing the whole to God. Quietly
also he reproves the governor: for, "If, says he, I am an offender,
thou doest well: but if not, why dost thou give me up?" "No man," he
says, "may sacrifice me." He put him in fear, so that even if he
wished, he
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could not sacrifice him to them; while also as an excuse to them he had
Paul's appeal to allege. "Then Festus, when he had con-ferred with the
council, answered, Hast thou appealed unto Caesar? unto Caesar shalt
thou go. And after certain days king Agrippa and Bernice came unto
Caesarea to salute Festus." (v. 12, 13.) Observe, he communicates the
matter to Agrippa, so that there should be other hearers once more,
both the king, and the army, and Bernice. Thereupon a speech in his
exculpation. "And when they had been there many days, Festus declared
Paul's, cause unto the king, saying, There is a certain man left in
bonds by Felix: about whom, when I was at Jerusalem, the chief priests
and the elders of the Jews informed me, desiring to have judgment
against him. To whom I answered, It is not the manner of the Romans to
deliver any man to die, before that he which is accused have the
accusers face to face, and have license to answer for himself
concerning the crime laid against him. Therefore, when they were come
hither, without any delay on the morrow I sat on the judgment seat, and
commanded the man to be brought forth. Against whom when the accusers
stood up, they brought none accusation of such things as I supposed:
but had certain questions against him of their own superstition, and of
one Jesus, which was dead, whom Paul affirmed to be alive. And because
I doubted of such manner of questions, I asked him whether be would go
to Jerusalem, and there be judged of these matters. But when Paul had
appealed to be reserved unto the hearing of Augustus, I commanded him
to be kept till I might send him to Caesar. Then Agrippa said unto
Festus, I would also hear the man myself. To-morrow, said he, thou
shalt hear him." (v. 14-22.) And observe a crimination of the Jews, not
from Paul, but also from the governor. "Desiring," he says, "to have
judgment against him." To whom I said, to their shame, that "it is not
the manner of the Romans," before giving an opportunity to speak for
himself, "to sacrifice a man." But I did give him (such opportunity),
and I found no fault in him. "Because I doubted," says he, of "such
manner of questions: he casts a veil also over his own wrong. Then the
other desires to see him. (b) But let us look again at what has been
said.[1] (Recapitulation.) "And when Felix," etc. (v. 22.)
Observe on all occasions how the governors try to keep off from
themselves the annoyance of the Jews, and are often compelled to act
contrary to justice, and seek pretexts for deferring: for of course it
was not from ignorance that he deferred the cause, but knowing it. And
his wife also hears, together with the governor. (v. 24.) This seems to
me to show great honor. For he would not have brought his wife to be
present with him at the hearing, but that be thought great things of
him. It seems to me that she also longed for this. And observe how Paul
immediately discourses not only about faith, nor about remission of
sins, but also about practical points of duty. "Go thy way," he says,
"for this time: when I have a convenient season, I will call for thee."
(v. 25.) Observe his hardness of heart: hearing such things, "he hoped
that he should receive money from him !" (v. 26.) And not only so, but
even after conversing with him--for it was towards the end of his
government--he left him bound, "willing to show the Jews a pleasure"
(v. 27): so that he not only coveted money, but also glory. How, O
wretch, canst thou look for money from a man who preaches the contrary?
But that he did not get it, is evident from his leaving him bound; he
would have loosed him, had he received it. "Of temperance," it says, he
reasoned; but the other was hankering to receive money from him who
discoursed these things! And to ask indeed he did not dare: for such is
wickedness: but he hoped it. "And when two years were completed," etc.,
so that it was but natural that he showed them a pleasure, as he had
been so long governor there. "Now when Festus was come into the
province," etc. (ch. xxv. 1, 2.) At the very beginning, the priests
came to him, who would not have hesitated to go even to Caesarea,
unless he had been seen immediately coming up, since immediately on his
arrival they come to him. And he spends ten days? in order, I suppose,
to be open to those who wished to corrupt him with bribes. But Paul was
in the prison. "They besought him," it says, "that he would send for
him:" why did they desire it as a favor, if he was deserving of death?
But thus their plotting became evident even to him, so that discoursing
of it (to Agrippa), he says, "desiring to have judgment against him."
They wanted to induce him to pass sentence now immediately, being
afraid of Paul's tongue. What are ye afraid of? What are ye in
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such a hurry? In fact, that expression, "that he should be kept "[1]
(v. 4), shows this. Does he want to escape? "Let them therefore," he
says, "which among you are able, accuse him." (v. 5.) Again accusers,
again at Caesarea, again Paul is brought forth. And having come,
immediately "he sat on the judgment-seat" (v. 6); with all his haste:
they so drove, so hurried him. While as yet he had not got acquainted
with the Jews, nor experienced the honor paid to him by them, he
answered rightly: but now that he had been in Jerusalem ten days, he
too wants to pleasure them (by sacrificing Paul to them): then, also to
deceive Paul, "Wilt thou," says he, "be judged there of these things by
me?" (v. 9.) I am not giving thee up to them--but this was the
fact--and he leaves the point to his own choice, that by this mark of
respect he might get him to yield: since his was the sentence,[2] and
it would have been too barefaced, when he had been convicted of nothing
here, to take him back thither. "But Paul said, At Caesar's tribunal am
I standing," etc. (v. 10): he did not say, I will not, lest he should
make the judge more vehement, but (here) again is his great boldness:
They cast me out once for all, themselves, and by this they think to
condemn me, by their showing that I have offended against Caesar: at
his bar I choose to be judged, at the bar of the injured person
himself. "To the Jews have I done no wrong, as thou also very well
knowest." Here now he reproved him, that he too wished to sacrifice him
to the Jews: then, on the other hand, he relaxes (the sternness of) his
speech: "if then I be an offender, or have committed anything worthy of
death, I refuse not to die." I utter sentence against myself. For along
with boldness of speech there must be also justness of cause, so as to
abash (the hearer). "But if there be nothing in the things whereof
these accuse me, no man "--however he may wish it--"no man may
sacrifice me to please them." He said, not, I am not worthy of death,
nor, I am worthy to be acquitted, but, I am ready to take my trial
before Caesar. At the same time too, remembering the dream, he was the
more confident to appeal. (ch. xxiii. II.) And he said not, Thou
(mayest not), but, neither any other man may sacrifice me, that it
might be no affront to him. "Then Festus, when he had conferred with
the council "--do you observe how he seeks to gratify them? for this is
favor --" having conferred," it says, "with the council, he said, Hast
thou appealed unto Caesar? unto Caesar shall thou go." (v. 12.) See how
his trial is again lengthened out, and how the plot against him becomes
an occasion for the preaching: so that with ease and in safe custody he
should be taken away to Rome,[3] with none to plot evil against him:
for it was not the same thing his simply coming there, and his coming
on such a cause. For, in fact this was what made the Jews come together
there. (ch. xxviii. 17.) Then again, some time passes while he tarries
at Jerusalem, that you may learn, that, though some time passed, the
evil design against him prevails nothing, God not permitting it. But
this king Agrippa, who was also a Herod, was a different Agrippa, after
him of James' time, so that this is the fourth (Herod). See how his
enemies cooperate with him against their will. To make the audience
large, Agrippa falls into a desire of hearing: and he does not simply
hear, but with much parade. And see what a vindication
(<greek>apologian</greek>) ! So writes Festus,[4] and the
ruthlessness of the Jews is openly made a show of: for when it is the
governor that says these things, he is a witness above all suspicion:
so that the Jews are condemned by him also. For, when all had
pronounced sentence against them, then, and not sooner, God brings upon
them the punishment. But observe: Lysias gave it against them, Felix
against them, Festus against them--although he wished to gratify
them[5]--Agrippa against them. What further? The Pharisees--even they
gave it against themselves. No evil, says Festus, "of such things as I
supposed: no accusation did they bring against him." (v. 18.) And yet
they did bring it: true, but they did not prove it: for their evil
design and daring plot against him gave cause to surmise this, but the
examination brought out nothing of the kind. "And of one Jesus," he
says, "which was dead." (v. 19.) He says naturally enough, "of one"
(Jesus), as being a man in office, and not caring for these things.
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"And not knowing, for my part, what to make of the enquiry concerning
these things" (v. 20)--of course, it went beyond a judge's hearing, the
examining into these matters. If thou art at a loss, why dost thou drag
him to Jerusalem? But the other would not deign this: no, "To Caesar"
(says he); as in fact it was touching Caesar that they accused him Do
you hear the appeal? hear the plotting of the Jews? hear their factious
spirit? All these things provoked him to a desire (of hearing him): and
he gives them the gratification and Paul becomes more renowned. For
such as I said, are the ill designs (of enemies). Had not these things
been so, none of these rulers would have deigned to hear him, none
would have heard with such quietness and silence. And he seems indeed
to be teaching, he seems to be making a defence; but he rather makes a
public harangue with much orderliness. Then let us not think that ill
designs against us are a grievous thing. So long as we do not make ill
designs against ourselves, no one will be able to have ill designs
against us: or rather, people may do this, but they do us no hurt; nay,
even benefit us in the highest degree: for it rests with ourselves,
whether we shall suffer evil, or not suffer evil. Lo ! I testify, and
proclaim with a loud voice, more piercing even than the sound of a
trumpet--and were it possible to ascend on high and cry aloud, I would
not shrink from doing it--him that is a Christian, none of all the
human beings that inhabit the earth will have power to hurt. And why do
I say, human beings? Not even the Evil Spirit himself, the tyrant, the
Devil, can do this, unless the man injure himself; be what it may that
any one works, in vain he works it. For even as no human being could
hurt an angel, if he were on earth, so neither can one human being hurt
another human being. But neither again will he himself be able to hurt
another, so long as he is good. What then can be equal to this, when
neither to be hurt is possible, nor to hurt another? For this thing is
not less than the former, the not wishing to hurt another. Why, that
man is a kind of angel, yea, like God. For such is God; only, He indeed
(is such) by nature, but this man, by moral choice: neither to be hurt
is possible (for either), nor to hurt another. But this thing, this
"not possible,' think not that it is for any want of power--for the
contrary to this is want of power--no, I speak of the morally
incompatible (<greek>to</greek>
<greek>anendekton</greek>). For the (Divine) Nature is
neither Itself susceptible of hurt, nor capable of hurting another:
since this very thing in itself is a hurt. For in no other way do we
hurt ourselves, than by hurting another, and our greatest sins become
such from our doing injury to ourselves. So I that for this reason also
the Christian cannot be hurt, namely, because neither can he hurt. But
how in hurting others we hurt ourselves, come, let us take this saying
in hand for examination in detail. Let a man wrong another, insult,
overreach; whom then has he hurt? is it not himself first? This
is plain to every one. For to the one, the damage is in money, to
himself, it is in the soul; to destruction, and to punishment. Again,
let another be envious: is it not himself he has injured? For such is
the nature of injustice: to its own author first it does incalculable
hurt. "Yes,[1] but to another also?" True, but nothing worth
considering: or rather, not even a little--nay, it even benefits him.
For let there be,--as the whole matter lies most in these
examples,--let there be some poor man, having but little property and
(barely) provided with necessary food,[2] and another rich and wealthy,
and having much power, and then let him take the poor man's property,
and strip him naked, and give him up to starvation, while he shall
luxuriate in what he has unjustly taken from the other: not only has he
not hurt that man at all--he has even benefited him, while himself he
has not only not benefited, but even hurt. For how should it be
otherwise? In the first place, harassed by an evil conscience, and day
by day condemning himself and being condemned by all men: and then,
secondly, in the judgment to come. But the other, how is he benefited?
Because to suffer ill and bear it nobly, is great gain: for it is a
doing away of sins, this suffering of ill, it is a training to
philosophy, it is a discipline of virtue. Let us see which of the two
is in evil case, this man or that. For the one, if he be a man of
well-ordered mind, will bear it nobly: the other will be every day in a
constant tremor and misgiving: which then is hurt, this man or that?
"You talk idly," say you: "for when a man has nothing to eat, and is
forced to bewail himself and to feel himself very wretched, or comes
and begs, and gets nothing. is not that a ruining of both soul and
body?" No, it is you that talk idly: for I show facts in proof. For
say, does none of the rich feel himself wretched? What then? Is poverty
the cause of his wretchedness? "But he does not starve." And what of
that? The greater is the punishment, when having riches he does
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this. For neither does wealth make a man strong-minded, nor poverty
make him weak otherwise none of those living in wealth would pass a
wretched life, nor would any of those in poverty (not) curse his fate.
But that yours is indeed the idle talk, I will make manifest to you
from hence. Was Paul in poverty or in wealth? did he suffer hunger, or
did he not? You may hear himself saying, "In hunger and thirst." (2
Cor. xi. 27.) Did the prophets suffer hunger, or did they not? They too
had a hard time of it. "Again, you fetch up Paul to me, again the
prophets, some ten or twenty men." But whence shall I bring examples?
"Show me from the many some who bear ills nobly." But[1] the rare is
ever such: however, if you will, let us examine the matter as it is in
itself. Let us see whose is the greater and sharper care, whose the
more easy to be borne. The one is solicitous about his necessary food,
the other about numberless matters, freed from that care. The rich man
is not afraid on the score of hunger, but he is afraid about other
things: oftentimes for his very life. The poor man is not free from
anxiety about food, but he is free from other anxieties, he has safety,
has quietness, has security.
If to injure another is not an evil, but a good,
wherefore are we ashamed? wherefore do we cover our faces? Wherefore,
being reproached, are we vexed and disconcerted? If the being injured
is not a good thing, wherefore do we pride ourselves, and glory in the
thing, and justify ourselves on its account? Would you learn how this
is better than that? Observe those who are in the one condition, and
those who are in the other. Wherefore are laws? Wherefore are courts of
justice? Wherefore punishments? Is it not, on account of those men, as
being diseased and unsound? But the pleasure lies great, you will say.
Let us not speak of the future: let us look into the present. What is
worse than a man who is under such a suspicion as this? what more
precarious? what more unsound? is he not always in a state of
shipwreck? Even if he do any just thing, he, is not credited, condemned
as he is by all on account of his power (of injuring): for in all who
dwell with him he has accusers: he cannot enjoy friendship: for none
would readily choose to become the friend of a man who has such a
character, for fear of becoming implicated with him in the opinion held
of him. As if he were a wild beast, all men turn away from him; as from
a pest, a foe, a man-slayer, and an enemy of nature, so they shrink
from the unjust man. If he who has wronged another happen to be brought
into a court of justice, he does not even need an accuser, his
character condemns him in place of any accuser. Not so he who is
injured; he has all men to take his part, to condole with him, to
stretch out the hand of help: he stands on safe ground. If to injure
another be a good and a safe thing, let any one confess that he is
unjust: but if he dares not do this, why then does he pursue it as a
good thing? But let us see in our own persons, if his same be done
there, what evils come of it: (I mean,) if any of the parts or
functions within us having overstepped its proper bounds, grasp at the
office of some other. For let the spleen, if it will, have left its
proper place, and seize on the part belonging to some other organ along
with its own, is not this disease? The moisture within us, let it fill
every place, is it not dropsy and gout?[2] is not this to ruin itself,
along with the other? Again, let the bile seek for a wide room, and let
the blood be diffused throughout every part. But how is it in the soul
with anger, lust, and all the rest. if the food exceed its proper
measure? Again in the body, if the eye wish to take in more, or to see
more than is allotted to it, or admit a greater light than is proper.
But if, when the light is good, yet the eye is ruined, if it choose to
see more than is right: consider what it must be in the case of an evil
thing. If the ear take in a (too) loud voice, the sense is stunned: the
mind, if it reason about things above itself, it is overpowered: and
whatever is in excess, mars all. For this is
<greek>pleonexia</greek>, the wanting to have more than
what is marked off and allotted. So too in respect of money; when we
will needs put upon (us) more burdens (than is meet), although we do
not perceive it, to our sore hurt we are nourishing within ourselves a
wild beast; much having, yet much wanting, numberless the cares we
entangle ourselves withal, many the handles we furnish the devil
against ourselves. In the case of the rich, however, the devil has not
even need of labor, so surely do their very concerns of business of
themselves ruin them. Wherefore I beseech you to abstain from the lust
of these things, that we may be enabled to escape the snares of the
evil one, and having taken hold of virtue, to attain unto the good
things eternal, through the grace and mercy of our Lord Jesus Christ,
with Whom to the Father and the Holy Ghost together be glory forever.
Amen.
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HOMILY LII.
ACTS XXV. 23.
"And on the morrow, when Agrippa was come, and Bernice with great pomp,
and was entered into the place of hearing, with the chief captains, and
principal men of the city, at Festus' commandment Paul was brought
forth.
See what an audience is gathered together for Paul.
Having collected all his guards, the governor is come, and the king,
and the tribunes, "with the principal men," it says, "of the city."
Then Paul being brought forth, see how he is proclaimed as conqueror.
Festus himself acquits him from the charges, for what says Festus? "And
Festus said, King Agrippa, and all men which are here present
with us, ye see this man, about whom all the multitude of the Jews have
dealt with me, both at Jerusalem, and also here, crying that he ought
not to live any longer. But when I found that he had committed nothing
worthy of death, and that he himself hath appealed to Augustus, I have
determined to send him. Of whom I have no certain thing to write unto
my lord. Wherefore I have brought him forth before you, and especially
before thee, O king Agrippa, that, after examination had, I might have
somewhat to write. For it seemeth to me unreasonable to send a
prisoner, and not withal to signify the crimes laid against him." (v.
24-27.) Mark how he accuses them, while he acquits him. O what an
abundance of justifications! After all these repeated examinations, the
governor finds not how he may condemn him. They said he was worthy of
death. On this account he said also: "When I found," says he "that he
had committed nothing worthy of death.--Of whom I have no certain thing
to write to my lord." This too is a proof of Paul's spotlessness, that
the judge found nothing to say concerning him. "Therefore I have
brought him forth," he says, "before you. For it seemeth to me
unreasonable to send a prisoner, and not withal to signify the crime
laid against him." Such were the great straits into which the Jews
brought themselves and their rulers! What then? "Agrippa said to Paul,
Thou art permitted to speak for thyself." (ch. xxvi. I.) From his great
desire to hear, the king permits him to speak. But Paul speaks
out forthwith with boldness, not flattering, but for this reason saying
that he is happy, namely, because (Agrippa) knew all. "Then Paul
stretched forth the hand, and answered for himself. I think myself
happy, king Agrippa, because I shall answer for myself this day before
thee touching all the things whereof I am accused of the Jews.
Especially because I know thee to be expert in all questions which are
among the Jews: wherefore I beseech thee to hear me patiently." (v. 2,
3.) And yet, had he been conscious of guilt, he should have feared at
being tried in the presence of one who knew all the facts: but this is
a mark of a clear conscience, not to shrink from a judge who has an
accurate knowledge of the circumstances, but even to rejoice, and to
call himself happy. "I beseech thee," he says, "to hear me patiently."
Since he is about to lengthen out his speech, and to say something
about himself, on this account, he premises an entreaty, and (then)
says: "My manner of life from my youth, which was at the first among
mine own nation at Jerusalem, know all the Jews: which knew me from the
beginning, if they would testify, that after the most straitest sect of
our religion I lived a Pharisee." (v. 4, 5.) Then how should I have
become a seditious person, who when young was (thus) testified of by
all? Then too from his sect: "after the most straitest sect" says he,
"of our religion I lived." "What then, if though the sect indeed be
worthy of admiration, thou art evil?" Touching this also I call all to
witness--touching my life and conversation. "And now I stand and am
judged for the hope of the promise made of God unto our fathers: unto
which promise our twelve tribes, instantly serving God day and night,
hope to come. For which hope's sake, king Agrippa, I am accused of the
Jews. Why should it be thought a thing incredible with you, that God
should raise the dead?" (v. 6-8.) Two arguments he lays down for the
Resurrection: one, the argument from the prophets: and he does not
bring forward any prophet (in particular,) but the doctrine itself as
held by the Jews: the other and stronger one, the argument from the
facts--(especially from this,) that Christ Himself held discourse
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with him. And he lays the ground for this by (other) arguments,
relating accurately his former madness. Then too, with high
commendation of the Jews, he says, "Night and day," says he, "serving
(God)look to attain unto." So that even if I had not been of
unblemished life, it is not for this (doctrine) that I ought to be
brought to trial:--"for which hope, king Agrippa, I am accused of the
Jews." And then another argument "Why should it be thought a thing
incredible with you, that God should raise the dead?" Since, if such an
opinion had not existed, if they had not been brought up in these
dogmas, but they were now for the first time brought in, perhaps[1]
some one might not have received the saying. Then he tells, how he
persecuted: this also helps the proof: and he brings forward the chief
priests as witnesses, and the "strange cities," and that he heard Him
saying to him, "It is hard for thee to kick against the pricks," and
shows the mercifulness of God, that, though being persecuted He
appeared (to men), and did that benefit not to me only, but also sent
me as teacher to others: and shows also the prophecy, now come to pass,
which he then heard, "Delivering thee from the people, and from the
Gentiles, unto whom I send thee." Showing all this, he says: "I verily
thought with myself, that I ought to do many things contrary to the
name of Jesus of Nazareth. Which thing I also did in Jerusalem: and
many of the saints did I shut up in prison, having received authority
from the chief priests; and when they were put to death, I gave my
voice against them. And I punished them oft in every synagogue, and
compelled them to blaspheme; and being exceedingly mad against them, I
persecuted them even unto strange cities. Whereupon as I went to
Damascus with authority and commission from the chief priests, at
midday, O king, I saw in the way a light from heaven, above the
brightness of the sun, shining round about me and them which journeyed
with me. And when we were all fallen to the earth, I heard a voice
speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why
persecutest thou Me? it is hard for thee to kick against the pricks.
And I said, Who art Thou, Lord? And he said, I am Jesus whom thou
persecutest; but rise, and stand upon thy feet: for I have appeared
unto thee for this purpose, to make thee a minister and a witness both
of these things which thou hast seen, and of those things in the which
I will appear unto thee: delivering thee from the people, and from the
Gentiles, unto whom now I send thee, to open their eyes, and to turn
them from darkness to light, and from the power of Satan unto God, that
they may receive forgiveness of sins (v. 9-18):--observe[2] how mildly
he discourses--God, he says, said (this) to me, "that they may receive
forgiveness of sins, and inheritance among them which are--sanctified
by faith that is in Me." By these things, says he, I was persuaded, by
this vision He drew me to Himself, and so persuaded me, that I made no
delay. "Whereupon, O king Agrippa, I was not disobedient unto the
heavenly vision: but showed first unto them of Damascus, and at
Jerusalem, and throughout all the coasts of Judea, and then to the
Gentiles, that they should repent and turn to God, and do works meet
for repentance." (v. 19, 20.) I therefore, who instructed others also
concerning the most excellent way of living, how should I myself have
become the author of sedition and contention? "For these causes the
Jews caught me in the temple, and went about to kill me. Having
therefore obtained help of God, I continue unto this day, witnessing
both to small and great, saying none other things than those which the
prophets and Moses did say should come." (v. 21, 22.) See how free from
flattery his speech is, and how he ascribes the whole to God. Then his
boldness--but neither do I now desist: and the sure grounds--for it is
from the prophets that I urge the question, "Whether the Christ was to
suffer:" then[3] the Resurrection and the promise, "Whether He, as the
first to rise from the dead, should show light unto the people and to
the Gentiles." (v. 23.) Festus saw the boldness, and what says he? For
Paul was all along addressing himself to the king--he was in a manner
annoyed,[4] and says to him, "Thou art beside thyself, Paul:" for,
"while he thus discoursed, Festus said with a loud voice, Paul, thou
art beside thyself: much learning doth make thee mad." (v. 24.) What
then says Paul? With gentleness, "I am not mad," says he, "most noble
Festus; but speak forth the words of truth
310
and soberness." (v. 25.) Then too he gives him to understand why,
turning from him, he addressed his speech to the king: "For the king
knoweth of these things, before whom also I speak freely: for I am
persuaded that none of these things are hidden from him: for this thing
was not done in a corner." (v. 26.) He shows, that (the king) knows all
perfectly; at the same time, all but saying to the Jews, And ye indeed
ought to have known these things--for this is the meaning of that which
he adds, "For this thing was not done in a corner. And Agrippa, said to
Paul, E<greek>n</greek> <greek>oliUw</greek>
thou persuadest me to be a Christian." What is
<greek>en</greek> <greek>oliUw</greek>?[1]
"Within a little, <greek>para</greek>
<greek>aikron</greek>. "And Paul said, I could pray to
God," <greek>kai</greek> <greek>en</greek>
<greek>oliUw</greek> <greek>kai</greek>
<greek>pollp</greek>, (that is) "I could pray to God," for
my part, not "in little" (but "in much "): he does not simply pray, he
prays (not briefly, but) with largeness--"that not only thou, but also
all that hear me this day, were such as I am."* Then he adds, "except
these bonds;" and yet it was matter of glory; true, but looking to
their notion of it, therefore says he, "except these bonds." (v. 27-29.)
(Recapitulation.) "And on the morrow," etc. (v. 23.)
The Jews desisted ever since Paul exercised his right of appeal.[2]
Then also for him the theatre becomes a splendid one: "with great pomp"
they were present. "And Festus said," etc. "The whole multitude of the
Jews--"not some of them only, and others not so--"both at Jerusalem,
and also here," they said "that he ought not to live any longer." (v.
24.) "And I having found," etc. It shows that he did right in appealing
to CAEsar. For if[3] though they had no great matter to allege against
him, yet those (at Jerusalem) were mad against him, with good reason
may he go to CAEsar. "That after examination had by you," he says, "I
may get somewhat to write." Observe how the matter is repeatedly put to
the test. The Jews therefore may thank themselves for this
vindication[4] (of Paul), which would come to the ears of those also
who were at Rome. See how they become the unwilling heralds both of
their own wickedness and of Paulus virtue, even to the emperor himself:
so that Paul was carried away (to Rome)with more renown than if he had
gone thither without bonds: for not as an impostor and a deceiver,
after so many judges had acquitted him, was. he now carried thither.
Quit therefore of all charges,[5] among those with whom he was bred and
born, and not only so, (but) thus free from all suspicion, he makes his
appearance at Rome. "Then Paul," etc. (ch.
311
xxvi. I-3.) And he said not, Why is this? once for all I have appealed
to CAEsar: I have been tried many times: when will there be an end of
this? but what did he? Again he is ready to render an account, and
that, before the man who was the best informed on the subject; and with
much boldness, seeing they were not his judges to condemn him: but
still, though they were not his judges, since that declaration was in
force, "Unto CAEsar shall thou go, he renders an account and gives full
answers, "touching all the things," and not merely on one and another
here and there. They accuse me of sedition, accuse me of heresy, accuse
me that I have profaned the temple: "touching all these things I answer
for myself:" now that these are not things in accordance with my ways,
my accusers themselves are witnesses: "my manner of life from my
youth," etc. (v. 4.) which is what he says on a former occasion "Being
a zealot." (ch. xxii. 3.) And when the whole people was present, then
he challenges their testimony: not[1] before the tribunal, but before
Lysias, and again here, when more were present: whereas in that hearing
there needed not much vindication of himself, since Lysias' letter
exculpated him. "Know all the Jews," he says, "which knew me from the
beginning."And he does not say what kind of life his was, but leaves it
to their own conscience, and lays the whole stress on his sect, as he
would not have chosen that sect, if he had been a man of evil
disposition and bad character (<greek>ponhros</greek>
<greek>kai</greek> <greek>mokqhros</greek>).
"But, for this hope" (Mss. and Edd.
<greek>airesews</greek>) he says, "I stand and am judged."
(v. 6, 7.) This hope is honored among themselves also, because of this
they pray, because of tiffs they worship, that unto this they may
attain: this same do I show forth. Why then, it is acting like madmen,
to be doing all things for the sake of attaining to this, and yet to
persecute him who believes in the same. "I indeed thought with myself,"
that is, I determined, "to do many things contrary to the name of Jesus
of Nazareth." (v. 9.) I was not one of Christ's disciples: among those
who fought against Him, was I. Whence also he is a witness who has a
right to be believed, because he, a man who was doing numberless
things, makes war on the believers, persuading them to blaspheme,
stirring up all against them, cities, rulers, and by himself doing all
this of his own accord, was thus suddenly changed. Then again the
witnesses, those who were with him: next he shows what just cause he
had to be persuaded, both from the light, and from the prophets, and
from the resuits, and from the things which have now taken place. See
accordingly, how both from the prophets, and from these particulars, he
confirms the proof to them. For that he may not seem to be broaching
some novelty, although he had great things to say, yet he again
takes refuge with the prophets, and puts this as a question for
discussion.[2] Now this had a stronger claim upon belief, as having
actually come to pass: but since he alone saw (Christ), he again
fetches proof of it from the prophets. And see how he does not
discourse alike in the court of justice, and in the assembly (of his
own people); there indeed he says, "ye slew Him:" but here no such
thing, that he might not kindle their anger more: but he shows the same
thing, by saying, "Whether the Christ was to suffer." He so frees them
from accusations: for the prophets, he says, say this. Therefore
receive ye also the rest. Since he has mentioned the vision, he then
without fear goes on to speak also of the good wrought by it. "To turn
them from darkness to light, and from the power of Satan unto God. For
to this end have I appeared unto thee" (v. 1618), not to punish, but to
make thee an Apostle. He shows the evils which possess unbelievers,
"Satan, darkness;" the good things belonging to believers, light, God,
"the inheritance of the saints. Whereupon, O king Agrippa," etc. (v.
19, 20.) He not only exhorts them to repent, but also to show forth a
life worthy of admiration. And see how everywhere the Gentiles are
admitted into connection with the people (Israel): for those who were
present were of the Gentiles. "Testifying," he says, "both to great and
small," (v. 22) that is, both to distinguished and undistinguished.
This is also for the soldiers. Observe: having left the post of
defendant, he took up that of teacher--and therefore also it is that
Festus says to him, "Thou art beside thyself"--but then, that he may
not seem to be himself the teacher, he brings in the prophets, and
Moses: "Whether the Christ was to suffer, whether He as the first to
rise from the dead should show light both to the people, and to the
Gentiles."
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(v. 53.) "And Festus said with a loud voice"--in such anger and
displeasure (did he speak)--"Paul, thou art beside thyself." What then
said Paul? "I am not mad," etc. "For this thing," he says, "was not
done in a corner." (v. 25, 26.) Here he speaks of the Cross, of the
Resurrection: that the doctrine was come to every part of the world.
"King Agrippa," he says, "believest thou"--he does not say, the
Resurrection, but--"the prophets?" (v. 57.) Then he forestalls him, and
says: "I know that thou believest." 'E<greek>n</greek>
<greek>oliUw</greek> (i.e. within a little,) "almost thou
persuadeth the to be a Christian." (v. 28.) Paul did not understand
what the phrase <greek>en</greek>
<greek>oliUw</greek> meant: he thought it meant
<greek>ex</greek> <greek>oliUou</greek> (i.e.
with little cost or trouble), wherefore also he answers (as) to this:
so unlearned was he.[1] And he said not, I do not wish (that), but, "I
pray that not only thou, but also all that hear." Mark how free from
flattery his speech is.--"I pray that this day they may be all such as
I am, except these bonds." (v. 29.) He, the man that glories in his
bonds, that puts them forth as a golden chain, deprecates them for
these men: for they were as yet too weak in their minds, and it was
rather in condescension that he so spake. For what could be better than
those bonds which always in his Epistles he prefers (to all things
else), saying, "Paul, a prisoner of Jesus Christ:" (Eph. iii. I) and
again, "On this account I am bound with this chain" (Acts xxviii. 20),
"but the word of God is not bound;" and, "Even unto bonds, as an
evil-doer." (2 Tim. ii. 9.) The punishment was twofold. For if indeed
he had been so bound, as with a view to his good, the thing would have
carried with it some consolation: but now (he is bound) both "as an
evil-doer," and as with a view to very ill consequences; yet for none
of these things cared he.[2]
Such is a soul winged with heavenly love. For if
those who cherish the foul (earthly passion which men call) love, think
nothing either glorious of precious, but those things alone which tend
to gratify their lust, they think both glorious and honorable, and
their mistress is everything to them; much more do those, who
have been taken captive by this heavenly love, think nothing of the
cost (<greek>ta</greek>
<greek>epitimia</greek>). But if we do not understand what
I am saying, it is no marvel, while we are unskilled in this Divine
Wisdom. For if any one be caught with the fire of Christ's love, he
becomes such as a man would become who dwelt alone upon the earth, so
utterly careless is he for glory or disgrace: but just as if he dwelt
alone, he would care for nothing, no more does he in this case. As for
trials, he so despises them, both scourges and imprisonments, as though
the body in which he suffers these things were another's and not his
own, or as though he had got a body made of adamant: while as for the
sweet things of this life, he so laughs them to scorn, is so insensible
to them, as we are insensible of dead bodies, being ourselves dead. He
is as far from being taken captive by any passion, as the gold refined
in the fire and purified is free from alloy. For even as flies would
not dart into the midst of a flame, but fly from it, so the passions
dare not even to come near this man. Would that I could bring forward
examples of all this from among ourselves: but since we are at a loss
for such, we must needs betake ourselves to this same Paul. Observe him
then, how he felt towards the whole world. "The world is crucified unto
me," he says, "and I unto the world" (Gal. vi. 14): I am dead to the
world, and the world is dead to me. And again: "It is no longer. I that
live, but Christ liveth in me.(ib. ii. 20.) And, to show you that he
was as it were in solitude, and so looked upon the things present, hear
himself saying, "While we look not at the things which are seen, but at
the things which are not seen." (2 Cor. iv. 18.) What sayest thou?
Answer me. And yet what thou sayest is the contrary; thou seest the
things invisible, and the visible thou seest not. Such eyes as thou
hadst gotten, such are the eyes which are given by Christ: for as these
bodily eyes see indeed the things that are seen, but things unseen they
see not: so those (heavenly eyes) do the contrary: none that beholds
the invisible things, beholds the visible: no one beholding the things
seen, beholds the invisible. Or is not this the case with us also? For
when having turned our mind inwards we think of any of the unseen
things, our views become raised above the
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things on earth.[1] Let us despise glory: let us be willing to be
laughed at rather than to be praised. For he indeed who is laughed at
is nothing hurt: but he who is praised is much hurt. Let us not think
much of those things which terrify men, but as we do in the case of
children, this let us do here: namely, if we see any one terrifying
children, we do not hold that man in admiration: since in fact whoever
does frighten, only frightens children; for were it a man, he could not
frighten him. Just as those who frighten (children in sport), do this
either by drawing up their eyelids, or by otherwise distorting their
face, but with the eye looking naturally and mild they would not be
able to do this: so these others do this, by distorting their mental
vision (<greek>to</greek>
<greek>dioratikon</greek> <greek>ths</greek>
<greek>dianoias</greek>). So that of a mild man and
beautiful in soul nobody would be afraid; on the contrary, we all
respect him, honor and venerate him. See ye not, how the man who causes
terror is also an object of hatred and abhorrence to us all? For of
those things which are only able to terrify what do we not turn away
from? Is it not so with wild beasts, with sounds, with sights, with
places, with the air, such as darkness? Let us not therefore think it a
great thing, if men fear us. For, in the first place, no man indeed is
frightened at us: and, secondly, it is no great thing (if they were).
Virtue is a great good: and see how great. However wretched we may deem
the things by means of which it consists, yet we admire virtue itself,
and count them blessed (that have it). For who would not count the
patient sufferer blessed, although poverty and such like things seem to
be wretched? When therefore it shines forth through those things which
seem to be wretched, see how surpassingly great this is ! Thinkest thou
much, O man, because thou art in power? And what sort of power? say,
was it conferred by appointment? (If so,) of men thou hast received
power: appoint thyself to it from within. For the ruler is not he who
is so called, but he who is really so. For as a king could not make a
physician or an orator, so neither can he make a ruler: since it is not
the (imperial)letters nor the name that makes a ruler. For, if you
will, let any man build a medicine-shop, let him also have pupils, let
him have instruments too and drugs, and let him visit those who are
sick: are these things sufficient to make a physician? By no means: but
there is need of art, and without that, not only do these things profit
nothing, but they even hurt: since it were better that he who is not a
physician should not even possess medicines. He that possesses them
not, neither saves nor destroys: but he that possesses them, destroys,
if he knows not how to use them: since the healing power is not only in
the nature of the medicines, but also in the art of the person applying
them: where this is not, all is marred. Such also is the ruler: he has
for instruments, his voice, anger, executioners, banishments, honors,
gifts, and praises; he has also for medicines., the law; has also for
his patients, men; for a place to practise in, the court of justice;
for pupils, he has the soldiers: if then he know not the science of
healing, all these profit him nothing. The judge is a physician of
souls, not of bodies: but if this art of healing the bodies needs so
much care, much more that of healing the soul, since the soul is of
more importance than the body. Then not the mere having the name of
ruler is to be a ruler: since others also are called by great names: as
Paul, Peter, James, and John: but the names do not make them that which
they are called, as neither does my name make me (to be that which John
was); I bear indeed the same name with that blessed man, but I am not
the same thing (<greek>omwnumos</greek>,
<greek>ou</greek> <greek>mhn</greek>
<greek>sunwnumos</greek>), I am not John, but am called so.
In the same way they are not rulers, but are called so. But those
others are rulers even without these adjuncts, just as also a
physician, though he may not actually practise his science, yet if he
have it in his soul, he is a physician. Those are rulers, who bear rule
over themselves. For there are these four things,[2] soul, family;
city, world: and the things form a regular progression
(<greek>odw</greek> <greek>probainei</greek>).
He therefore that is to superintend a family, and order it well, must
first bring his own soul into order; for it is his family: but if he
cannot order his own family, where there is but one soul, where he
himself is master, where he is always along with himself, how shall he
order others? He that is able to regulate his own soul, and makes the
one part to rule, the other to be subject, this man will be able to
regulate a family also: but he that can do this by a family, can do it
by a city also: and if by a city, then also by the world. But if he
cannot do this for his own soul, how then shall he be able to do it for
the world? These things have been spoken by me, that we may not be
excited about offices of rule; that we may know what ruling is: for
this (which is
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so called) is not ruling, but a there object of derision, mere slavery,
and many other names one might call it by. Tell me, what is proper to a
ruler? is it not to help one's subjects, and to do them good? What
then, if this be not the case? how shall he help others, who has not
helped himself? he who has numberless tyrannies of the passions in his
own soul, how shall he root out those of others? Again, with respect to
"luxury" or delightful living: the true luxury or delight is not this
(which is so called), but quite another thing. For as we have shown
that the ruler is not he who is so called, but another (who has
something more than the name), so the person who lives indeed in
delight is another sort of person (than he whom we so describe). For
"luxury" or delightful living seems indeed to be, the enjoying pleasure
and the gratifying the belly: yet it is not this thing, but the
contrary: it is, to have a soul worthy of admiration, and to be in a
state of pleasure. For let there be a man eating, drinking, and
wantoning; then let him suffer cares and loss of spirits: can this man
be said to be in a state of delight? Therefore, it is not eating and
drinking, it is the being in pleasure, that makes true luxury or
delightful living. Let there be a man who gets only dry bread, and let
him be filled with gladness: is not this pleasure? Well then, it is the
true luxury. Let us see then, to whom this befalls--whether to the
rich, or to those who are not rich? Neither to the one part altogether,
nor to the other, but to those who so order their own souls, that they
may not have many grounds for sorrows. And where is such a life as this
to be found? for I see you all eager and Wishing to hear what this life
is which has no sorrows. Well then, let this be acknowledged first by
you, that this is pleasure, this the true luxury, to have no sorrow to
cause annoyance; and ask not of me meats, and wine, and sauces, and
silken robes, and a sumptuous table. But if I shall show that apart
from all these such a life as that is present (within our reach), then
welcome thou this pleasure, and this life: for the most part of painful
things happen to us from our not calculating things as we ought. Who
then will have the most sorrows--he that cares for none of these
things, or he that cares for them? He that fears changes, or he that
does not fear? He that is in dread of jealousy, of envy, of false
accusations, of plottings, of destruction, or he that stands aloof from
these fears? He that wants many things, or he that wants nothing? He
that is a slave to masters without number, or he that is a slave to
none? He that has need of many things, or he that is free? He that has
one lord to fear, or he that fears despots innumerable? Well then,
greater is the pleasure here. This then let us pursue, and not be
excited about the things present: but let us laugh to scorn all the
pomp of life, and everywhere practise moderation, that we may be
enabled so to pass through this life, that it may he without pain, and
to attain unto the good things promised, through the grace and mercy of
our Lord Jesus Christ, with Whom to the Father and the Holy Ghost
together be glory, might, honor, now and ever, world without end. Amen.
HOMILY LIII.
ACTS XXVI. 30-32.
"And when he had thus spoken, the king rose up, and the governor,
and Bernice, and they that sat with them: and when they were gone
aside, they talked between themselves, saying, This man doeth nothing
worthy of death or of bonds. Then said Agrippa unto Festus, This man
might have been set at liberty, if he had not appealed unto Caesar."
SEE how again also they pass sentence in his favor,
and after having said, "Thou art beside thyself," (v. 24) they acquit
him, as undeserving not only of death, but also of bonds, and indeed
would have released him entirely, if he had not appealed to Caesar. But
this was done providentially, that he should also depart with bonds.
"Unto bonds," he says, "as an evil doer." (1 Tim. ii. 9.) For if his
Lord "was reckoned among the transgressors" (Mark xv. 28), much more
he: but as the Lord did not share with them in their character, so
neither did Paul. For in this is seen the marvellous thing, the being
mixed up with such, and vet receiving no harm from them. "And when it
was determined that we should sail into Italy, they delivered Paul and
certain other prisoners unto one named Julius, a centurion of Augustus'
band. And entering into a ship of Adramyttium, we launched, meaning to
sail
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by the coasts of Asia;one Aristarchus, a Macedonian of Thessalonica,
being with us. And the next day we touched at Sidon." (ch. xxvii. 1-3.)
See how far Aristarchus also accompanies Paul. To good and useful
purpose is Aristarchus present, as he would take back the report of all
to Macedonia. "And Julius courteously entreated Paul, and gave him
liberty to go unto his friends to refresh himself. Julius gave Paul
liberty," it says, acting "courteously, that he might refresh himself;"
as it was but natural that he should be much the worse from his bonds
and the fear, and the being dragged hither and thither. See how the
writer does not hide this either, that Paul wished" to refresh himself.
And when we had launched from thence, we sailed under Cyprus, because
the winds were contrary." (v. 4.) Again trials, again contrary winds.
See how the life of the saints is thus interwoven throughout: escaped
from the court of justice, they fall in with shipwreck and storm. "And
when we had sailed over the sea of Cilicia and Pam-phylia, we came to
Myra, a city of Lycia. And there the centurion found a ship of
Alexandria sailing into Italy; and he put us therein." (v. 5, 6.) "A
ship of Alexandria," it says. It is likely that both those (in the
former ship) would bear to Asia the report of what had befallen Paul,
and that these[1] would do the same in Lycia. See how God does not
innovate or change the order of nature, but suffers them to sail into
the unfavorable winds. But even so the miracle is wrought. That they
may sail safely, He did not let them go out in the (open) sea, but they
always sailed near the land. "And when we had sailed slowly many days,
and scarce were come over against Cnidus, the wind not suffering us, we
sailed under Crete, over against Salmone; and, hardly passing it, came
unto a place which is called the fair havens; nigh whereunto was the
city of Lasea. Now when much time was spent, and when sailing was
now dangerous, because the fast was now already past, Paul
admonished them." (v. 7-9.) By "the fast" here, I suppose he
means that of the Jews.[*] For they departed thence a long time after
the Pentecost, so that it was much about midwinter that they arrived at
the coasts of Crete. And this too was no slight miracle, that they also
should be saved on his account. "Paul admonished them, and said unto
them, Sirs, I perceive that this voyage will be with hurt and much
damage, not only of the lading and ship, but also of our lives.
Nevertheless the centurion believed the master and the owner of the
ship, more than those things which were spoken by Paul. And because the
haven was not commodious to winter in, the more part advised to depart
thence also, if by any means they might attain to Phenice, and there to
winter; which is an haven of Crete, and lieth toward the southwest and
northwest. And when the south wind blew softly, supposing that they had
obtained their purpose, loosing thence, they sailed close to Crete. But
not long after there arose against it a tempestuous wind, called
Euroclydon. And when the ship was caught, and could not bear up into
the wind, we let her drive" (R. V. "were driven.") (v. 10-15.) Paul
therefore advised them to remain, and he foretells what would come of
it:but they, being in a hurry, and being prevented by the place, wished
to winter at Phenice. Mark then the providential ordering of the
events: first indeed, "when the south wind blew softly, supposing they
had obtained their purpose," they loosed the vessel, and came orth;
then when the wind bore down upon them, they gave way to it driving
them, and were with difficulty saved. "And running under a certain
island which is called Clauda, we had much work to come by the boat:
which when they had taken up, they used helps, undergirding the ship;
and, fearing lest they should fall into the quicksands, strake
sail,§ and so were driven. And we being exceedingly tossed with a
tempest, the next day they lightened the ship; and the third day we
cast out with our own hands the tackling of the ship. And when neither
sun nor stars in many days appeared, and no small tempest lay on us,
all hope that we
316
should be saved was then taken away. But after long abstinence Paul
stood forth in the midst of them, and said, Sirs, ye should have
hearkened unto me, and not have loosed from Crete, and to have gained
this harm and loss." (v. 16-21.) Then after so great a storm he does
not speak as insultingly over them, but as wishing that at any rate he
might be believed for the future. Wherefore also he alleges what had
taken place for a testimony of the truth of what was about to be said
by him. "And now I exhort you to be of good cheer: for there shall be
no loss or any man's life among you, but of the ship. For there stood
by me this night the angel of God, whose I am, and whom I serve,
saying, Fear not, Paul; thou must be brought before Caesar: and, lo God
hath given thee all them that sail with thee. Wherefore, sirs, be of
good cheer, for I believe God, that it shall be even as it was told me.
Howbeit we must be cast upon a certain island." (v. 22-26.) And he
foretells two things; both that they must be cast upon an island, and
that though the ship would be lost, those who were in it should be
saved--which thing he spoke not of conjecture, but of prophecy--and
that he "must be brought before Caesar." But this that he says, "God
hath given thee all," is not spoken boastfully, but in the wish to win
those who were sailing in the ship: for (he spoke thus), not that they
might feel themselves bound to him, but that they might believe what he
was saying. "God hath given thee; "as much (as to say), They are worthy
indeed of death, since they would not listen to thee:however, this is
done out of favor to thee. "But when the fourteenth night was come, as
we were driven up and down in Adria, about midnight the shipmen deemed
that they drew near to some country; and sounded, and found it twenty
fathoms; and when they had gone a little further, they sounded again,
and found it fifteen fathoms. Then fearing lest they should have fallen
upon rocks, they cast four anchors out of the stern, and wished for the
day. And as the shipmen were about to flee out of the ship, when they
had let down the boat into the sea, under color as though they would
have cast anchors out of the foreship, Paul said to the centurion and
to the soldiers, Except these abide in the ship, ye cannot be saved.
Then the soldiers cut off the ropes of the boat, and let her fall off."
(v. 27-32.) The sailors however, were about to escape, having no faith
in what was said: but the centurion does believe Paul, For he says, If
these flee, "ye cannot be saved :" so saying, not on this account, but
that he might restrain them, and the prophecy might not fall to the
ground. See how as in a church they are instructed by the calmness of
Paul's behavior, how' he saved them out of the very midst of the
dangers. And it is of providential ordering that Paul is disbelieved,
that after proof of the facts, he might be believed: which accordingly
was the case. And he exhorts them again to take some meat, and they do
as he bids them, and he takes some first, to persuade them not by word,
but also by act, that the storm did them no harm, but rather was a
benefit to their souls. "And while the day was coming on, Paul besought
them all to take meat, saying, This day is the fourteenth day that ye
have tarried and continued fasting having taken nothing." (v. 33.) (b)
And how, say you, did they go without food, having taken nothing? how
did they bear it? Their fear possessed them, and did not let them fall
into a desire of food, being, as they were, at the point of extreme
jeopardy; (f) but they had no care for food. "Wherefore I pray you to
take some meat: for this is for your health: for there shall not an
hair fall from the head of any of you. And when he had thus spoken, he
took bread, and gave thanks to God in presence of them all: and when he
had broken it, he began to eat. Then were they all of good cheer, and
they also took some meat," (v. 34-36) seeing that there was no question
about their lives being saved. (d) "And we were in all in the ship two
hundred threescore and sixteen souls. And when they had eaten enough,
they lightened the ship, and cast out the wheat into the sea. And when
it was day, they knew not the land: but they discovered a certain creek
with a shore, into the which they were minded, if it were possible, to
thrust in the ship. And when they had taken up the anchors, they
committed themselves unto the sea, and loosed the rudder bands, and
hoisted up the mainsail to the wind, and made toward
317
shore." (v. 37-41.) "They made towards shore," having given the
rudder-handles to the wind: for oftentimes they do it not in this way.
They were borne along, having loosed the rigging, i.e. the sails. "And
falling into a place where two seas met, they ran the ship aground; and
the forepart stuck fast, and remained unmovable, but the hinder part
was broken with the violence of the waves;" for when there is a strong
wind, this is the consequence, the stern bearing the brunt (of the
storm). (a) "And the soldiers' counsel was to kill the prisoners, lest
any of them should swim out, and escape." (v. 42.) Again the devil
tries to hinder the prophecy, and they had a mind to kill some, but the
centurion suffered them not, that he might save Paul, so much was the
centurion attached to him. "But the centurion, willing to save Paul,
kept them from their purpose; and commanded that they which could swim
should cast themselves first into the sea, and get to land: and the
rest, some on boards, and some on broken pieces of the ship. And so it
came to pass, that they escaped all safe to land." (v. 43, 44.) "And
when they were escaped, then they knew that the island was called
Melita." (ch. xxviii. 1.) Do you mark what good came of the storm? Why
then it was no mark of their being forsaken, that the storm came upon
them. (c) Now this that happened was in consequence of the season of
the year; but the wonder is greater, that at such a season they were
saved from the midst of the dangers, both he, and for his sake the
rest, (e) and this too in the Hadriatic. There were two hundred and
seventy-six souls in all: no small matter this also, if indeed
they believed. The voyage was at an unseasonable time. (g) It is
natural to suppose they would ask the reason why they were sailing, and
would learn all. Nor was it for nothing that the voyage was so
protracted; it afforded Paul an opportunity for teaching.
(Recapitulation.) And Paul says, "I perceive that
(this voyage will be) with hurt and loss." (v. 10.) And observe how
unassuming the expression is. That he may not seem to prophesy, but to
speak as of conjecture, "I perceive," says he. For they would not have.
received it, had he said this at the outset. In fact he does prophesy
on this former occasion, as he does afterward, and says (there), "The
God whom I serve," leading them on. Then how comes it that it was not
"with loss" (of any) "of their lives?" It would have been so, but
that God brought them safe through it. For as far as depended on
the nature of the thing, they had perished, but God prevented it.
Then, to show that it was not from conjecture that he so spake, the
master of the ship said the contrary (v. 11), and he a man of
experience in the matter: so far was it from being the case that Paul's
advice was given from conjecture. More over, the place suggested this
same (which the master said), "being not commodious;" and it was
evident that from conjecture "the more part advised" (v. 12) as they
did, rather than Paul. Then, severe the storm (that ensued), deep the
darkness: and that they may not forget, the vessel also goes to pieces,
and the corn is flung out and all beside, that they may not have it in
their power after this to be shameless. For this is why the vessel goes
to pieces, and[1] their souls are tightly braced. Moreover, both the
storm and the darkness contributed not a little to his obtaining the
hearing he did. Accordingly observe how the centurion does as he bids
him, insomuch that he even let the boat go, and destroyed it. And if
the sailors did not as yet comply with his bidding, yet afterwards they
do so: for in fact this is a reckless sort of people. (v. 13-20.)
"Sirs, ye should have hearkened to me," etc. (v. 21.) One is not likely
to have a good reception, when he chides in the midst of calamity;
but[1] when he tells them what more there is (to come) of the calamity,
and then predicts the good, then he is acceptable. Therefore he attacks
them then first, when "all hope that they should be saved was taken
away:" that none may say, Nothing has come of it. And their fear also
bears witness. Moreover, the place is a trying one, for it was in the
Adriatic, and then their long abstinence. They were in the midst of
death. It was now the fourteenth day that they were going without food,
having taken nothing. "Wherefore," said he, "I pray you to take some
meat: for this is for your health" (v. 34), that ye should eat, lest ye
perish of hunger. Observe, his giving thanks after all that had
happened strengthened them. For this showed an assured mind that they
would be saved. (b) "Then were they all of good cheer; and they also
took some meat." (v. 36.) And not only so, but henceforth they so cast
all their care upon Paul, that they even cast
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out the corn (v. 37), being so many. (a) Two hundred and seventy-six
souls (v. 38): whence had they victuals?[1] (c) See how they do their
part as men, and how Paul does not forbid them. "And when it was day,"
etc., "they loosed the rudder-bands." (v. 39, 40.) And the vessel goes
to pieces in the daytime, that they may not be clean dissolved with the
terror: that you may see the prophecy brought out as fact. "And the
soldiers' counsel," etc. (v. 42.) Do you mark that in this respect also
they were given to Paul? since for his sake the centurion suffered them
not to be slain. So confessedly wicked do those men seem to me to have
been: insomuch that they would have chosen even to slay them: but some
swam on shore, others were borne on boards, and they all were thus
saved, and the prophecy received accomplishment; (a prophecy,) although
not solemn from length of time, since he did not deliver it a number of
years before, but keeping close to the nature of the things themselves:
(still a prophecy it was,) for all was beyond the reach of hope. And
(so) it was through themselves being saved that they learnt who Paul
was. But some one may say: why did he not save the ship? That they
might perceive how great a danger they had escaped: and that the whole
matter depended, not on the help of man, but on God's hand saving them
independently of a ship. So that righteous men, though. they may be in
a tempest, or on the sea, or in the deep, suffer nothing dreadful, but
even save others together with themselves. If (here was) a ship in
danger and suffering wreck, and prisoners were saved for Paul's sake,
consider what a thing it is to have a holy man in a house: for many are
the tempests which assail us also, tempests far more grievous than
these (natural ones), but He can also give[2] us to be delivered, if
only we obey holy men as those (in the ship) did, if we do what they
enjoin. For they are not simply saved, but themselves also contributed
to other men's believing (<greek>pistin</greek>
<greek>eishnegkan</greek>). Though the holy man be in
bonds, he does greater works than those who are free. And look how this
was the case here. The free centurion stood in need of his bound
prisoner: the skilful pilot was in want of him who was no pilot--nay
rather, of him who was the true pilot. For he steered as pilot not a
vessel of this (earthly) kind, but the Church of the whole world,
having learnt of Him Who is Lord also of the sea; (steered it,) not by
the art of man, but by the wisdom of the Spirit. In this vessel are
many shipwrecks, many waves, spirits of wickedness, "from within are
fightings, from without are fears" (2 Cor. vii. 5): so that he was the
true pilot. Look at our whole life: it is just such (as was this
voyage). For at one time we meet with kindliness, at another with a
tempest; sometimes from our own want of counsel, sometimes from our
idleness, we fall into numberless evils; from our not hearkening to
Paul, when we are eager to go somewhither, where he bids us not. For
Paul is sailing even now with us, only not bound as he was then: he
admonishes us even now, and says to those who are (sailing) on this
sea, "take heed unto yourselves: for after my departing grievous wolves
shall enter in among you" (Acts xx. 29): and again, "In the last times
perilous times shall come: and men shall be lovers of their own selves,
lovers of money, boasters." (2 Tim. iii. 2.) This is more grievous than
all storms. Let us therefore abide where he bids us--in faith, in the
safe haven: let us hearken unto him rather than to the pilot that is
within us, that is, our own reason. Let us not straightway do just what
this may suggest; not what the owner of the ship: no, but what Paul
suggests: he has passed through many such tempests. Let us not learn
(to our cost) by experience, but before the experience let us "avoid
both harm and loss." Hear what he says: "They that will be rich fall
into temptation." (1 Tim. vi. 9.) Let us therefore obey him; else, see
what they suffered, because they did not take his counsel. And again he
tells in another place what causes shipwrecks: "Who," he says, "have
made shipwreck concerning the faith. But do thou continue in the things
which thou hast learned and wast assured of." (1 Tim. i. 19.) Let us
obey Paul: though we be in the midst of a tempest, we shall surely. be
freed from the dangers: though we remain without food fourteen days,
though hope of safety may have left us, though we be in darkness and
mist, by doing his bidding, we shall be freed from the dangers. Let us
think that the whole world is a ship, and in this the evildoers and
those who have numberless vices, some rulers, others guards, others
just men, as Paul was, others prisoners, those bound by their sins: if
then we do as Paul bids us, we perish not in our bonds, but are
released from them: God will give us also to him. Or think you not that
sins and passions are grievous bonds? for it is not the hands only that
are bound, but the whole man. For tell
319
me, when any one possessed of much money uses it not, nor spends it,
but keeps it close, is he not bound more grievously than any
prisoner by his miserliness, a bond that cannot be broken? What again,
when a man gives himself up to (the belief in) Fate, is not he too
bound with other fetters? What, when he gives himself up to
observations (of times)? What, when to omens? are not these more
grievous than all bonds? What again, when he gives himself up to an
unreasonable lust and to love? Who shall break in pieces these bonds
for you? There is need of God's help that they may be loosed. But when
there are both bonds and tempest, think how great is the amount of
dangers. For which of them is not enough to destroy? The hunger, the
tempest, the wickedness of those on board, the unfitness of the season?
But against all these, Paul's glory stood its ground. So is it now: let
us keep the saints near us, and there will be no tempest: or rather,
though there be a tempest, there will be great calm and tranquillity,
and freedom from dangers: since that widow had the saint for her
friend, and the death of her child was loosed, and she received back
her son alive again. (1 Kings xvii. 17.) Where the feet of saints step,
there will be nothing painful; and if such should happen, it is for
proving us and for the greater glory of God. Accustom the floor of thy
house to be trodden by such feet, and an evil spirit will not tread
there. For as where a sweet odor is, there a bad odor will not find
place: so where the holy unguent is, there the evil spirit is choked,
and it gladdens those who are near it, it delights, it refreshes the
soul. Where thorns are, there are wild beasts: where hospitality is,
there are no thorns: for almsgiving having entered in, more keenly than
any sickle it destroys the thorns, more violently than any fire. Be not
thou afraid: (the wicked one) fears the tracks of saints, as foxes do
lions. For "the righteous," it says, "is as bold as a lion."
(Prov. xxviii. 1.) Let us bring these lions into our house, and all the
wild beasts are put to flight, the lions not needing to roar, but
simply to utter their voice. For not so much does the roaring of a lion
put the wild beasts to flight, as the prayer of a righteous man puts to
flight evil spirits: let him but speak, they cower. And where are such
men now to be found, you will say? Everywhere, if we believe, if we
seek, if we take pains. Where hast thou sought, tell me? When didst
thou take this work in hand? When didst thou make this thy business?
But if thou seekest not, marvel not that thou dost not find. For
"he that seeketh findeth" (Matt. vii. 7), not he that seeketh not.
Listen to those who live in deserts: away with thy gold and silver:
(such holy men) are to be found in every part of the world.
Though thou receive not such an one in thy house, yet go thou to
him, live with the man, be at his dwelling-place, that thou mayest be
able to obtain and enjoy his blessing. For a great thing it is to
receive a blessing from the saints: which let us be careful to obtain,
that being helped by their prayers we may enjoy mercy from God, through
the grace and loving-kindness of His only-begotten Son, with Whom to
the Father and the Holy Ghost together be glory, might, honor, now and
ever, world without end. Amen.
HOMILY LIV.
ACTS XX. 1.
"And the barbarous people showed us no little kindness: for they
kindled a fire, and received us every one, because of the present rain,
and because of the cold. And when Paul had gathered a bundle of sticks,
and laid them on the fire, there came a viper out of the heat, and
fastened on his hand."
"Showed," he says, "no little kindness to
us--barbarians" (as they were(*))--" having kindled a fire:" else it
were of no use that their lives be saved, if the wintry weather must
destroy them. Then Paul having taken brushwood, laid it on the fire.
See how active he is; observe how we nowhere find him doing miracles
for the sake of doing them, but only upon emergency. Both during the
storm when there was a cause he prophesied, not for the sake of
prophesying, and here again in the first instance he lays on
brushwood:-nothing for vain display, but (with a simple view) to
their being preserved, and enjoying some warmth. Then a viper
"fastened on his hand. And when the barbarians saw the
320
venomous beast hang on his hand, they said among themselves, No doubt
this man is a murderer, whom, though he hath escaped the sea, yet
vengeance suffereth not to live." (v. 4.) Well also was this permitted,
that they should both see the thing and utter the thought, in order
that, when the result ensued, there might be no disbelieving the
miracle. Observe their good feeling (towards the distressed), in saying
this (not aloud, but) among themselves--observe (also) the natural
judgment clearly expressed even among barbarians, and how they do not
condemn without assigning a reason. And these also behold, that they
may wonder the more. "And he shook off the beast into the fire, and
felt no harm. Howbeit they looked when he should have swollen, or
fallen down dead suddenly: but after they had looked a great while, and
saw no harm come to him, they changed their minds, and said that he was
a god." (v. 5, 6.) They expected him, it says, to fall down dead: and
again, having seen that nothing of the kind happened to him, they said,
He is a god. Again (viz. as in ch. xiv. 11), another excess on the part
of these men. "In the same quarters were possessions of the chief man
of the island, whose name was Publius; who received us, and lodged us
three days courteously. And it came to pass, that the father of Publius
lay sick of a fever and of a bloody flux: to whom Paul entered in, and
prayed, and laid his hands on him, and healed him." (v. 7, 8.) Behold
again another hospitable man, Publius, who was both rich and of great
possessions: he had seen nothing, but purely out of compassion for
their misfortune, he received them, and took care of them. So that he
was worthy to receive kindness: wherefore Paul as a requital for his
receiving them, "healed him. So when this was done, others also, which
had diseases in the island, came, and were healed: who also honored us
with many honors; and when we departed, they laded us with such things
as were necessary" (v. 9, 10), both us and the rest. See how when they
were quit of the storm, they did not become(1) more negligent, but what
a liberal entertainment was given to them for Paul's sake: and three
months were they there, all of them provided with sustenance. See how
all this is done for the sake of Paul, to the end that the prisoners
should believe, and the soldiers, and the centurion. For if they
were very stone, yet from the counsel they heard him giving, and from
the prediction they had heard him making, and from the miracles they
knew him to have wrought, and from the sustenance they by his means
enjoyed, they must have got a very high notion of him. See, when the
judgment is right, and not preoccupied by some passion, how immediately
it gets right judgings, and gives sound verdicts. "And after three
months we departed in a ship of Alexandria, which had wintered in the
isle, whose sign was Castor and Pollux.(*) And landing at Syracuse, we
tarried there three days. And from thence we fetched a compass, and
came to Rhegium: and after one day the south wind blew, and we came the
next day to Puteoli: where we found brethren, and were desired to tarry
with them seven days: and so we went toward Rome. And from thence, when
the brethren heard of us, they came to meet us as far as Appii forum,
and the Three Taverns: whom when Paul saw, he thanked God, and took
courage." (v. 11-15.) Already the preaching has reached to Sicily: see
how it has run through (even to those lands): at Puteoli also they
found some: others also came to meet them. Such was the eagerness of
the brethren, it nothing disconcerted them, that Paul was in bonds. But
observe also how Paul himself also was affected after the manner of
men. For it says, "he took courage, when he saw the brethren." Although
he had worked so many miracles, nevertheless even from sight he
received an accession (of confidence). From this we learn, that he was
both comforted after the manner of men, and the contrary. "And when we
came to Rome, Paul was suffered to dwell by himself with a soldier that
kept him." (v. 16.) Leave was given him to dwell by himself. No slight
proof this also of his being held in much admiration: it is clear they
did not number him among the rest. "And it came to pass, that after
three days he called together them that were the chief of the Jews."
After three days he called the chief of the Jews, that their ears might
not be preoccupied. And what had he in common with them? for they would
not (else) have been like to accuse him. Nevertheless, it was not for
this that he cared; it was for the teaching that he was concerned, and
that what he had to say might not offend them.
(Recapitulation.) "And the barbarians," etc. (v. 2.)
The Jews then, beholding all the many miracles they did, persecuted and
har-
321
assed (Paul); but the barbarians, who had seen none, merely on the
ground of his misfortune, were kind to him.--"No doubt," say they,
"this man is a murderer:" (v. 4). They do not simply pronounce their
judgment, but say, "No doubt," (i.e.) as any one may see "and
vengeance," say they, "suffereth him not to live." Why then, they held
also the doctrine of a Providence, and these barbarians were far more
philosophic than the philosophers, who allow not the benefit of a
Providence to extend to things "below the moon:" whereas (these
barbarians) suppose God to be present everywhere, and that although a
(guilty) man may escape many (a danger), he will not escape in the end.
And they do not assail him forthwith, but for a time respect him on
account of his misfortune: nor do they openly proclaim their surmise,
but speak it "among themselves: a murderer;" for the bonds led them to
suspect this. "They showed no small kindness," and yet (some of them)
were prisoners. Let those be ashamed that say, Do not do good to those
in prison: let these barbarians shame us; for they knew not who these
men were, but simply because they were in misfortune (they were kind):
thus much they perceived, that they were human beings, and therefore
they considered them to have a claim upon their humanity. "And for a
great while," it says, "they expected that he would die." (v. 6.) But
when he shook his hand, and flung off the beast, then they saw and were
astonished. And the miracle did not take place suddenly, but the men
went by the length of time, "after they had looked a great while," so
plainly was there no deceit, no haste here
(<greek>sunarpagh</greek>). "Publius," it says, "lodged
them courteously" (v. 7): two hundred and seventy-six persons. Consider
how great the gain of his hospitality: not as of necessity, not as
unwilling, but as reckoning it a gain he lodged them for three days:
thereafter having met with his requital, he naturally honored Paul much
more, when the others also received healing. "Who also," it says,
"honored us with many honors" (v. 10): not that he received wages, God
forbid; but as it is written, "The workman is worthy of his meat. And
when we departed, they laded us with such things as were necessary."
(Matt. x. 10.) It is plain that having thus received them, they also
received the word of the preaching: for it is not to be supposed, that
during an entire three months they would have had all this
kindness shown them,(1) had these persons not believed strongly,
and herein exhibited the fruits (of their con version): so that from
this we may see a strong proof of the great number there was
of those that believed. Even this was enough to t establish
(Paul's) credit with those (his fellow voyagers). Observe how m
all this voyage they nowhere touched at a city, but (were
cast) on an island, and passed the entire s winter (there, or)
sailing--those being herein under training for faith, his
fellow-voyagers, I mean. (a) "And after three months we departed
in a ship of Alexandria, which had wintered in the isle, whose sign was
Castor and Pollux." (v. 11.) Probably this was painted on it: so
addicted were they to their idols. (d) "And when the south wind blew,
we came the next day to Puteoli: where we found brethren, and were
desired to tarry with them seven days: and so we went toward Rome." (v.
13, 14.) (b) Observe them tarrying a while, and again hasting
onwards.e) "And from thence, when the brethren heard of us, they came
to meet us as far as Appii forum, and the Three Taverns" (v. 15): not
fearing the danger. (c) Paul therefore was now so much respected, that
he was even permitted to be by himself: for if even before this they
used him kindly, much more would they now. (g) "He was suffered," it
says, "to dwell by himself, with a soldier that kept him." (v. 16.)
That it might not be possible for any plot to be laid against him there
either--for there could be no raising of sedition now. So that in fact
they were not keeping Paul in custody, but guarding him, so that
nothing unpleasant should happen: for it was not possible now, in so
great a city, and with the Emperor there, and with Paul's appeal, for
anything to be done contrary to order. So surely is it the case, that
always through the things which seem to be against us, all things turn
out for us. "With the soldier"--for he was Paul's guard. "And having
called together the chief of the Jews" (v. 17), he discourses to them,
who both depart gainsaying, and are taunted by him, yet they dare not
say anything: for it was not permitted them to deal with his matter at
their own will. For this is a marvellous thing, that not by the things
which seem to be for our security, but by their very opposites, all
comes to be for us. And that you may learn this--Pharaoh commanded the
infants to be cast into the river.
322
(Exod. 1. 22.) Unless the infants had been cast forth, Moses would not
have been saved, he would not have been brought up in the palace. When
he was safe, he was not in honor; when he was exposed, then he was in
honor. But God did this, to show His riches of resource and
contrivance. The Jew threatened him, saying, "Wouldest thou kill me?"
(ib. ii. 14) and this too was of profit to him. It was of God's
providence, in order that he should see that vision in the desert, in
order that the proper time should be completed, that he should learn
philosophy in the desert, and there live in security. And in all the
plottings of the Jews against him the same thing happens: then he
becomes more illustrious. As also in the case of Aaron; they rose up
against him, and thereby made him more illustrious (Num. xvi. xvii.):
that so his ordination should be unquestionable, that he might be held
in admiration for the future also from the plates of
brass<greek>tpn</greek> <greek>petalwn</greek>
<greek>tou</greek> <greek>kalkou</greek>). Of
course you know the history: wherefore I pass over the narration. And
if ye will, let us go over the same examples from the beginning. Cain
slew his brother, but in this he rather benefited him: for hear what
Scripture says, "The voice of thy brother's blood crieth unto Me" (Gen.
iv. 10): and again in another place, "To the blood that speaketh better
things than that of Abel." (Heb. xii. 24.) He freed him from the
uncertainty of the future, he increased his reward: we have all learnt
hereby what love God had for him. For what was he injured? Not a whit,
in that he received his end sooner. For say, what do they gain, who die
more slowly? Nothing: for the having good days does not depend on the
living many years or few years, but in the using life properly. The
Three Children were thrown into the furnace, and through this they
became more illustrious: Daniel was cast into the pit, and thence was
he made more renowned. (Dan. iii. and vi.) You see that trials in every
case bring forth great good even in this life, much more in the life to
come: but as to malice, the case is the same, as if a man having a reed
should set himself to fight with the fire: it seems indeed to beat the
fire, but it makes it brighter, and only consumes itself. For the
malice of the wicked becomes food and an occasion of splendor to
virtue: for by God's turning the unrighteousness to good account, our
character shines forth all the more. Again, when the devil works
anything of this kind, he makes those more illustrious that endure. How
then, you will say, was this not the case with Adam, but, on the
contrary, he became more disgraced? Nay, in this case of all others God
turned (the malice of) that (wicked one) to good account: but if (Adam)
was the worse for it, it was he that injured himself: for it is the
wrongs that are done to us by others that become the means of great
good to us, not so the wrongs which are done by ourselves. As indeed,
because the fact is that when hurt by others, we grieve, but not so
when hurt by ourselves, therefore it is that God shows, that he who
suffers unjustly at the hands of another, gets renown, but he who
injures himself, receives hurt: that so we may bear the former
courageously, but not the latter. And besides, the whole thing there
was Adam's own doing. Wherefore didst thou the woman's bidding? (Gen.
iii. 6.) Wherefore when she counselled thee contraryto God), didst thou
not repel her? Thou wast assuredly thyself the cause. Else, if the
devil was the cause, at this rate all that are tempted ought to perish:
but if all do not perish, the cause (of our destruction) rests with
ourselves.(1) "But," you will say, "all that are tempted ought (at that
rate) to succeed." No: for the cause is in ourselves. "At that rate it
ought to follow that (some) perish without the devil's having anything
to do with it." Yes: and in fact many do perish without the devil's
being concerned in it: for surely the devil does not bring about all
(our evil doings); no, much comes also from our own sluggishness by
itself alone: and if he too is anywhere concerned as a cause, it is
from our offering the occasion. For say, why did the devil prevail in
Judas' case? When "Satan entered into him" (John xiii. 27), you will
say. Yes, but hear the cause: it was because "he was a thief, and bare
what was put in the bag." (ib. xii. 6.) It was he that himself gave the
devil a wide room for entering into him: so that it is not the devil
who puts into us the beginning, it is we that receive and invite him.
"But," you will say, "if there were no devil, the evils would not have
become great." True, but then our punishment would admit of no plea for
mitigation: but as it is, beloved, our punishment is more mild, whereas
if we had wrought the evils of ourselves, the chastisements would be
intolerable. For say, if Adam, without any counsel,
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had committed the sin he did, who would have snatched him out of the
dangers? "But he would not have sinned," you will say? What right hast
thou to say this? For he who had so little solidity, that was so inert
and so ready for folly as to receive such advice as this, much more
would he without any counsel have become this (that he did become).
What devil incited the brethren of Joseph to envy? If then we be
watchful brethren, the devil becomes to us the cause even of renown.
Thus, what was Job the worse for his falling into such helplessness of
distress? "Speak not of this instance," you will say: "(Job was not the
worse,) but the weak person is the worse." Yes, and the weak person is
the worse, even if there be no devil. "But in a greater degree," you
will say, "when there is the devil's power working along with him."
True, but he is the less punished, when he has sinned through the
devil's working with him; for the punishments are not the same for all
sins. Let us not deceive ourselves: the devil is not the cause of our
taking harm, if we be watchful:(1) rather what he does, is to awake us
out of our sleep; what he does, is to keep us on the alert. Let us for
a while examine these things: suppose there were no wild beasts, no
irregular states of the atmosphere; no sicknesses, no pains, no
sorrows, nor anything else of the kind: what would not man have become?
A hog rather than a man, revelling in gluttony and drunkenness, and
troubled by none of those things. But as it is, cares and anxieties are
an exercise and discipline of philosophy, a method for the best of
training. For say, let a man be brought up in a palace, having no pain,
nor care, nor anxiety, and having neither cause for anger nor failure,
but whatever he sets his mind upon, that let him do, in that let him
succeed, and have all men obeying him: (see whether) such a man would
not become more irrational than any wild beast. But as it is, our
reverses and our afflictions are as it were a whetstone to sharpen us.
For this reason the poor are for the most part wiser than the rich, as
being driven about and tost by many waves. Thus a body also, being idle
and without motion, is sickly and unsightly: but that which is
exercised, and suffers labor and hardships, is more comely and healthy:
and this we should find to hold also in the case of the soul. Iron
also, lying unused, is spoilt, but if worked it shines brightly; and in
like manner a soul which is kept in motion. Now these reverses are
precisely what keeps the soul in motion. Arts again perish, when the
soul is not active: but it is active when it has not everything plain
before it: it is made active by adverse things. If there were no
adverse things, there would be nothing to stir it: thus, if everything
existed ready-made in beautiful sort, art would not have found wherein
to exercise itself. So, if all things were level to our understanding,
the soul would not find wherein to exert itself: if it had to be
carried about everywhere, it would be an unsightly object. See you not,
that we exhort nurses not to make a practice of carrying children
always, that they may not bring them into a habit (of wanting to be
carried) and so make them helpless? This is why those children which
are brought up under the eyes of their parents are weak, in consequence
of the indulgence, which by sparing them too much injures their health.
It is a good thing, even pain in moderation; a good thing, care; a good
thing, want; for(2) they make us strong: good also are their opposites:
but each of these when in excess destroys us; and the one relaxes, but
the other (by overmuch tension) breaks us. Seest thou not, that Christ
also thus trains His own disciples? If they needed these things, much
more do we. But if we need them, let us not grieve, but even rejoice in
our afflictions. For these are remedies, answering to our wounds, some
of them bitter, others mild; but either of them by itself would be
useless. Let us therefore return thanks to God for all these things:
for He does not suffer them to happen at random, but for the benefit of
our souls. Therefore, showing forth our gratitude, let us return Him
thanks, let us glorify Him, let us bear up courageously, considering
that it is but for a time, and stretching forward our minds to the
things future, that we may both lightly bear the things present, and be
counted worthy to attain unto the good things to come, through the
grace and mercy of His only begotten Son, with Whom to the Father and
the Holy Ghost together be glory, might, honor, now and ever, world
without end. Amen.
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HOMILY LV.
ACTS XXVIII. 17-20.
"And it came to pass, that after three days Paul called the chief of
the Jews together: and when they were come together, he said unto them,
Men and brethren, thought I have committed nothing against the people,
or customs of our fathers, yet was I delivered prisoner from Jerusalem
into the hands of the Romans. Who, when they had examined me, would
have let me go, because there was no cause of death in me. But when the
Jews spake against it, I was constrained to appeal unto Caesar; not
that I had aught to accuse my nation of. For this cause therefore have
I called for you, to see you, and to speak with you: because that for
the hope of Israel I am bound with this chain.
He wished to exculpate both himself and others;
himself, that they might not accuse him, and by so doing hurt
themselves; and thoseothers), that it might not seem that the whole
thing was of their doing. For it was likely that a report was
prevalent, that he had been delivered up by the Jews; and this was
enough to alarm them. He therefore addresses himself to this, and
defends himself as to his own conduct.(*) "How then is it reasonable,"
it might be said, "that they should deliver thee up without a cause?"
The Roman governors, he says, bear me witness, who wished to let me go.
"How was it then that they did not let (thee) go?" "When the Jews spake
against it," he says. Observe how he extenuates (in speaking of) their
charges against him.(1) Since if he had wished to aggravate matters, he
might have used them so as to bear harder upon them. Wherefore, he
says, "I was constrained to appeal unto Caesar:" so that his whole
speech is of a forgiving nature. What then? didst thou this, that thou
mightest accuse them? No, he says: "Not that I had aught to accuse my
nation of:" but that I might escape the danger. For it is for your
sakes "that I am bound with this chain." So far am I, he says, from any
hostile feeling towards you. Then they also were so subdued by his
speech, that they too apologized for those of their own nation: "And
they said unto him, We neither received letters out of Judea concerning
thee, neither any of the brethren that came showed or spake any harm of
thee." (v. 21.) Neither through letters, nor through men, have they
made known any harm of thee. Nevertheless, we wish to hear from
thyself: ''But we desire to hear of thee what thou thinkest" (v. 22):
and then forestalled him by showing their own sentiments. "For as
concerning this sect, it is known to us, that everywhere it is spoken
against. And when they had appointed him a day, there came many to him
into his lodging; to whom he expounded and testified the kingdom of
God, persuading them concerning Jesus, both out of the Law of Moses and
out of the Prophets, from morning till evening. And some believed the
things which were spoken, and some believed not." (v. 23, 24.) They
said not, we speak against it, but "it is spoken against." Then he did
not immediately answer, but gave them a day, and they came to him, and
he discoursed, it says, "both out of the Law of Moses, and out of the
Prophets. And some believed, and some be-believed not. And when they
agreed not among themselves, they departed, after that Paul had spoken
one word, Well spake the Holy Ghost by Esaias the prophet unto our
fathers, saying, Go unto this people, and say, Hearing ye shall hear,
and shall not understand; and seeing ye shall see, and not perceive:
for the heart of this people is waxed gross, and their ears are dull of
hearing, and their eyes have they closed; lest they should see with
their eyes, and hear with their ears, and understand with their heart,
and should be converted, and I should heal them." (v. 25-27.) But when
they departed, as they
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were opposed to each other, then he reproaches them, not because he
wished to reproach those (that believed not), but to confirm these
(that believed). "Well said Esaias," says he to them. So that to the
Gentiles it is given to know this mystery. No wonder then, if they did
gainsay: this was foretold from the first. Then again he moves their
jealousy (on the score) of them of the Gentiles. "Be it known therefore
unto you, that the salvation of God is sent unto the Gentiles, and that
they will hear it. And when he had said these words, the Jews departed,
and had great reasoning among themselves. And Paul dwelt two whole
years in his own hired house, and received all that came in unto him,
preaching the kingdom of God, and teaching those things which concern
the Lord Jesus Christ, with all confidence, no man forbidding him.
Amen." (v. 28-31.) It shows the freedom he had now: without hindrance
in Rome, he who had been hindered in Judea; and he remained teaching
there for two years. What of the (years) after these?(1)
(Recapitulation.) (d) "Who having examined me," says
he, "found nothing in me" (v. 18). When those ought to have rescued,
they "delivered (him) into the hands of the Romans." And such the
superabundance,(2) * * because those had not power to condemn but
delivered him prisoner. "Not as having aught to accuse my nation of,"
(v. 19) am I come. See what friendliness of expression "my nation:" he
does not hold them as aliens. He does not say, I do not accuse, but, "I
have not (whereof) to accuse:" although he had suffered so many evils
at their hands. But nothing of all this does he say, nor make his
speech offensive: neither does he seem to be sparing them as matter of
favor. For this was the main point, to show that they delivered him
prisoner to the Romans,(3) when those ought to have condemned him. (a)
"For this cause," he says, "I wished to see you" (v. 20): that it might
not be in any man's power to accuse me, and to say what (naturally)
might suggest itself (<greek>ta</greek>
<greek>paristamena</greek>), that having escaped their
hands I have come for this: not to bring evils upon others, but myself
fleeing from evils. "I was compelled to appeal unto Cæsar."
Observe them also speaking more mildly to him. "We beg," say they: and
wish to speak in exculpation of those (at Jerusalem). (e) Whereas they
ought to accuse them, they plead for them: by the very fact of their
exonerating them, they do in fact accuse them.(4) (b) For this very
thing was a proof that they knew themselves exceedingly in the wrong.
Had they been confident, they would at any rate have done this, so that
he should not have it in his power to make out his story in his own
way, and besides they shrank from coming. And by their many times
attempting they showed * * (f) "As for this sect, it is known to us,"
say they, "that it is everywhere spoken against." (v. 21, 21.) (*)
True, but (peo-
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ple) are also everywhere persuaded (as, in fact, here), "some were
persuaded, and some believed not. And when they had appointed him a
day," etc. (v. 23-25.) See again how not by miracles but by Law and
Prophets he puts them to silence, and how we always find him doing
this. And yet he might also have wrought signs; but then it would no
longer have been matter of faith. In fact, this (itself) was a great
sign, his discoursing from the Law and the Prophets. Then that you may
not deem it strange (that they believed not), he introduces the
prophecy which saith "Hearing ye shall hear and not understand," more
now than then: "and ye shall see and not perceive" (v. 26) more now
than then. This is not spoken for the former sort, but for the
unbelievers. How then? Was it contrary to the prophecy, that those
believed? ("Go,") it says, "unto this people" (that is), to the
unbelieving people. He did not say this to insult them, but to remove
the offence. "Be it known then," he says, "unto you, that unto the
Gentiles is sent the salvation of God. They," says he, "will hear it
too." (v. 28.) Then why dost thou discourse to us? Didst thou not know
this? Yes, but that ye might be persuaded, and that I might exculpate
myself, and give none a handle (against me). (c) The unbelieving were
they that withdrew. But see how they do not now form plots against him.
For in Judea they had a sort of tyranny. Then wherefore did the
Providence of God order that he should go thither, and yet the Lord had
said, "Get thee out quickly from Jerusalem?" (ch. xxii. 18.) That both
their wickedness might be shown and Christ's prophecy made good, that
they would not endure to hear him: and so that all might learn that he
was ready to suffer all things, and that the event might be for
the consolation of those in Judea: for there also (the brethren)
were suffering many grievous evils. But if while preaching the Jewish
doctrines, he suffered thus, had he preached the doctrines of the glory
of Christ, how would they have endured him? While "purifying himself"
(ch. xxi. 26) he was intolerable, and how should he have been tolerable
while preaching? What(1) lay ye to his charge? What have ye heard? He
spoke nothing of the kind. He was simply seen, and he exasperated all
against him. Well might he t then be set apart for the Gentiles: well
might he be sent afar off: there also destined to discourse to the
Gentiles. First he calls the Jews, then having shown them the facts he
comes to the Gentiles. (ch. xxiv. 18.) "Well spake the Holy Ghost,"
etc. But this saying, "The Spirit said," is nothing wonderful: for an
angel also is said to say what the Lord saith: but(2) He (the Spirit)
not so. When one is speaking of the things said by the angel, one does
not say, Well said the angel, but, Well said the Lord. "Well said the
Spirit:" as much as to say, It is not me that ye disbelieve. But God
foreknew this from the first. "He discoursed," it says, "with boldness,
unhindered" (v. 31): for it is possible to speak with boldness, yet
hindered. His boldness nothing checked: but in fact he also spoke
unhindered. (c) "Discoursed,(3)" it says, "the things concerning the
kingdom of God:" mark, nothing of the things of sense, nothing of the
things present. (f) But of his affairs after the two years, what say
we? (b) (The writer) leaves the hearer athirst for more: the heathen
authors do the same (in their writings), for to know everything makes
the reader dull and jaded. Or else he does this, (e) not having it in
his power to exhibit it from his own personal knowledge. (a) Mark the
order of God's Providence,(4) "I have been much hindered from coming
unto you . . . having a great desire these many years to
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come unto you." (Rom xv. 22, 23.) (d) But he fed them with hopes. (g) I
am in haste to go to Spain, and "I hope," says he, "to see you in my
journey, and to be brought thitherward on my journey by you, if first I
be filled with your company in some measure." (ib. 24.) (i) Of this he
says, I will come and rest together with you "in the fulness of the
blessing of the Gospel" (ib. 29): and again "I am going to Jerusalem to
minister to the saints" (ib. 25): this is the same that he has said
here, "To do alms to my nation I came." (Acts xxiv. 17.) (h) Do you
mark how he did not foresee everything--that sacred and divine head,
the man higher than the heavens, that had a soul able to grasp all at
once, the holder of the first place--Paul? The man whose very name, to
them that know him, suffices for rousing of the soul, for vigilance,
for shaking off all sleep! Rome received him bound coming up from the
sea, saved from a ship-wreck--and was saved from the shipwreck of
error. Like an emperor that has fought a naval battle and overcome, he
entered into that most imperial city. (k) He was nearer now to his
crown. Rome received him bound, and saw him crowned and proclaimed
conqueror. There he had said, I will rest together with you: but this
was the beginning of a course once more, and he added trophies to
trophies, a man not to be overcome. Corinth kept him two years, and
Asia three, and this city two for this time; a second time he again
entered it, when also he was consummated. Thus he escaped then, and
having filled the whole world, he so brought his life to a close.
Why didst thou wish to learn what happened after these two years? Those
too are such as these: bonds, tortures, fightings, imprisonments,
lyings in wait, false accusations, deaths, day by day. Thou hast seen
but a small part of it? How much soever thou hast seen, such is he for
all the rest. As in the case of the sky, if thou see one part of it, go
where thou wilt thou shalt see it such as this: as it is with the sun,
though thou see its rays but in part, thou mayest conjecture the rest:
so is it with Paul. His Acts thou hast seen in part; such are they all
throughout, teeming with dangers. He was a heaven having in it the Sun
of Righteousness, not such a sun (as we see): so that that man was
better than the very heaven. Think you that this is a small thing--when
you say "The Apostle," immediately every one thinks of him (as), when
you say "The Baptist," immediately they think of John? To what shall
one compare his words? To the sea, or even to the ocean? But nothing is
equal to them. More copious than this (sea) are (his) streams; purer
and deeper; so that one would not err in calling Paul's heart both a
sea and a heaven, the one for purity, the other for depth. He is a sea,
having for its voyagers not those who sail from city to city, but those
from earth to heaven: if any man sail in this sea, he will have a
prosperous voyage. On this sea, not winds, but instead of winds
the Holy and Divine Spirit wafts the souls which sail thereon: no waves
are here, no rock, no monsters: all is calm. It is a sea which is more
calm and secure than a haven, having no bitter brine, but a pure
fountain both sweeter than * *, and brighter and more transparent than
the sun: a sea it is, not having precious stones, nor purple dye as
ours, but treasures far better than those. He who wishes to descend
into this sea, needs not divers, needs not oil, but much
loving-kindness (<greek>filanqrwpias</greek>): he will find
in it all the good things that are in the kingdom of Heaven. He will
even be able to become a king, and to take the whole world into his
possession, and to be in the greatest honor; he who sails on this sea
will never undergo shipwreck, but will know all things well. But as
those who are inexpert in this (our visible sea) are suffocated (in
attempting to dive therein), so is it in that other sea: which is just
the case with the heretics, when they attempt things above their
strength. It behooves therefore to know the depth, or else not to
venture. If we are to sail on this sea, let us come well-girded. "I
could not," he says, "speak unto you as unto spiritual, but as unto
carnal." (1 Cor. iii. 1.) Let no one who is without endurance sail on
this sea. Let us provide for ourselves ships, that is, zeal,
earnestness, prayers, that we, may pass over the sea in quiet. For
indeed this is the living water. Like as if one should get a mouth of
fire, such a mouth does that man get who knows Paul well: like as if
one should have a sharp sword, so again does such an one become
invincible. And for the understanding of Paul's words there is needed
also a pure life. For therefore also he said: "Ye are become such as
have need of milk, seeing ye are dull of hearing." (Heb. v. 11, 12.)
For there is, there is an infirmity of hearing. For as a stomach which
is infirm could not take in wholesome food (which it finds) hard of
digestion, so a soul which is become tumid and heated, unstrung and
relaxed, could not receive the word of the Spirit. Hear the disciples
saying, "This is a hard saying: who can hear it" (John vi. 60)? But if
the soul be strong and healthy, all is most easy, all is light: it
becomes more lofty and buoyant: it is more able to soar and lift itself
on high.
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Knowing then these things, let us bring our soul into a healthy state:
let us emulate Paul, and imitate that noble, that adamantine
soul: that, advancing in the steps of his life, we may be
enabled to sail through the sea of this present life, and to come
unto the haven wherein are no waves, and attain unto the good things
promised to them that love Him, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father and Holy Ghost together be glory,
might, honor, now and ever, world without end. Amen.
As I keep hearing the Epistles of the blessed Paul
read, and that twice every week, and often three or four times,
whenever we are celebrating the memorials of the holy martyrs, gladly
do I enjoy the spiritual trumpet, and get roused and warmed with desire
at recognizing the voice so dear to me, and seem to fancy him all but
present to my sight, and behold him conversing with me. But I grieve
and am pained, that all people do not know this man, as much as they
ought to know him; but some are so far ignorant of him, as not even to
know for certainty the number of his Epistles And this comes not of
incapacity, but of their not having the wish to be continually
conversing with this blessed man. For it is not through any natural
readiness and sharpness of wit that even I am acquainted with as much
as I do know, if I do know anything, but owing to a continual cleaving
to the man, and an earnest affection towards him. For, what belongs to
men beloved, they who love them know above all others; because they are
interested in them. And this also this blessed Apostle shows in what he
said to the Philippians; "Even as it is meet for me to think this of
you all, because I have you in my heart, both in my bonds, and in the
defence and confirmation of the Gospel." (Phil. i. 7.) And so ye also,
if ye be willing to apply to the reading of him with a ready mind, will
need no other aid. For the word of Christ is true which saith, "Seek,
and ye shall find; knock, and it shall be opened unto you." (Matt. vii.
7.) But since the greater part of those who here gather themselves to
us, have taken upon themselves the bringing up of children, and the
care of a wife, and the charge of a family, and for this cause cannot
afford to all events aroused to receive those things which have been
brought together by others, and bestow as much attention upon the
hearing of what is said as ye give to the gathering together of goods.
For although it is unseemly to demand only so much of you, yet still
one must be content if ye give as much. For from this it is that our
countless evils have arisen--from ignorance of the Scriptures; from
this it is that the plague of heresies has broken out; from this that
there are negligent lives; from this labors without advantage. For as
men deprived of this daylight would not walk aright, so they that look
not to the gleaming of the Holy Scriptures must needs be frequently and
constantly sinning, in that they are walking the worst darkness And
that this fall not out, let us hold our eyes open to the bright shining
of the Apostle's words; for this man's tongue shone forth above the
sun, and be abounded more than all the rest in the word of doctrine;
for since he labored more abundantly than they, he also drew upon
himself a large measure of the Spirit's grace.
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(I Cor. xv. 10.) And this i constantly affirm, not only from his
Epistles, but also from the Acts. For if there were anywhere a season
for oratory, to him men everywhere gave place. Wherefore also he was
thought by the unbelievers to be Mercurius, because he took the lead in
speech. (Acts xiv. 12.) And as we are going to enter fully into this
Epistle, it is necessary to give the date also at which it was written.
For it is not, as most think, before all the others, but before all
that were written from Rome, yet subsequent to the rest, though not to
all of them. For both those to the Corinthians were sent before this:
and this is plain from what he wrote at the end of this, saying as
follows: "But now I go unto Jerusalem to minister unto the saints: for
it hath pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints which are at Jerusalem." (Rom. xv. 25,
26.) For in writing to the Corinthians he says: "If it be meet that I
go also, they shall go with me" (1 Cor. xvi. 4);meaning this about
those who were to carry the money from thence. Whence it is plain, that
when he wrote to the Corinthians, the matter of this journey of his was
in doubt, but when to the Romans, it stood now a derided thing. And
this being allowed, the other point is plain, that this Epistle was
after those. But that to the Thessalonians also seems to me to be
before the Epistle to the Corinthians: for having written to them
before, and having moved the question of alms to them, when he said,
"But as touching brotherly love, ye need not that I write unto you: for
ye yourselves are taught of God to love one another. And indeed ye do
it toward all the brethren" (I Thess. iv. 9, 10): then he wrote to the
Corinthians. And this very point he makes plain in the words, "For I
know the forwardness of your mind, for which I boast of you to them of
Macedonia, that Achaia was ready a year ago, and your zeal hath
provoked very many" (2 Cor. ix. 2): whence he shows that they were the
first he had spoken to about this. This Epistle then is later than
those, but prior (<greek>prwth</greek>) to those from Rome;
for he had not as yet set foot in the city of the Romans when he wrote
this Epistle, and this he shows by saying, "For I long to see you, that
I may impart unto you some spiritual gift." (Rom. i. II.) But it was
from Rome he wrote to the Philip plans; wherefore he says, "All the
saints salute you, chiefly they that are of Cæsar's household"
(Phil. iv. 22): and to the Hebrews from thence likewise, wherefore also
he says, "all they of Italy salute them." (Heb. xiii. 24.) And the
Epistle to Timothy he sent also from Rome, when in prison; which also
seems to me to be the last of all the Epistles; and this is plain from
the end: "For I am now ready to be offered," he says, "and the time of
my departure is at hand." (2 Tim. iv. 6.) But that he ended his life
there, is clear, I may say, to every one. And that to Philemon is also
very late, (for he wrote it in extreme old age, wherefore also he said,
"as Paul the aged, and now also a prisoner in Christ Jesus") (Philem.
9), yet previous to that to the Colossians. And this again is plain
from the end. For in writing to the Colossians, he says, "All my state
shall Tychicus declare unto you, whom I have sent with Onesimus, a
faithful and beloved brother." (Col. iv. 7.) For this was that Onesimus
in whose behalf he composed the Epistle to Philemon. And that this was
no other of the same name with him, is plain from the mention of
Archippus. For it is he whom he had taken as worker together with
himself in the Epistle to Philemon, when he besought him for Onesimus,
whom when writing to the Colossians he stirreth up, saying, "Say to
Archippus, Take heed to the ministry which thou hast received, that
thou fulfil it." (Col. iv. 17.) And that to the Galatians seems to me
to be before that to the Romans.(*) But if they have a different order
in the Bibles, that is nothing wonderful, since the twelve Prophets,
though not exceeding one another in order of time, but standing at
great intervals from one another, are in the arrangement of the Bible
placed in succession. Thus Haggai and Zachariah and the Messenger(1)
prophesied after Ezekiel and Daniel, and long after Jonah and Zephaniah
and all the rest. Yet they are nevertheless joined with all those from
whom they stand so far off in time.
But let no one consider this an undertaking beside
the purpose, nor a search of this kind a piece of superfluous
curiosity; for the date of the Epistles contributes no little to what
we are looking after. For when I see him writing to
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the Romans and to the Colossians about the same subjects, and yet not
in a like way about the same subjects; but to the former with much
condescension, as when he says, "Him that is weak in the faith receive
ye, but not to doubtful disputations; for one believeth that he may eat
all things, another, herbs" (Rom. xiv. 1, 2): who is weak, eateth weak,
but to the Colossians he does not write in this way, though about the
same things, but with greater boldness of speech: "Wherefore if ye be
dead with Christ," he says, "why, as though living in the world, are ye
subject to ordinances (touch not, taste not, handle not), which all are
to perish with the using, not in any honor to the satisfying of the
flesh" (Col. ii. 20-23);--I find no other reason for this difference
than the time of the transaction. For at the first it was needful to be
condescending, but afterwards it became no more so. And in many other
places one may find him doing this. Thus both the physician and the
teacher are used to do. For neither does the physician treat alike his
patients in the first stage of their disorder, and when they have come
to the point of having health thenceforth, nor the teacher those
children who are beginning to learn and those who want more advanced
subjects of instruction. Now to the rest he was moved to write by some
particular cause and subject, and this he shows, as when he says to the
Corinthians, "Touching those things whereof ye wrote unto me" (1 Cor.
vii. 1): and to the Galatians too from the very commencement of the
whole Epistle writes so as to indicate the same thing; but to these for
what purpose and wherefore does he write? For one finds him bearing
testimony to them that they are "full of goodness, being filled with
all knowledge, and able also to admonish others." (Rom. xv. 14.) Why
then does he write to them? "Because of the grace of God," he says,
"which is given unto me, that I should be the minister of Jesus Christ"
(ib. 15, 16): wherefore also he says in the beginning: "I am a debtor;
as much as in me is, I am ready to preach the Gospel to you that are at
Rome also;" for what is said--as that they are able to exhort others
also" (Rom. i. 14, 15),--and the like, rather belongs to encomium and
encouragement: and the correction afforded by means of a letter, was
needful even for these; for since he had not yet been present, he
bringeth the men to good order in two ways, both by the profitableness
of his letter and by the expectation of his presence. For such was that
holy soul, it comprised the whole world and carried about all men in
itself thinking the nearest relationship to be that in God. And he
loved them so, as if he had begotten them all, or rather showed (so 4
Mss.) a greater instinctive affection than any father (so Field: all
Mss. give "a father's toward all"); for such is the grace of the
Spirit, it exceedeth the pangs of the flesh, and displays a more ardent
longing than theirs. And this one may see specially in the soul of
Paul, who having as it were become winged through love, went
continually round to all, abiding nowhere nor standing still. For since
he had heard Christ saying, "Peter, lovest thou Me? feed My sheep"
(John xxi. 15); and setting forth this as the greatest test of love, he
displayed it in a very high degree. Let us too then, in imitation of
him, each one bring into order, if not the world, or not entire cities
and nations, yet at all events his own house, his wife, his children,
his friends, his neighbors. And let no one say to me, "I am unskilled
and unlearned:" nothing were less instructed than Peter, nothing more
rude than Paul, and this himself confessed, and was not ashamed to say,
"though I be rude in speech, yet not in knowledge." (2 Cor. xi. 6.) Yet
nevertheless this rude one, and that unlearned man,[*] overcame
countless philosophers, stopped the mouths of countless orators, and
did all by heir own ready mind and the grace of God. What excuse then
shall we have, if we are not equal to twenty names, and are not even of
service to them that live with us? This is but a pretence and an
excuse--for it is not want
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of learning or of instruction which hindereth our teaching, but
drowsiness and sleep. (Acts i. 15; ii. 41.) Let us then having shaken
off this sleep with all diligence cleave to our own members, that we
may even here enjoy much calm, by ordering in the fear of God them that
are akin to us, and hereafter may partake of countless blessings
through the grace and love of our Lord Jesus Christ towards man,
through Whom, and with Whom, be glory to the Father, with the Holy
Ghost, now, and evermore, and to all ages. Amen.
HOMILY 1.
ROM. 1. 1, 2.
"Paul, a servant of Jesus Christ, called to be an Apostle, separated
unto the Gospel of God, (which He promised afore by His prophets in the
Holy Scriptures.)"
Moses having written five books, has nowhere put his
own name to them, neither have they who after him put together the
history of events after him, no nor yet has Matthew, nor John, nor
Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets[1]
his own name. Now why was this? Because they were writing to people,
who were present, and it had been superfluous to show themselves when
they were present. But this man sent his writings froth afar and in the
form of a letter, for which cause also the addition of the name was
necessary. But if in the Epistle to the Hebrews he does not do the
same, this too is after his own wise judgment.[*] For since they felt
prejudiced against him, lest on hearing the name at the outstart, they
should stop up all admission to his discourse, he subtly won their
attention by concealing the name. But if some Prophets and Solomon have
put their names, this I leave as a subject for you to look further into
hereafter, why some of them wished to put it so, and some not. For you
are not to learn everything from me, but to take pains yourselves also
and enquire further, lest ye become more dull-witted.
"Paul, a servant of Jesus Christ." Why did God
change his name, and call him Paul who was Saul? It was, that he might
not even in this respect come short of the Apostles, but that that
preëminence which the chief of the Disciples had, he might also
acquire (Mark iii. 16); and have whereon to ground a closer union with
them. And he calls himself, the servant of Christ, yet not merely this;
[2] for there be many sorts of servitude. One owing to the Creation,
according to which it says, "for all are Thy servants" (Ps. cxix. 91);
and according to which it says, "Nebuchadnezzar, My servant" (Jer. xxv.
9), for the work is the servant of Him which made it. Another kind is
that from the faith, of which it saith, "But God be thanked that ye
were the servants of sin, but ye have obeyed from a pure heart that
form of doctrine which was delivered unto you: being then made free
from sin, ye became the servants of righteousness." from. vi. 17, 18.)
Another is that from civil subjection
(<greek>toliteias</greek>), after which it saith, "Moses my
servant is dead" (Jos. i. 2); and indeed all the Jews were servants,
but Moses in a special way as shining most brightly in the community.
Since then, in all the forms of the marvellous servitude, Paul was a
servant, this he puts in the room of the greatest title of dignity,
saying, "a servant of Jesus Christ." And the Names appertaining to the
dispensation[3] he sets forth, going on upwards from the lowest. For
with the Name Jesus, did the Angel come from Heaven when He was
conceived of the Virgin, and Christ He is called from being anointed,
which also itself belonged to the flesh. And with what oil, it may be
asked, was He anointed? It was not with oil that He was anointed, but
with the Spirit. And Scripture has instances of calling such "Christs":
inasmuch as the Spirit is the chief point in the unction, and that for
which the oil is used. And where does it call those "Christs" who are
not anointed with oil? "Touch not," it says, "Mine anointed, and do My
prophets no harm" (Ps. cv. 15), but at that time the institution of
anointing with oil did not yet even exist. "Called an Apostle." He
styles himself
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"called" in all his Epistles, so showing his own candor
(<greek>eugnwmosunhn</greek>), and that it was not of his
own seeking that he found, but that when called he came near and
obeyed. And the faithful, he styles, "called to be saints,"[*] but
while they had been called so far as to be believers, he had besides a
different thing committed to his hands, namely, the Apostleship, a
thing full of countless blessings, and at once greater than and
comprehensive of, all the gifts.
And what more need one say of it, than that
whatsoever Christ was doing when present, this he committed to their
hands when He departed. Which also Paul cries aloud, speaking thereof
and magnifying the dignity of the Apostles' office; "We are ambassadors
for Christ, as though God did beseech by us;" i. e. in Christ's stead.
"Separated to the Gospel of God." (2 Cor. v. 20.) For as in a house,
each one is set apart for divers works; thus also in the Church, there
be divers distributions of ministrations. And herein he seems to me to
hint, that he was not appointed by lot only, but that of old and from
the first he was ordained to this office; which also Jeremy saith, that
God spake concerning himself, "Before thou camest forth out of the
womb, I sanctified thee, I ordained thee a prophet unto the nations."
(Jer. i. 5.) For in that he was writing to a vainglorious city, and one
every way puffed up, he therefore uses every mode of showing that his
election was of God. For he Himself called him, and Himself separated
him. And he does this, that he may make the Epistle deserve credit, and
meet an easy reception. "To the Gospel of God." Not Matthew then alone
is an Evangelist, nor Mark, as neither was this man alone an Apostle,
but they also; even if he be said prëeminently to be this, and
they that. And he calleth it the Gospel, not for those good things only
which have been brought to pass, but also for those which are to come.
And how comes he to say, that the Gospel "of God" is preached by
himself? for he says, "separated to the Gospel of God"--for the Father
was manifest, even before the Gospels. Yet even if He were manifest, it
was to the Jews only, and not even to all of these as were fitting. For
neither did they know Him to be a Father, and many, things did they
conceive unworthily of Him. Wherefore also Christ saith, "The true
worshippers" shall come, and that "the Father seeketh such to worship
Him." (John iv. 23.) But it was afterwards that He Himself with the Son
was unveiled to the whole world, which Christ also spake of beforehand,
and said, "that they might know Thee the only true God, and Jesus
Christ Whom Thou has sent." (John xvii. 3.) But he calls it the
"Gospel" of God, to cheer the hearer at the outstart. For he came not
with tidings to make the countenance sad, as did the prophets with
their accusations, and charges, and reproofs, but with glad tidings,
even the "Gospel of God;" countless treasures of abiding and
unchangeable blessings.
Ver. 2. "Which He promised afore by His Prophets in
the Holy Scriptures."
For the Lord, saith he, "shall give the word to them
that proclaim glad tidings with great power" (Ps. lxviii. 12, Sept.);
and again, "How beautiful are the feet of them that preach the Gospel
of peace." (Is. lii. 7; Rom. x. 15.) See here both the name of the
Gospel expressly and the temper of it, laid down in the Old Testament.
For, we do not proclaim it by words only, he means, but also by acts
done; since neither was it human, but both divine and unspeakable, and
transcending all nature. Now since they have laid against it the charge
of novelty also, He shows it to be older than the Greeks, and described
aforetime in the Prophets. And if He gave it not from the beginning
because of those that were unwilling to receive it, still, they that
were willing did hear it. "Your father Abraham," He says, "rejoiced to
see My day, and he saw it, and was glad." (John viii. 56.) How then
comes He to say, Many prophets desired to see the things which ye. see,
and have not seen them?" (Matt. xiii. 17.) He means not so, as ye see
and hear, the Flesh itself, and the very miracles before your eyes. But
let me beg you to look and see what a very long time ago these things
were foretold. For when God is about to do openly some great things, He
announces them of a long time before, to practise men's hearing for the
reception of them when they
come.
"In the Holy Scriptures." Because the Prophets not
only spake, but also writ what they spake; nor did they write only, but
also shadowed them forth by actions, as Abraham when he led up Isaac,
and Moses when he lifted up the Serpent, and when he spread out his
hands[1] against Amalek, and when he offered the Paschal Lamb.
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Ver. 3. "Concerning His Son which was made of the
seed of David, according to the flesh."
What dost, thou, O Paul, that after lifting up our
souls so, and elevating them, and causing great and unutterable things
to pass m show before them, and speaking of the Gospel, and that too
the Gospel of God, and bringing in the chorus of the Prophets, and
showing the whole of them heralding forth many years before those
things which were to come: why dost thou again bring us down to David?
Art thou conversing, oh tell me, of some man, and giving him Jesse's
son for a father? And wherein are these things worthy of what thou hast
just spoken of? Yea, they are fully worthy. For our discourse is not,
saith he, of any bare man. Such was my reason for adding, "according to
the flesh;" as hinting that there is also a Generation of the Same
after the Spirit. And why did he begin from that and not from this the
higher? It is because that was what Matthew, and Luke, and Mark, began
from. For he who would lead men by the hand to Heaven, must needs lead
them upwards from below. So too was the actual dispensation ordered.
First, that is, they saw Him a man upon earth, and then they understood
Him to be God. In the same direction then, as He Himself had framed His
teaching, did His disciple also shape out the way which leadeth
thither. Therefore the generation according to the flesh is in his
language placed first in order, not because it was first, but because
he was for leading the hearer from this up to that.
Ver. 4. "And declared to be the Son of God with
power, according to the Spirit of Holiness, by the resurrection from
the dead, even Jesus Christ."
What is said has been made obscure by the
close-folding of the words, and so it is necessary, to divide it. What
then is it, which he says? We preach, says he, Him Who was made of
David. But this is plain. Whence then is it plain, that this incarnate
"Person" was also the Son of God? First, it is so from the prophets;
wherefore he says, "Which He had promised afore by the Prophets in the
Holy Scriptures." (v. 2.) And this way of demonstration is no weak one.
And next also from the very way of His Generation: which also he sets
forth by saying, "of the seed of David according to the flesh:"
for He broke the rule of nature. Thirdly, from the miracles which He
did, yielding a demonstration of much power, for "in power" means this.
Fourthly, from the Spirit which He gave to them that believe upon Him,
and through which He made them all holy, wherefore he saith, "according
to the Spirit of holiness." For it was of God only to grant such gifts.
Fifthly, from the Resurrection; for He first and He alone raised
Himself: and this Himself too said to be above all a miracle sufficient
to stop the mouths even of them that behaved shamelessly. For, "Destroy
this Temple," He says, "and in three days I will raise it up" (John
xix.); and, "When ye have lifted" Me "up from the earth, then shall ye
know that I am He" (ib. viii. 28); and again, This "generation seeketh
after a sign; and there shall no sign be given unto it, but the sign of
Jonas." (Matt. xxi. 39.) What then is the being "declared?" being
shown, being manifested, being judged, being confessed, by the feeling
and suffrage of all; by Prophets, by the marvelous Birth after the
Flesh, by the power which was in the miracles, by the Spirit, through
which He gave sanctification, by the Resurrection, whereby He put an
end to the tyranny of death.
Ver. 5. "By Whom we have received grace and
Apostleship for obedience to the faith."
See the candor of the servant. He wishes nothing to
be his own, but all his Master's. And indeed it was the Spirit that
gave this. Wherefore He saith, "I have many things to say unto you, but
ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come,
He will guide you into all truth" (John xvi. 12): and again, "Separate
Me Paul and Barnabas." (Acts xiii. 2.) And in the Epistle to the
Corinthians, he says, that "to one is given by the Spirit the word of
wisdom, to another the word of knowledge" (1 Cor. xii. 8, 11); and that
It divideth all as It willeth. And in addressing the Milesians, he
says, "Over which the Holy Ghost hath made you shepherds and
overseers." (Acts xx. 28.) You see, he calls the things of the Spirit,
the Son's, and the things of the Son, the Spirit's. "Grace and
Apostleship;" that is, it is not we that have achieved for ourselves,
that we should become Apostles. For it was not by having toiled much
and labored that we had this dignity allotted to us, but we received
grace, and the successful result is a part of he heavenly gift. "For
obedience to the faith." So it was not the Apostles that achieved it,
but grace that paved the way before them. For it was their part to go
about and preach, but to persuade was of God, Who wrought in them. As
also Luke saith, that "He opened their heart" (Acts xvi. 14); and
again, To whom it was given to hear the word of God. [1] "To obedience
;" he
341
says not, to questioning and parade
(<greek>kataskeuhn</greek>) of argument but "to obedience."
For we were not sent, he means, to argue, but to give those things
which we had trusted to our hands. For when the Master declareth aught,
they that hear should not be nice and curious handlers of what is told
them, but receivers only; for this is why the Apostles were sent, to
speak what they had heard, not to add aught from their own stock, and
that we for our part should believe--that we should believe
what?--"concerning His Name." Not that we should be curious about the
essence, but that we should believe on the Name; for this it was which
also wrought the miracles. For it says, "in the Name of Jesus Christ
rise up and walk." (Acts iii. 6.) And this too requireth faith, neither
can one grasp aught of these things by reasoning
(<greek>logismp</greek>
<greek>katagabein</greek>). "Among all nations, among whom
are ye also the called of Jesus Christ." What? did Paul preach then to
all the nations? Now that he ran through the whole space from Jerusalem
to Illyricum, and from thence again went forth to the very ends of the
earth, is plain from what he writes to the Romans; but even if he did
not come to all, yet still what he says is not false, for he speaks not
of himself alone, but of the twelve Apostles, and all who declared the
word after them. And in another sense, one should not see any fault to
find with the phrase, if about himself, when one considers his ready
mind, and how that after death he ceaseth not to preach in all parts of
the world. And consider how he extols the gift, and shows that it is
great and much more lofty than the former, since the old things were
with one nation, but this gift drew sea and land to itself. And attend
to this too, how free the mind of Paul is from all flattery; for when
conversing with the Romans, who were seated as it were upon a sort of
summit of the whole world, he attaches no more to them than to the
other nations, nor does he on the score of their being then in power
and ruling, say, that they have in spiritual things also any advantage.
But as (he means) we preach to all the nations, so do we to you,
numbering them with Scythians and Thracians: for if he did not wish to
show this, it were superfluous to say "Among whom are ye also."[*] And
this he does to take down their high spirit
(<greek>kenpn</greek> <greek>to</greek>
<greek>fushma</greek>) and to prostrate the swelling vanity
of their minds, and to teach them to honor others alike to themselves:
and so he proceeds to speak upon this very point.
Ver. 6. "Among whom are ye also the called of Jesus
Christ."
That is, along with whom ye also are: and he does
not say, that he called the others with you, but you with the others.
For if in Christ Jesus there is neither bond nor free, much less is
there king and private man. For even ye were called and did not come
over of yourselves.
Ver. 7. "To all that be in Rome, beloved of God,
called to be saints: grace to you and peace from God our Father, and
the Lord Jesus Christ."
See how continually he puts the word "called,"
saying, "called to be an Apostle; among whom ye also are called; to all
that be in Rome, called:" and this he does not out of superfluity of
words, but out of a wish to remind them of the benefit. For since among
them which believed, it was likely that there would be some of the
consuls (<greek>upatwn</greek>; Ben. consulares) and rulers
as well as poor and common men, casting aside the inequality of ranks,
he writes to them all under one appellation. But if in things which are
more needful and which are spiritual, all things are set forth as
common both to slaves and to free, for instance, the love from God, the
calling, the Gospel, the adoption, the grace, the peace, the
sanctification, all things else, how could it be other than the
uttermost folly, whom God had joined together, and made to be of equal
honor in the greater things, those to divide on account of things on
earth? on this ground, I presume, from the very outstart, this blessed
Apostle, after casting out this mischievous disease, conducts them to
the mother of blessings, humble-mindedness. This made servants better,
since they learnt that they should take no harm from their servitude,
while they had the true freedom; this would incline masters to be
gentle, as being instructed that they have no advantage in being free,
unless the goods of faith have the first place given them. And that you
may learn that he was not doing this to work confusion, by dashing all
things, but still knew the best distinction, he wrote not simply to all
that were in Rome, but with a definition added, "beloved of God." For
this is the best discrimination, and shows whence the sanctification
was. Whence then was the sanctification? from Love. For after saying,
"beloved," then he proceeds, "called to be saints," showing that it is
from this that the
342
fount of all blessings is. But saints he calls all the faithful. "Grace
unto you and peace."
Oh address, that bringeth countless blessings to us!
This also Christ bade the Apostles to use as their first word when
entering into houses. (Luke x. 5.) Wherefore it is from this that Paul
also in all places takes his beginning, from grace and peace; for it
was no small war which Christ put an end to, but indeed one varying and
of every kind and of a long season (<greek>toikilon</greek>
<greek>kai</greek> <greek>tantodaton</greek>);
and this not from our labors, but through His grace. Since then love
presented us with grace, and grace with peace, having set them down in
the due order of an address, he prays over them that they may abide
perpetual and unmoved, so that no other war may again be blown into
flame, and beseeches Him that gave, to keep these things firmly
settled, saying as follows, "Grace be unto you and peace from God our
Father, and the Lord Jesus Christ." See in this passage, the "from" is
common to the Son and the Father, and this is equivalent to "of
whom."[1] For he did not say, Grace be unto you and peace from God the
Father, "through" our Lord Jesus Christ; but, "from God the Father, and
the Lord Jesus Christ." Strange! how mighty is the love of God! we
which were enemies and disgraced, have all at once become saints and
sons. For when he calls Him Father, he shows them to be sons; and when
he says sons, he has unveiled the whole treasure of blessings.
Let us then keep showing a conversation worthy of
the gift, and hold on in peace and holiness. For other dignities are
but for a time, and are brought to an end along with this life present,
and may be bought with money (whence one might say they are not
dignities at all but names of dignities only, having their strength in
the investiture of fine array and the servility of attendants), but
this as having been given of God, the gift of sanctification and
adoption, is not broken through even by death, but even here maketh men
conspicuous, and also departs with us upon our journey to the life to
come. For he that holdeth on in the adoption, and keeps an exact watch
upon his holiness, is much brighter and more happy even than he that
is arrayed with the diadem itself, and has the purple; and has
the delight of abundant peace in the present life and is nurtured
up with goodly hopes, and hath no ground for worry and disturbance, but
enjoys constant pleasure; for as for good spirits and joy, it is not
greatness of power, not abundance of wealth, not pomp of authority, not
strength of body, not sumptuousness of the table, not the adorning of
dresses, nor any other of the things in man's reach that ordinarily
produces them, but spiritual success, and a good conscience alone. And
he that hath this cleansed, even though he be clad in rags and
struggling with famine, is of better spirits than they that live so
softly. So too he that is conscious of wicked deeds, even though he may
gather to himself all men's goods, is the most wretched of all men. For
this cause Paul, living in continual hunger and nakedness, and being
scourged every day was joyful, and went more softly than they that were
then emperors. But Ahab though a king, and indulging in a sumptuous
luxury, when he had done that one sin, groaned and was out of spirits,
and his countenance was fallen both before the sin and after the sin.
If then we wish to enjoy pleasure, above all things else let us shun
wickedness, and follow after virtue; since it is not in the nature of
things for one to have a share thereof on any other terms, even if we
were mounted upon the king's throne itself. Wherefore also Paul saith,
"But the fruit of the Spirit is love, joy, peace." (Gal. v. 22.) This
fruit then let us keep growing by us, that we may be in the fruition of
joy here, and may obtain the kingdom to come, by the grace and love
towards man of our Lord Jesus Christ, through Whom and with Whom, be
glory to the Father, and to the Holy Spirit, now and always, even unto
all ages. Amen.
343
HOMILY II.
ROM. I. 8.
"First, I thank my God through Jesus Christ for you all, that your
faith is spoken of throughout the whole world."
AN exordium worthy of this blessed spirit, and able
to teach all men to offer unto God the firstlings of their good deeds
and words, and to render thanks not only for their own, but also for
others' well-doings: which also maketh the soul pure from envy and
grudging, and draweth God in a greater measure towards the loving
spirit of them that so render thanks. Wherefore also elsewhere he says,
"Blessed be God and the Father of our Lord Jesus Christ, Who hath
blessed us with all spiritual blessing." (Eph. i. 3.) And it is fitting
that we render thanks not only when rich, but also when poor, not when
in health only, but also when sick, not when we thrive only, but also
when we have to bear the reverse. For when our affairs are borne onward
with a fair wind, to be thankful is not matter of wonder. But when no
small tempests be upon us, and the vessel veers about and is in
jeopardy, then is the great time for displaying patience and goodness
of heart. For this cause Job also gained a crown from hence, and the
shameless mouth of the devil did he stop, and show clearly that not
even when he saw good days was it through his wealth that he was
thankful, but through his much love toward God. And see too what things
he is thankful for: not for things earthly and perishing, as power and
authority and glory (for these things are of no account), but for real
blessings, faith and boldness of speech. And with how much feeling[1]
he gives thanks: for he saith not "to God," but "to my God," which also
the Prophets do, so making that which is common to all their own. And
what is there wonderful in the Prophets doing so? For God himself
plainly does it continually to His servants, calling Himself the God of
Abraham and Isaac and Jacob, as peculiarly theirs. "That your faith is
spoken of throughout the whole world." What then, had the whole world
heard of the faith of the Romans? Yes, the whole, according to him.
(Or, since that time, <greek>pasa</greek>
<greek>ez</greek> <greek>ekeinou</greek>). And
it is not a thing unlikely. For the city was not one of no note, but as
being upon a sort of eminence it was on every account conspicuous. But
consider, I pray, the power of the preaching, how in a short time by
means of publicans and fishermen it took hold upon the very head of all
cities, and Syrians became the teachers and guides of Romans. He
attests then two excellencies in them, both that they believed, and
that they believed with boldness, and that so great as that the fame of
them reached into all the world. "For your faith," he says "is spoken
of throughout the whole world. Your faith," not your verbal
disputations, nor your ques-tionings, nor your syllogisms. And yet
there were there many hindrances to the teaching. For having recently
acquired the empire of the world they were elated, and lived in riches
and luxury, and fishermen brought the preaching there, and they Jews
and of the Jews, a nation hated and had in abomination among all men;
and they were bidden to worship the Crucified, Who was brought up in
Judea. And with the doctrine the teachers proclaimed also an austere
life to men who were practised in softness, and were agitated about
things present. And they that proclaimed it were poor and common men,
of no family, and born of men of no family. But none of these things
hindered the course of the word. So great was the power of the
Crucified as to carry the word round everywhere. "For it is spoken of,"
he says, "in all the world." He says not, it is manifested, but, is
spoken of, as if all men had them in their mouths. And indeed when he
bears witness of this in the Thessalonians, he adds another thing also.
For after saying, "from you sounded out the word of God," he adds, "so
that we need not to speak anything." (1 Thess. i. 8.) For the disciples
had come into the place of teachers, by their boldness of speech
instructing all, and drawing them to themselves. For the preaching came
not anywhere to a stand, but went over the whole world more rapidly
than fire. But here there is only thus much--"it is spoken of." He well
says that "it
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is spoken of," showing that there was no need to add aught to what was
said, or to take away. For a messenger's business is this, to convey
from one to another only what is told him. For which cause also the
priest is called a "messenger" (Mal. ii. 7), because he speaks not his
own words, but those of Him that sent him. And yet Peter had preached
there. But he reckons what was his, to be his own as well. In such
degree, as I said before, was he beyond measure clear of all grudging!
Ver. 9. "For God is my witness, whom I serve with my
spirit in the Gospel of His Son."
Words these of an Apostle's bowels of affection, the
showing forth this of fatherly concernment![1] And what is it which he
says, and why does he call God to witness? He had to declare his
feeling toward them. Since then he had not as yet ever seen them, he
therefore called no man to witness, but Him Who entereth in the hearts.
For since he was saying, "I love you," and as a token thereof alleged
his praying continually for them, and wishing to come to them, and
neither was this self-evident, he betakes himself to the trustworthy
testimony. Will then any one of you be able to boast that he remembers,
when praying at his house (<greek>epi</greek>
<greek>ths</greek> <greek>oikias</greek>) the
entire body of the Church? I think not. But Paul drew near to God in
behalf not of one city only, but of the whole world, and this not once,
or twice, or thrice, but continually. But if the continually bearing
any one about in one's memory would not happen without much love; to
have any in one's prayers, and to have them there continually, think
what great affection and friendship that implies. But when he says,
"Whom I serve with my spirit in the Gospel of His Son," he shows us at
once the grace of God, and also his own humble-mindedness; the grace of
God because He entrusted to him so great a matter; but his own
humility, because he imputes it all not to his own zeal, but to the
assistance of the Spirit. But the addition of "the Gospel," shows the
kind of ministry. For there are many and diverse modes of service. And
as under kings all are ranged under one that beareth kingly power, and
all have not to minister (<greek>diakonountai</greek> about
the same thing, but to one belongeth the ministry of ruling armies and
to another that of ordering cities and to another again that of keeping
treasures in the storehouses, thus also in spiritual things, one
serveth God and laboreth (<greek>latreuei</greek>
<greek>kaidouleuei</greek>) in believing and ordering his
own life well, and another in undertaking the care of strangers, and
another in taking in hand the patronship of them that be in need. As
even during the Apostle's own tithe, they of Stephen's company served
God in the guardianship of the widows, others
(<greek>alloi</greek> 2 Mss., all
<greek>wn</greek>) in the teaching of the word, of whom
also Paul was, serving in the preaching of the Gospel. And this was the
fashion of his service: for it was to this that he was appointed. On
this account, he not only calls God to witness, but also says what he
was entrusted with, to show that having so great things put into his
hands, he would not have called Him Who trusted them to him to witness
what was false. And therewith he wished to make another point out also,
viz. that he could not but have this love and care for them. For that
they might not say "who art thou? and, from whence? that thou sayest
that thou art anxious over a city so great, and most imperial," he
shows that he must needs have this care,[2] if at least the sort of
service that was committed to him, was to declare the Gospel: for he
that hath this put into his hands, must needs have continually upon his
mind them that are to receive the word. And he shows another thing
besides this by saying, "in my spirit; "that this service is much
higher than either the Gentile or the Jewish. For the Gentile is both
fleshly and in error, and the Jewish is true indeed, yet even this is
fleshly. But that of the Church is the opposite of the Gentile, but
more lofty than the Jewish by a great deal. For the mode of our service
is not with sheep and oxen and smoke and fat, but by a spiritual soul,
which Christ also shows in saying that "God is a Spirit, and they that
worship Him must worship Him in spirit and in truth." (John iv. 24.)
"In the Gospel of His Son." Having said above that
it was the Father's Gospel, here he says it is the Son's. So
indifferent is it to say the Father's or the Son's! For he had learnt
from that blessed voice that the things of the Father are the Son's,
and the things of the Son are the Father's. For "all Mine are Thine,
and Thine are Mine."' (John xvii. 10.)
"That without ceasing I make mention of you always
in my prayers." This is the part of genuine love, and he seems indeed
to be saying some one thing, yet states four things even here. Both
that he remembers, and that he does so continually, and that it is in
his prayers, and that it is to ask great things. for them.
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Ver. 10, 11. "Making request, if by any means now at
length I might have a prosperous journey by the will of God to come unto
you."
You see him painfully desiring to see them, and yet
not enduring to see them contrary to what seemed good unto God, but
having his longing mingled with the fear of God. For he loved them, and
was eager to come to them. Yet he did not, because he loved them,
desire to see them, contrary to what seemed good unto God. This is true
love not as we love who err on both sides from the laws of love: for
either we love no one, or if we ever do love, we love contrary to what
seemeth good unto God, acting in both against the Divine law. And if
these things be grievous (<greek>fortika</greek>) when
spoken of, they are more grievous when done. And how do we love
contrary to what seems good to God? (you will say.) When we neglect
Christ pining with hunger, and provide our children and friends and
relations above their needs. Or rather what need to carry the subject
further. For if any one will examine his own conscience, he will find
that this takes place in many things. But such was not that blessed
person, but he knew both how to love and to love as he ought (3 Mss.
omit "as he ought"), and as was fitting, and though exceeding all men
in loving, he transgressed not the measures of love. See then two
things thrive extremely in him, fear of God, and also longing towards
the Romans. For to be praying continually, and not to desist when he
obtained not, shows exceeding love. But while loving, thus to continue
yielding to the will of God, shows intense reverence. In another place,
however, having "thrice besought the Lord" (2 Cor. xii. 8), he not only
did not receive, but on the contrary, when he did not receive, he was
very thankful for not having been heard. So, in all things did he
look to God. But here he received, though not when he asked, but after
delay, and neither hereat was he discontented. And these things I
mention that we may not repine at not being heard, or at being heard
slowly. For we are not better than Paul, who confesses his thankfulness
for both, and with good ground. For when he had once given himself up
to the all-governing Hand, and put himself with as much subjection
under it, as clay under the potter, he followed wheresoever God led.
Having then said that he desired to see them, he mentioned also the
cause of his desire; and what is it?
Ver. 11. "That I may impart unto you some spiritual
gift, to the end ye may be established."
For it was not merely as many now go travelling in a
needless and profitless way that he also went, but for necessary and
very urgent ends. And he does not tell them his meaning openly, but by
way of hints, for be does not say that I may teach you, that I may
instruct you, that I may fill up that which is wanting; but, "that I
may impart;" showing, that it is not his own things which he is giving
them, but that he was imparting to them what he had received. And here
again he is unassuming, in saying "some," he means. a small one, and
suited to my powers. And what may this small one be which thou art now
going to impart? This it is, he says, "to the end that ye may be
established." This then also cometh of grace, namely, the being
unwavering and standing fast. But when you hear of grace, think not
that the reward of resolve on our part is thereby cast aside; for he
speaks of grace, not to disparage the labor of resolve on our part, but
to undermine (<greek>upotemnomenos</greek>, as piercing a
thing inflated) the haughtiness of an insolent spirit
(<greek>aponoias</greek>). Do not thou then, because that
Paul hath called this a gift of grace, grow supine. For he knows how,
in his great candor, to call even well doings, graces; because even in
these we need much influence from above. But in saying, "to the end
that ye may be established," he covertly shows that they needed much
correction: for what he would say is this: Of a "long time I have
both desired" and prayed to see you, for no other reason than
that I may "stablish, strengthen, fix" you thoroughly in the word of
God, so that ye be not continually wavering. But he does not express
himself so (for he would have shocked them), but in another way he
hints to them the same thing, though in a subdued tone. For when he
says, "to the end that ye may be established," he makes this plain.
Then since this also was very irksome, see how he softens it by the
sequel. For that they may not say, are we wavering, and carried about?
and need we speech of yours in order to stand fast? he anticipates and
does away any gainsaying of the kind, by saying as follows.
Ver. 12. "That is, that I maybe comforted together
with you by the mutual faith both of you and me."
As if he said, Do not suspect that I spoke to accuse
you. It was not with this feeling that I said what I did. But what may
it be that I wished to say? Ye are undergoing many tribulations, being
drenched on every side (by those who persecute you
<greek>periantloumenoi</greek> 3 Mss.
<greek>parenokloumenoi</greek>, harassed). I desired then
to see you, that
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I might comfort you, or rather, not that I might comfort you only, but
that I might myself receive comfort. See the wisdom of the teacher. He
said, to the end that "ye may be strengthened; he knew that what he had
said would be heavy and irksome to the disciples. He says, "to the end
that ye may be comforted." But this again is heavy, not indeed to such
a degree as the former, still it is heavy. He then pares down what is
galling in this also, smoothing his speech on every side, and rendering
it easy of acceptance, For he does not say barely, "to be comforted,"
but, "to be comforted together with you ;" nor was he content with this
but he puts in a further lenitive, when he says, "by the mutual faith
both of you and me."[*] Oh how great was his humble-mindedness! He
showed himself also to be in need of them, and not them only of him.
And he puts the disciples in the position of teachers, not letting any
superiority remain upon his own side, but pointing out their full
equality. For the gain is mutual, he means, and I need the
comfort from you, and you that from me. And how comes this to pass?
"Through the mutual faith both of you and me." For as in
the case of fire, if any one gather together many lights, it is a
bright flame that he kindles, thus also does it naturally happen with
the faithful. For when we be by ourselves, torn away from others, we
are somehow in worse spirits. But when we see one another, and are
entwined[1] with the members of our own selves, great is the comfort we
receive. You must not look to the present time, during which, by God's
grace, both in city and in the desert itself, there be many hosts of
believers, and all impiety hath been driven out; but consider, in that
time, how great a good it was both for disciples to see their master,
and for brethren who had come from another city to be seen of brethren.
But that I may make what I am saying plainer, let me bring the matter
to an example. For if it should even happen and come to pass (may it
never do so!) that we had been carried away to the land of the Persians
or Scythians or other barbarians, and had been scattered (7 Mss." torn
asunder") by twos and threes in their cities, and were then suddenly to
see any one of those here coming to us, reflect what a harvest of
comfort we should reap of it! See ye not those too who are in the
prisons, it they see any of their acquaintance, how they revive, and
are quite fluttering with the pleasure? But if I compare those days
with captivity and imprisonment, count it no wonder. For these suffered
far harder things than those, scattered as they were, and driven about,
and dwelling in the midst of famine and of wars, and tremblingly
expecting daily death, and suspecting friends and kindred and
relatives, and dwelling in the world as in a strange land, aye, and in
far harder plight than they who live in another's country. This is why
he says, "to the end that ye may be established and comforted with us
by our mutual faith." And this he says, not as though himself
needed any assistance from them (far from it; for how should the pillar
of the Church, who was stronger than iron and the rock, the spiritual
adamant, who was equal to the charge of countless cities), but that he
should not make his language impetuous and his reproof vehement, he
says, that he himself also needs their consolation. But if any one here
should say, that the comfort was his gladness at the increase of their
faith, and that Paul needed this, he would not be mistaking his meaning
in this way either. If then thou desire, one might say, and pray, and
wilt gain comfort and give comfort by it, what is there to hinder thy
coming? By way of dissipating this suspicion then, he proceeds.
Ver. 13. "Now I would not have you ignorant,
brethren, that oftentimes I desired to come unto you (but was let
hitherto)."
Here is a compliance great as that of slaves, and a
plain exhibition of his excellent temper
(<greek>eugnwmosunhs</greek>)! For, that he was let, he
says, but why, he does not go on to say. For he does not pry into the
command of his Master, but only obeys. And yet one might expect a
person to start questions, as to why God hindered a city so conspicuous
and great, and towards which the whole world was looking, from enjoying
such a teacher, and that for so long a time. For he that had overcome
the governing city, could easily go on to the subjects of it. But he
that let alone the more royal one, and lay in wait about the
dependents, had the main point left neglected. But none of these things
does he busy himself with, but yields to the incomprehensibleness of
Providence, thereby both showing the right tone of his soul, and
instructing us all never to call God to account for what happens, even
though what is done seem to trouble the minds of many. For the Master's
part it is alone to enjoin, the servants' to obey. And
347
this is why he says, that he was let, but not for what cause; for he
means, even I do not know; ask not then of me the counsel or mind of
God. For neither "shall the thing formed say to him that formed it, Why
hast thou made me thus?" For why, tell me, do you even seek to learn
it? do you not know that all things are under His care, that He is
wise, that He doeth nothing at a mere hazard, that He loveth thee more
than they who begat thee, and goes exceeding far beyond a father's
yearnings of affection to thee, and a mother's anxiousness. Seek then
no more, and go not a step further; for this is sufficient consolation
for thee: since even then it was well ordered for the Romans. And if
thou knowest not the manner, take it not to heart: for this is a main
feature of faith, even when in ignorance fo the manner of the
dispensation, to receive what is told us of His Providence.
Paul then having succeeded in what he was earnest
about (and what was this? to show that it was not as slighting them
that he did not come to them, but because, though greatly desiring it,
he was hindered), and having divested himself of the accusation of
remissness, and having persuaded them that he was not less desirous to
see them than themselves, further shows his love to them by other
things. For even when I was hindered he means, I did not stand aloof
from the attempt, but I kept attempting always yet was always hindered,
yet never did I stand aloof thus, without falling out with the will of
God, still keeping my love. For by his purposing it to himself and not
standing aloof from it, he showed his affection; but through his being
hindered and yet not struggling against it, all his love to God. "That
I might have some fruit among you also." Yet he had told them the cause
of his longing before, and shown that it was becoming him; but still
here also, he states it, clearing away all their suspicion. For since
the city was conspicuous, and in the whole extent of sea and land had
no equal to many even the mere desire of becoming acquainted with it
became a reason (<greek>profasis</greek>) for a journey to
it; that they might not think anything of the sort about Paul, or
suspect that, merely with a view to glory in claiming them to
himself he desired to be present there, he repeatedly lays down
the ground of his desire, and before he says, it was that "I may
impart to you some spiritual gift," that I desired to see you;but
here more clearly, "that I might have some fruit among you also
even as among other Gentiles." The rulers he puts with the
subjects, and after the countless triumphs and victories and the
glory of the consuls, he puts them with the barbarians, and with good
reason too. For where the nobility of faith is, there is none
barbarian, none Grecian, none stranger, none citizen, but all mount up
to one height of dignity. And see him here also unassuming, for he does
not say, that I may teach and instruct, but what? "that I might have
some fruit." And not fruit, simply, but "some fruit." Again,
depreciating his own share therein just as he had said above, "that I
may impart some gift." And then to repress them too, as I said also
before, he says, "even as among other Gentiles."[*] For, I do not,
because you are rich, and have the advantage of others, show less
concern about the others. For it is not the rich that we are seeking,
but the faithful. Where now are the wise of the Greeks, they that wear
long beards and that are clad in open dress,[1] and puff forth great
words (<greek>ta</greek> <greek>megala</greek>
<greek>fuswntes</greek>)? All Greece and all barbarian
lands has the tentmaker converted. But Plato, who is so cried up and
carried about[2] among them, coming a third time to Sicily with the
bombast of those words of his, with his brilliant reputation
(<greek>upslhyews</greek>), did not even get the better of
a single king, but came off so wretchedly, as even to have lost his
liberty. But this tentmaker ran over not Sicily alone or Italy, but the
whole world; and while preaching too he desisted not from his art, but
even then sewed skins, and superintended the workshop. And even this
did not give offence to those who were born of consuls, and with very
good reason, for it is not their trades and occupations, but falsehood
and forged doctrines, which usually render teachers easy subjects of
contempt. And for this reason, even Athenians still laugh at the
former. But this man even barbarians attend to, and even foolish and
ignorant men. For his preaching is set forth to all alike, it knows no
distinction of rank, no preëminence of nation, no other thing of
the sort; for faith alone does
348
it require, and not reasonings. Wherefore it is most worthy of
admiration, not only because it is profitable and saving, but that it
is readily admissible and easy (Say. "lovable)," and comprehensible to
all: which is a main object in the Providence of God, who setteth forth
His blessings to all in common.
For what He did in respect of the sun and the moon
and the earth and the sea and other things, not giving the rich and the
wise a greater share of the benefits of these, and a less to the poor,
but setting forth the enjoyment of them to all alike, this also did He
with regard to the preaching, and even in a much greater degree, by how
much this is more indispensable than they. Wherefore Paul repeatedly
says, "among all the Gentiles," to show that he in no respect favors
them, but is fulfilling his Master's command, and sending them away to
thanksgiving to the God of all, he says;
Ver. 14. "I am a debtor to the Greeks and to the
Barbarians, both to the wise and to the unwise."
Which also he said when writing to the Corinthians.
And he says it, to ascribe the whole to God. (1 Cor. ix. 16.)
Ver. 15. "So, as much as in me is, I am ready to
preach the Gospel to you that are at Rome also."
Oh, noble soul! having taken on him a task laden of
so great dangers, a voyage across the sea, temptations, plottings,
risings--for it was likely, that one who was going to address so great
a city which was under the tyrannic sway of impiety, should undergo
temptations thick as snowflakes; and it was in this way that he lost
his life in this city, being cut off by the tyrant of it--yet still
expecting to undergo so great troubles, for none of these did he become
less energetic, but was in haste and was in travail and was
ready-minded. Wherefore he says, "So, as much as in me is, I am ready
to preach the Gospel to you that are at Rome also."
Ver. 16. "For I am not ashamed of the Gospel."
"What sayest thou, O, Paul? When it were fitting to
say, that I boast, and am proud, and luxuriate in it; thou sayest not
this, but what is less than this, that thou art "not ashamed," which is
not what we usually say of things very glorious. What then is this
which he says, and why does he thus speak? while yet he exults over it
more than over heaven. At least, in writing to the Galatians, he said,
"God forbid that I should glory, save in the Cross of our Lord Jesus
Christ." (Gal. vi. 14.) How then comes he here to say, not that I even
glory, but that "I am not ashamed?" The Romans were most anxiously
eager about the things of the world, owing to their riches, their
empire, their victories; and their kings they reckoned to be equal to
the gods, and so they even called them. And for this cause too, they
wor-shipped them with temples and with altars and with sacrifices.
Since then they were thus puffed up, but Paul was going to preach
Jesus, who was thought to be the carpenter's son, who was brought up in
Judea, and that in the house of a mean woman, who had no body guards,
who was not encircled in wealth, but even died as a culprit with
robbers, and endured many other inglorious things; and it was likely
that they were concealing themselves as not as yet knowing any of the
unspeakable and great things: for this reason he says, "I am not
ashamed," having still to teach them not to be ashamed. For he knew
that if they succeeded in this, they would speedily go on and come to
glorying also: and do you then, if you hear any one saying, Dost thou
worship the Crucified? be not ashamed, and do not look down, but
luxuriate in it, be bright-faced at it, and with the eyes of a free
man, and with uplifted look, take up your confession; and if he say
again, Dost thou worship the Crucified? say in reply to him, Yes! and
not the adulterer, not the insulter of his father, not the murderer of
his children (for such be all the gods they have[1]), but Him who by
the Cross stopped the mouths of devils, and did away with their
countless juggleries. For the Cross is for our sakes, being the work of
unspeakable Love towards man, the sign of His great concern for us. And
in addition to what has been said, since they were puffed up with great
pomposity of speech and with their cloak of external wisdom, I, he
means to say, bidding an entire farewell to these reasonings, come to
preach the Cross, and am not ashamed because of it: "for it is the
power of God to salvation." For since there is a power of God to
chastisement also (for when He chastised the Egyptians, He said, "This
is My great power,[2]") (Joel ii. 25) and a power to destruction, (for,
"fear Him," He says, "that is able to destroy both body and soul in
hell"), (Matt. x. 28) for this cause he says, it is not these that I
come to bring, the powers of chastisement and punishment, but those of
salvation. What then? Did not the Gospel tell of these things also,
namely, the account of hell, and that of the outer
349
darkness, and of the venomous worm? And yet we know of these from no
other source than the Gospel. In what sense then does he say, "the
power of God unto salvation?" Attend only to what follows. "To every
one that believeth; to the Jew first, and also to the Greek."
For it is not to all absolutely, but to them that
receive it. For though thou be a Grecian (i.e. Heathen), and even one
that has run into every kind of vice, though a Scythian, though a
barbarian, though a very brute, and full of all irrationality, and
burdened with the weights of endless sins, no sooner hast thou received
the word concerning the Cross, and been baptized, than thou hast
blotted out all these; and why says he here, "to the Jew first, and
also to the Greek?" What meaneth this difference? and yet he has often
said, "Neither circumcision is anything, nor uncircumcision" (1 Cor.
vii 19. see Gal. v. 6 and vi. 15); how then doth he here discriminate,
setting the Jew before the Greek? Now why is this? seeing that by being
first he does not therefore receive any more of the grace (for the same
gift is bestowed both on this person and that,) but the "first" is an
honor in order of time only. For he has no such advantage as that of
receiving greater righteousness, but is only honored in respect of his
receiving it first. Since in the case of those that are enlightened
(you that are initiated know what is meant,) all run[1] to the baptism,
yet not all at the same hour, but one first and another second. Yet the
first doth not receive more than the second, nor he than the person
after him, but all enjoy the same gifts. The "first" then here is an
honor in word, not a superiority in grace. Then after saying, "unto
salvation," he enhances the gift further, by showing that it stayeth
not at the present point, but proceedeth farther.[*] For this is what
he sets forth, when he says,
Ver. 17. "For therein is the righteousness of God
revealed."
But he who hath become just shall live, not for the
present life only, but for that which is to come. And he hints not only
this, but also another thing along with this, namely, the brightness
and gloriousness of such a life. For since it is possible to be saved,
yet not without shame (as many are saved of those, who by the royal
humanity are released from punishment), that no one may suspect this
upon hearing of safety, he adds also righteousness; and righteousness,
not thine own, but that of God; hinting also the abundance of it and
the facility. For you do not achieve it by toilings and labors, but you
receive it by a gift from above, contributing one thing only from your
own store, "believing." Then since his statement did not seem credible,
if the adulterer and effeminate person, and robber of graves, and
magician, is not only to be suddenly freed from punishment but to
become just, and just too with the highest righteousness; he confirms
his assertion from the Old Testament. And first with a short sentence,
he lays open a vast sea of histories to one who has a capacity for
seeing them. For after having said, "from faith to faith." he sends the
hearer back to the dispensations of God, which took place thus in the
Old Testament, which, when writing to the Hebrews, he explains with his
usual great wisdom, showing that both the just and the sinners were
justified in that way even then, wherefore also he made mention both of
the harlot and of Abraham. But then here, after having just hinted at
it (for he was running on to another and a pressing subject), he again
confirms what he had said from the Prophets, bringing in Habakkuk
before them, crying, and saying, that it is not in the nature of things
for him who is to live, to live otherwise save by faith; for "the
just," he says, "shall live by faith" (Hab. ii. 4), speaking about the
life to come. For since what God giveth transcends reasoning entirely,
it is but reason that we need faith. But the man that thinks meanly of
it, and is contemptuous and vainglorious, will not effect anything at
all. Let heretics hearken to the voice of the Spirit, for such is the
nature of reasonings. They are like some labyrinth or puzzles which
have no end to them anywhere, and do not let the reason stand upon the
rock, and have their very origin in vanity. For being ashamed to allow
of faith, and to seem ignorant of heavenly things, they involve
themselves in the dust-cloud of
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countless reasonings. Then oh miserable and painful man, fit object for
endless tears, should any one ask thee, how the heaven was made, and
how the earth,--and why do I say the heaven and the earth? how thou
wert thyself born,[1] how nourished, and how thou grewest, art thou
then not ashamed of thine ignorance? But if anything be said about the
Only-begotten, dost thou thrust thyself through shame into a pit of
destruction, thinking that it is unworthy of thee not to know
everything? And yet disputatiousness is an unworthy thing, and so is
ill-timed curiosity. And why do I speak of doctrines? for even from the
corruption in our present life we have escaped by no other means than
through the faith. Thus shone also all those aforetime, thus Abraham,
thus Isaac, thus Jacob, thus too the harlot was saved, the one in the
Old Testament, and likewise the one in the New. For, "by faith," he
says, "the harlot Rahab perished not with them that believed not when
she had received the spies." (Heb. xi. 31.) For if she had said to
herself, "and how can they that are captives and exiles, and refugees,
and live the life of vagabond tribes, get the better of us who have a
city, and walls, and towers?" she would have destroyed both herself and
them. Which also the forefathers of those who were then saved did
suffer. For when, upon the sight of men great and tall, they questioned
the manner of victory, they perished, without battle or array, all of
them. Seest thou what a pit is that of unbelief! what a wall that of
faith! For the one carried down endless thousands, the other not only
saved a harlot, but made her the patroness of so numerous a people!
Now since we know of these and more than these,
never let us call God to account for what is done, but whatsoever He
may lay on us, that let us take up with, and let us not run into
niceties and curious questions, though to human reasoning the thing
commanded appears even amiss. For what, let me ask, looks more amiss
than for a father to slay with his own hands his only and legitimate
son? (Gen. xxii. 3.) But still when the righteous man was bid do it, he
raised no nice scruples about it, but owing to the dignity of the
bidder, he merely accepted the injunction. And another too that was
bidden of God to strike a prophet, when he raised nice scruples about
the seeming unreasonableness of the injunction, and did not simply
obey, he was punished to the extreme. (1 Kings xx. 35, 36.) But he that
struck, gained a good report. And Saul too, when he saved men contrary
to the decree of God, fell from the kingdom, and was irretrievably
punished. And one might find other instances beside these: by all which
we learn, never to require a reason for God's injunctions,[2] but to
yield and obey only. But if it be dangerous to raise nice scruples
about aught that He may enjoin, and extreme punishment is appointed for
those who are curious questioners, what possible excuse shall they have
who curiously question things far more secret and awful than these, as
for instance, how He begat the Son, and in what fashion, and what His
Essence is? Now as we know this, let us with all kindliness receive the
mother of all blessings, faith; that sailing as it were in a still
harbor, we may at once keep our doctrines orthodox, and by steering our
life safely in a straight course, may attain those eternal blessings by
the grace and love toward man of our Lord Jesus Christ, through Whom
and with Whom be glory unto the Father, with the Holy Ghost, for ever
and ever. Amen.
HOMILY III.
ROM. 1 18.
"For the wrath of God is revealed from Heaven against all ungodliness
and unrighteousness of men, who hold down the truth in unrighteousness."
OBSERVE the discretion of Paul, how after
encouraging by the gentler things, he turns his discourse to the more
fearful. For after saying that the Gospel is the cause of salvation and
of life, that it is the power of God, that it gendereth salvation and
righteousness, he mentions what might well make them fear that were
heedless of it. For since in general most men are not drawn so much by
the promise of what is good as by the fear of what is painful, he draws
them on both sides. For this cause too did God not only promise a
kingdom, but also threaten hell. And the Prophets spake thus with the
Jews, ever inter-
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mingling the evil with the good. For this cause too Paul thus varies
his discourse, yet not any how, but he sets first the good things, and
after the evil, to show that the former came of the guiding purpose of
God, but the latter of the wickedness of the backsliding. And in this
way the prophet puts the good first, saying, "If ye be willing and will
obey me, ye shall eat the good of the land: but if ye be not willing
and will not obey me, the sword shall devour you." (Is. i. 19, 20.) So
here too does Paul conduct his discourse. But observe him; Christ, he
means, came to bring forgiveness, righteousness, life, yet not in any
way, but by the Cross, which is greatest too and wonderful, that He not
only gave such things, but that He also suffered such things. If then
ye insolently scorn the gifts, then will the penalties await you, And
see how he raises his language, "For the wrath of God," he says, "is
revealed from heaven." Whence does this appear? If it be a believer who
says this, we will tell him of the declarations of Christ, but if the
unbeliever and the Grecian, him Paul silences, by what he says
presently of the judgment of God, bringing an uncontrovertible
demonstration from the things which were done by them. And this too is
by far the most striking point in him, how he exhibits those who speak
against the truth, as themselves bearing witness by the things which
they do daily, and say, to the doctrines of the truth. But of this in
the sequel: but for the present, let us keep to what is set before us.
"For the wrath of God is revealed from heaven." And indeed even here
this often takes place in famines and pestilences and wars: for each
individually and all in common are punished. What will be the new thing
then? That the chastisement will be greater, and common to all, and not
by the same rules. For now what takes place is for correction; but then
for vengeance.[*] And this also St. Paul showed, when he said, "We are
chastened now, that we should not be condemned with the world." (1 Cor.
xi. 32.) And now indeed to many! such things usually seem to come not
of the wrath from above, but of the malice of man. But then the
punishment from God shall be manifest, when the Judge, sitting upon the
fearful tribunal, shall command some to be dragged to the furnaces, and
some to the outer darkness,[1] and some to other inexorable and
intolerable punishments. And why is it that he does not speak as
plainly as this, the Son of God is coming with ten thousand angels, and
will call each man to account, but says, that "the wrath of God is
revealed?" 'His hearers were as yet novices, and therefore he draws
them first by things quite allowed by them. And besides what is here
mentioned, he also seems to me to be aiming against the Greeks. And
this is why he makes his beginning from this, but afterwards he
introduces the subject of Christ's judgment.
"Against all ungodliness and unrighteousness of men
who hold the truth in unrighteousness." Here he showeth that the ways
of ungodliness are many,, and that of truth, one. For error is a thing
various and multiform and compound, but the truth is one. And after
speaking of doctrines he speaks of life, mentioning the unrighteousness
of men. For there be various kinds of unrighteousness also. One
is in money affairs, as when any one deals unrighteously by his
neighbor in these; and another in regard to women, when a man leaves
his own wife, and breaks in upon the marriage of another. For St. Paul
calls this also defrauding, saying thus, "That no man go beyond or
defraud his brother in the matter." (1 Thess. iv. 6.) Others again
injure not the wife or property, but the reputation of their neighbor,
and this too is unrighteousness. For "a good name is better than great
riches." (Prov. xxii. 1.) But some say that this also is said of Paul
about doctrines. Still there is nothing to prevent its having been said
of both. But what it is "to hold the truth in unrighteousness," learn
from the sequel.
Ver. 19. "Because that which may be known of God is
manifest in them, for God hath showed it unto them."
But this glory they invested stocks and stones with.
As then he which is entrusted with the goods of the king, and is
ordered to spend them upon the king's glory, if he waste these upon
robbers, and harlots, and witches, and make these splendid out of the
king's stores, he is punished as having done the
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kingdom the greatest wrong. Thus they also who after having received
the knowledge of God and of His glory, invested idols therewith, "held
the truth in unrighteousness," and, at least as far as was in their
power, dealt unrighteously by the knowledge, by not using it upon
fitting objects. Now, has what was said become clear to you, or must
one make it still clearer? Perhaps it were needful to say somewhat
more. What then is it which is here said? The knowledge of Himself God
placed in men from the beginning. But this knowledge they invested
stocks and stones with, and so dealt unrighteously to the truth, as far
at least as they might. For it abideth unchanged, having its own glory
immutable. "And whence is it plain that He placed in them this
knowledge, O Paul? "Because," saith he, "that which may be known of Him
is manifest in them." This, however, is an assertion, not a proof. But
do thou make it good, and show me that the knowledge of God was plain
to them, and that they willingly turned aside. Whence was it plain
then? did He send them a voice from above? By no means. But what was
able to draw them to Him more than a voice, that He did, by putting
before them the Creation, so that both wise, and unlearned, and
Scythian, and barbarian, having through sight learned the beauty of the
things which were seen, might mount up to God.[1] Wherefore he says,
Ver. 20. "For the invisible things of Him. from the
Creation of the world are clearly. seen, being understood by the things
which are made."
Which also the prophet said, "The heavens declare
the glory of God." (Ps. xix. 1.) For what will the Greeks (i.e.
Heathen) say in that day? That "we were ignorant of Thee?" Did ye then
not hear the heaven sending forth a voice by the sight, while the
well-ordered harmony of all things spake out more clearly than a
trumpet? Did ye not see the hours of night and day abiding unmoved
continually, the goodly order of winter, spring, and the other seasons
remaining both sure and unmoved, the tractableness
(<greek>eugnwmosunhn</greek>) of the sea amid all its
turbulence and waves? All things abiding in order and by their beauty
and their grandeur, preaching aloud of the Creator? For all these
things and more than these doth Paul sum up in saying, "The invisible
things of Him from the creation of the world are clearly seen, being
understood by the things which are made, even His eternal Power and
Godhead; so that they are without excuse." And yet it is not for this
God hath made these things, even if this came of it. For it was not to
bereave them of all excuse, that He set before them so great a system
of teaching, but that they might come to know Him. But by not having
recognized[2] Him they deprived themselves of every excuse, and then to
show how they are bereaved of excuse, he says,
Ver. 21. "Because that, when they knew God, they
glorified Him not as God."
This is the one greatest charge; and the second
after it is their also worshipping idols, as Jeremy too in accusing
them said, "This people hath committed two evils: they have forsaken me
the fountain of living water, and have dug for themselves broken
cisterns." (Jer. ii. 13.) And then as a sign of their having known God,
and not used their knowledge upon a fit object, he adduces this very
thing, that they knew gods. Wherefore he adds, "because that, when they
knew God, they glorified Him not as God." And he names the cause
through which they fell into such senselessness. What then is it? They
trusted everything to their reasonings. Still he does not word it so,
but in a much sharper language, "but became vain in their reasonings
and their foolish heart was darkened." For as in a night without a
moon, if any one attempt to go by a strange road, or to sail over a
strange sea, so far will he be from soon reaching his destination, that
he will speedily be lost. Thus they, attempting to go the way leading
to Heaven, and having destroyed the light from their own selves, and,
in lieu of it, trusted themselves to the darkness of their own
reasoning, and seeking in bodies for Him who is incorporeal, and in
shapes for Him who hath no shape, underwent a most rueful shipwreck.
But beside what has been said, he names also another cause of their
error, when he says,
Ver. 22. "Professing themselves to be wise, they
became fools." For having some great conceit of themselves, and
not enduring to go the way which God had commanded them, they were
plunged into the reasonings of senselessness (1 Ms.
<greek>dianoias</greek>). And then to show and give in
outline, what a rueful surge it was, and how destitute of excuse, he
goes on to say,
Ver. 23. "And changed the glory of the uncorruptible
God into an image made like to corruptible man, and to birds, and
four-footed beasts, and creeping things."
The first charge is, that they did not find God; the
second was, that it was while they had great and clear (Sav. marg.
"wise ") means
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to do it; the third, that withal they said they were wise; the fourth,
that they not only did not find that Reverend Being, but even
lowered Him to devils and to stones and stocks. Now he takes down their
haughtiness also in the Epistle to the Corinthians, but not in
the same way there as here. For there it is from the Cross he gives
them the blow, saying, "The foolishness of God is wiser than men." (1
Cor. i. 25.) But here, without any comparison, he holds their wisdom by
itself up to ridicule, showing it to be folly and a mere display of
vain boasting. Then, that you may learn that when they had the
knowledge of God they gave it up thus treacherously, "they changed," he
says. Now he that changeth, hath something to change. For they wished
to find out more, and not bear with the limits given them, and so they
were banished from these also. For they were lusters after new devices,
for such is all that is Grecian. And this is why they stood against one
another and Aristotle rose up against Plato, and the Stoics blustered
(<greek>efruaxanto</greek> 6 Mss. "fenced themselves,"
<greek>efraxanto</greek> which Field inclines to prefer)
against him, and one has become hostile to one, another to another. So
thatone should not so much marvel at them for their wisdom, as turn
away from them indignant and hate them, because through this very thing
they have become fools. For had they not trusted what they have to
reasonings, and Syllogisms, and sophistries, they would not have
suffered what they did suffer. Then, to strengthen the accusation
against them he holds the whole of their idolatry up to ridicule. For
in the first place the changing even were a very fit subject of scorn.
But to change to such things too, is beyond all excuse. For what then
did they change it, and what was it which they invested with His Glory?
Some conceptions they ought to have had about Him, as, for instance,
that He is God, that He is Lord of all, that He made them, which were
not, that He exerciseth a Providence, that He careth for them. For
these things are the "Glory of God." To whom then did they ascribe it?
Not even to men, but "to an image made like to corruptible man."
Neither did they stop here, but even dropped down to the brutes, or
rather to the images of these. But consider, I pray, the wisdom of
Paul, how he has taken the two extremes, God the Highest, and
creeping things the lowest: or rather, not the creeping
things, but the images of these; that he might clearly show their
evident madness. For what knowledge they ought to have had
concerning Him Who is incomparably more excellent than all, with that
they invested what was incomparably more worthless than all. But what
has this to do with the philosophers? a man may say. To these belongs
most of all what I have said to do with them. For they have the
Egyptians who were the inventors of these things to their masters. And
Plato, who is thought more reverend than the rest of them, glories in
these masters. (Plat. Tim. 21. B. etc.) And his master is in a stupid
awe of these idols, for he it is that bids them sacrifice the cock to
Æsculapius[1] (his last words, Phædo), where (i.e. in his
temple. So Field from Mss.) are the images of these beasts, and
creeping things. And one may see Apollo and Bacchus worshipped along
with these creeping things. And some of the philosophers even lifted up
to Heaven bulls, and scorpions, and dragons, and all the rest of that
vanity. For in all parts did the devil zealously strive to bring men
down before the images of creeping things, and to range beneath the
most senseless of all things, him whom God hath willed to lift up above
the heavens. And it is not from this only, but also from other
grounds, that you will see their chief man to come under the remarks
now made. For having made a collection of the poets, and having said
that we should believe them upon matters relating to God, as having
accurate knowledge, he has nothing else to bring forward but the
"linked sweetness" of these absurdities, and then says, that this
utterly ludicrous trifling is to be held for true.[2][*]
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Ver. 24. "Wherefore also God gave them up to
uncleanness, through the lusts of their own hearts, to dishonor their
own bodies between themselves."
Hence he shows, that even of the perversion of the
laws it was ungodliness which was the cause, but He "gave them up,"
here is, let them alone.[*] For as he that hath the command in an army,
if upon the battle lying heavy upon him he retreat and go away, gives
up his soldiers to the enemies not by thrusting them himself, but by
stripping them of his own assistance; thus too did God leave those that
were not minded to receive what cometh from Him, but were the first to
bound off from Him, though Himself having wholly fulfilled His own
part. But consider; He set before them, for a form doctrine, the world;
He gave them reason, and an understanding capable of perceiving what
was needful. None of these things did the men of that day use unto
salvation, but they perverted to the Opposite what they had received.
What was to be done then? to drag them by compulsion and force? But
this were not to make them virtuous. It remained then, after that, for
Him to leave them alone, and this He did too, that in this way, if by
no other, having by trials come to know the things they lusted after,
they might flee from what was so shameful (3 Mss. and
<greek>eikotws</greek>, and with reason). For if any that
was a king's son, dishonoring his father, should choose to be with
robbers and murderers, and them that break up tombs, and prefer their
doings to his father's house; the father leaves him, say, so that by
actual trial, he may learn the extravagance of his own madness. But how
comes he to mention no other sin, as murder, for instance, or
covetousness, or other such besides, but only unchasteness? He seems to
me to hint at his audience at the time, and those who were to receive
the Epistle. "To uncleanness, to dishonor their own bodies between
themselves." Note the emphasis here, as it is most severe. For they
stood not in need of any others, it means, to do insolent violence to
them, but the very treatment the enemies would have shown them, this
they did to themselves. And then, taking up the charge again, he says,
Ver. 25. "Who changed the truth of God into a lie,
and worshipped and served the creature more than the Creator."
Things which were matter for utter scorn, he puts
down specially, but what seemed of a graver cast than the rest, in
general terms; and by all he shows, that serving the creature is
Grecian. And see how strong he makes his assertion, for he does not
say, barely. "they-served the creature," but "more than the Creator:"
thus everywhere giving fresh force to the charge, and, by the
comparison, taking from them all ground of mitigation. "Who is blessed
forever. Amen." But by this, he means, He was not any whit injured. For
Himself abideth "blessed for ever." Here he shows, that it was not in
self-defence that He left them alone, inasmuch as He suffered nothing
Himself. For even if these treated Him insolently, yet He was not
insolently treated, neither was any scathe done to the bearings of His
glory, but He abideth continually blessed. For if it often happen, that
man through philosophy would not feel the insults men offered him, much
less would God, the imperishable and unalterable Nature, the
unchangeable and immovable Glory.
For men are in this respect made like unto God,[1]
when they do not feel what is inflicted by them who would do them
despite, and are neither insulted of others who insult them, nor beaten
of them when beating them, nor made scorn of when they, make scorn of
them. And how in the nature of things can this be? it may be said. It
is so, yea most certainly it is possible, when thou art not vexed at
what is done. And how, it may be said, is it possible not to be vexed?
Nay rather, how is it possible to be vexed? Tell me now, if your little
child were to insult you, would you then reckon the insult an
insult? What, but would you be vexed? Surely not. But aud if you
were to be vexed, would you not then beb ridiculous? Thus too let us
then get to feel disposed towards our neighbors, and then we shall have
no sense of displeasure. For they that insult us are more senseless
than children. Neither let us even seek to be free from insults, but
when we are insulted to bear them. For this is the only secure honor.
But why so? Because this you are master of, but that, another person.
Do you not see the adamant rever-
355
berating the blows it receives? But nature, you will say, gives it this
property. Yet you too have it in your power to become by free choice
such, as that happens to be by nature. How? do you not know that the
children in the furnace were not burned? and that Daniel in the den
suffered no harm? This may even now come to pass. There stand by us too
lions, anger and lust, with fearful teeth tearing asunder him that
falleth among them. (Plato Rep. viii.) Become then like that
(<greek>ekeinon</greek> 3 Mss.) Daniel, and let not these
affections fasten their fangs into thy soul. But that, you will say,
was wholly of grace. Yes; because the acts(1) of free-will led the way
thereto. So that if we be willing to train ourselves to a like
character, even now the grace is at hand. And even though the brutes be
an, hungered, yet will they not touch thy sides. For if at the sight of
a servant's body they were abashed, when they have seen the members of
Christ, (and this is what we believers are,) how shall they do else
than be still? Yet if theft be not still, it is owing to the fault of
those cast among them. For indeed many spend largely upon these lions,
by keeping harlots, breaking through marriages, taking vengeance upon
enemies. And so before ever they come to the bottom of the den they get
torn in pieces. (Dan. vi. 24.) But with Daniel this did not so happen,
neither yet would it with us, if we were so minded, but even a greater
thing would take place than what then happened. For the lions hurt not
him; and if we be sober-minded, then will they that hurt us even profit
us. Thus then did Paul grow bright out of those that thwarted him and
plotted against him, thus Job out of the many scourges, thus Jeremy out
of the miry pit, thus Noah out of the flood, thus Abel out of the
treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus
each of the worthies of old, not out of relaxedness and softness, but
out of tribulations and trials, came to be attired with their bright
crowns. Wherefore also Christ, inasmuch as He knew this to be the
groundwork of a good report, said to His disciples, "In the world ye
shall have tribulation, but be of good cheer, I have overcome the
world." (John xvi. 33.) What then, they will say, Have not many been
turned to flight by these terrors? Yes, but that was not of the nature
of temptation, but of their own remissness. But He that "with the
temptation maketh also an escape, so that ye may be able to bear it" (1
Cor. x. 13), may He stand by all of us, and reach forth His hand, that
being gloriously proclaimed victorious we may attain to the everlasting
crowns, through the grace and love towards man (5 Mss. add the rest and
so Field pasim) of our Lord Jesus Christ, through Whom, and with Whom,
to the Father be glory, with the Holy Ghost, for ever and ever. Amen.
HOMILY IV.
ROM. 1. 26, 27.
"For this cause God gave them up unto vile affections: for even their
women did change the natural use into that which is against nature:and
likewise also the men, leaving the natural use of the woman, burned in
their lust one towards another."
ALL these affections then were vile, but chiefly the
mad lust after males; for the soul is more the sufferer in sins, and
more dishonored, than the body in diseases. But behold how here too, as
in the case of the doctrines, he deprives them of excuse, by saying of
the women, that "they changed the natural use." For no one, he means,
can say that it was by being hindered of legitimate intercourse that
they came to this pass, or that it was from having no means to fulfil
their desire that they were driven into this monstrous insaneness. For
the changing implies possession. Which also when discoursing upon the
doctrines he said, "They changed the truth of God for a lie." And with
regard to the men again, he shows the same thing by saying, "Leaving
the natural use of the woman." And in a like way with those, these he
also puts out of all means of defending themselves by charging them not
only that they had the means of gratification, and left that which they
had, and went after another, but that having dishonored that which was
natural, they ran after that which was contrary to nature. But that
which is contrary to nature hath in it an irksomeness and
displeasingness, so that they could not fairly allege even
356
pleasure. For genuine pleasure is that which is according to nature.
But when God hath left one, then all things are turned upside down. And
thus not only was their doctrine Satanical, but their life too was
diabolical. Now when he was discoursing of their doctrines, he put
before them the world and man's understanding, telling them that, by
the judgment afforded them by God, they might through the things which
are seen, have been led as by the hand to the Creator, and then by not
willing to do so, they remained inexcusable. Here in the place of the
world he sets the pleasure according to nature, which they would have
enjoyed with more sense of security and greater glad-heartedness, and
so have been far removed from shameful deeds. But they would not;
whence they are quite out of the pale of pardon, and have done an
insult to nature itself. And a yet more disgraceful thing than these is
it, when even the women seek after these intercourses, who ought to
have more sense of shame than men. And here too the judgment of Paul is
worthy of admiration, how having fallen upon two opposite matters he
accomplishes them both with all exactness. For he wished both to speak
chastely and to sting the hearer. Now both these things were not in his
power to do,(1) but one hindered the other. For if you speak chastely
you shall not be able to bear hard upon the hearer. But if you are
minded to touch him to the quick, you are forced to lay the naked facts
before him in plain terms. But his discreet and holy soul was able to
do both with exactness, and by naming nature has at once given
additional force to his accusation, and also used this as a sort of
veil, to keep the chasteness of his description. And next, having
reproached the women first, he goes on to the men also, and says, "And
likewise also the men leaving the natural use of the woman." Which is
an evident proof of the last degree of corruptness, when both sexes are
abandoned, and both he that was ordained to be the instructor of the
woman, and she who was bid to become an helpmate to the man, work the
deeds of enemies against one another. And reflect too how significantly
he uses his words. For he does not say that they were enamoured of, and
lusted after one another, but, "they burned in their lust one toward
another." You see that the whole of desire comes of an exorbitancy
which endureth not to abide within its proper limits. For everything
which transgresseth the laws by God appointed, lusteth after monstrous
things and not those which be customary. For as many oftentimes having
left the desire of food get to feed upon earth and small(2) stones, and
others being possessed by excessive thirst often long even for mire,
thus these also ran into this ebullition of lawless love. But if you
say, and whence came this intensity of lust? It was from the desertion
of God:(3) and whence is the desertion of God? from the lawlessness of
them that left Him; "men with men working that which is unseemly." Do
not, he means, because you have heard that they burned, suppose that
the evil was only in desire. For the greater part of it came of their
luxuriousness, which also kindled into flame their lust. And this is
why he did not say being swept along or being overtaken,(4) an
expression he uses elsewhere; but what? working. They made a business
of the sin, and not only a business, but even one zealously followed
up. And he called it not lust, but that which is unseemly, and that
properly? For they both dishonored nature, and trampled on the laws.
And see the great confusion which fell out on both side. For not only
was the head turned downwards but the feet too were upwards, and they
became enemies to themselves and to one another, bringing in a
pernicious kind of strife, and one even more lawless than any civil
war, and one rife in divisions, and of varied form. For they divided
this into four new, and lawless kinds. Since (3 Mss. whence) this war
was not twofold or threefold, but even fourfold. Consider then. It was
meet, that the twain should he one, I mean the woman and the man. For
"the twain," it says, "shall be one flesh." (Gen. ii. 24.) But this the
desire of intercourse effected, and united the sexes to one another.
This desire the devil having taken away, and having turned the course
thereof into another fashion, he thus sundered the sexes from one
another, and made the one to become two parts in opposition to the law
of God. For it says, "the two shall be one flesh;" but he divided the
one flesh into two: here then is one war. Again, these same two parts
he provoked to war both against themselves and against one another. For
even women again abused women, and not men only. And the men stood
against one another, and against the female sex, as happens in a battle
by night. You see a second
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and third war, and a fourth and fifth; there is also another, for
beside what have been mentioned they also behaved lawlessly against
nature itself. For when the Devil saw that this desire it is,
principally, which draws the sexes together, he was bent on cutting
through the tie, so as to destroy the race, not only by their not
copulating lawfully, but also by their being stirred up to war, and in
sedition against one another.
"And receiving in themselves that recompense of
their error which was meet." See how he goes again to the fountain head
of the evil, namely, the impiety that comes of their doctrines, and
this he says is a reward of that lawlessness. For since in speaking of
hell and punishment, it seemed he would not at present be credible to
the ungodly and deliberate choosers of such a life, but even scorned,
he shows that the punishment was in this pleasure itself. (So Plato
Theaet. p. 176, 7.) But if they perceive it not, but are still pleased,
be not amazed. For even they that are mad, and are afflicted with
phrenzy (cf. Soph. Aj. 265-277) while doing themselves much injury and
making themselves such objects of compassion, that others weep over
them themselves smile and revel over what has happened. Yet we do not
only for this not say that they are quit of punishment, but for this
very reason are under a more grievous vengeance, in that they are
unconscious of the plight they are in. For it is not the disordered but
those who are sound whose votes one has to gain Yet of old the matter
seemed even to be a law,(1) and a certain law-giver among them bade the
domestic slaves neither to use unguents when dry (i.e. except in
bathing) nor to keep youths, giving the free this place of honor, or
rather of shamefulness. Yet they, however, did not think the thing
shameful, but as being a grand privilege, and one too great for slaves,
the Athenian people, the wisest of people, and Solon who is so great
amongst them, permitted it to the free alone. And sundry other books of
the philosophers may one see full of this disease. But we do not
therefore say that the thing was made lawful, but that they who
received this law were pitiable, and objects for many tears. For these
are treated in the same way as women that play the whore. Or rather
their plight is more miserable. For in the case of the one the
intercourse, even if lawless, is yet according to nature: but this is
contrary both to law and nature. For even if there were no hell, and no
punishment had been threatened, this were worse than any punishment.
Yet if you say "they found pleasure in it," you tell me what adds to
the vengeance. For suppose I were to see a person running naked, with
his body all besmeared with mire, and yet not covering himself, but
exulting in it, I should not rejoice with him, but should rather bewail
that he did not even perceive that he was doing shamefully. But that I
may show the atrocity in a yet clearer light, bear with me in one more
example. Now if any one condemned a virgin to live in close dens
(<greek>qalomeuomenhn</greek>), and to have intercourse
with unreasoning brutes, and then she was pleased with such
intercourse, would she not for this be especially a worthy object of
tears, as being unable to be freed from this misery owing to her not
even perceiving the misery? It is plain surely to every one. But if
that were a grievous thing, neither is this less so than that. For to
be insulted by one's own kinsmen is more piteous than to be so by
strangers: these I say (5 Mss. "I consider") are even worse than
murderers: since to die even is better than to live under such
insolency. For the murderer dissevers the soul from the body, but this
man ruins the soul with the body. And name what sin you will, none will
you mention equal to this lawlessness. And if they that suffer such
things perceived them, they would accept ten thousand deaths so they
might not suffer this evil. For there is not, there surely is not, a
more grievous evil than this insolent dealing. For if when discoursing
about fornication Paul said, that "Every sin which a man doeth is
without the body, but he that committeth fornication sinneth against
his own body" (1 Cor. vi. 18); what shall we say of this madness, which
is so much worse than fornication as cannot even be expressed? For I
should not only say that thou hast become a woman, but that thou hast
lost thy manhood, and hast neither changed into that nature nor kept
that which thou haddest, but thou hast been a traitor to both of them
at once, and deserving both of men and women to be driven out and
stoned, as having wronged either sex. And that thou mayest learn what
the real force of this is, if any one were to come and assure you that
he would make you a dog instead of being a man, would you not flee from
him as a plague? But, lo! thou hast not made thyself a dog out of a
man, but an animal more disgraceful than this. For this is useful unto
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service, but he that hath thus given himself up is serviceable for
nothing. Or again, if any one threatened to make men travail and be
brought to bed, should we not be filled with indignation? But lo! now
they that have run into this fury have done more grievously by
themselves. For it is not the same thing to change into the nature of
women, as to continue a man and yet to have become a woman; or rather
neither this nor that. But if you would know the enormity of the evil
from other grounds, ask on what account the law-givers punish them that
make men eunuchs, and you will see that it is absolutely for no other
reason than because they mutilate nature. And yet the injustice they do
is nothing to this. For there have been those that were mutilated and
were in many cases useful after their mutilation. But nothing can there
be more worthless than a man who has pandered himself. For not the soul
only, but the body also of one who hath been so treated, is disgraced,
and deserves to be driven out everywhere. How many hells shall be
enough for such? But if thou scoffest at hearing of hell and believest
not that fire, remember Sodom. For we have seen surely we have seen,
even in this present life, a semblance of hell. For since many would
utterly disbelieve the things to come after the resurrection, hearing
now of an unquenchable fire, God brings them to a right mind by things
present. For such is the burning of Sodom, and that conflagration! And
they know it well that have been at the place, and have seen with their
eves that scourge divinely sent, and the effect of the lightnings from
above. (Jude 7.) Consider how great is that sin, to have forced hell to
appear even before its time! For whereas many thought scorn of His
words, by His deeds did God show them the image thereof in a certain
novel way. For that rain was unwonted, for that the intercourse was
contrary to nature, and it deluged the land, since lust had done so
with their souls. Wherefore also the rain was the opposite of the
customary rain. Now not only did it fail to stir up the womb of the
earth to the production of fruits, but made it even useless for the
reception of seed. For such was also the intercourse of the men, making
a body of this sort more worthless than the very land of Sodom. And
what is there more detestable than a man who hath pandered himself, or
what more execrable? Oh, what madness! Oh, what distraction! Whence
came this lust lewdly revelling and making man's nature all that
enemies could? or even worse than that, by as much as the soul is
better than the body. Oh, ye that were more senseless than irrational
creatures, and more shameless than dogs! for in no case does such
intercourse take place with them, but nature acknowledgeth her own
limits. But ye have even made our race dishonored below things
irrational, by such indignities inflicted upon and by each other.
Whence then were these evils born? Of luxury; of not knowing God. For
so soon as any have cast out the fear of Him, all that is good
straightway goes to ruin.(*)
Now, that this may not happen, let us keep clear
before our eyes the fear of God. For nothing, surely nothing, so ruins
a man as to slip from this anchor, as nothing saves so much as
continually looking thereto. For if by having a man before our eyes we
feel more backward at doing sins, and often even through feeling
abashed at servants of a better stamp we keep from doing anything
amiss, consider what safety we shall enjoy by having God before our
eyes! For in no case will the Devil attack us when so conditioned, in
that he would be laboring without profit. But should he see us
wandering abroad, and going about without a bridle, by getting a
beginning h@ ourselves he will be able to drive us off afterwards any
whither. And as it happens with thoughtless servants at market, who
leave the needful services which their masters have entrusted to them,
and rivet themselves at a mere haphazard to those who fall in their
way, and waste out their leisure there; this also we undergo when we
depart from the commandments of God. For we presently get standing on,
admiring riches, and beauty of person, and the other things which we
have no business with, just as those servants attend to the beggars
that do jugglers' feats, and then, arriving too late, have to be
grievously beaten at home. And many pass the road set before them
through following others, who are behaving in the same unseemly way.
But let not us so do. For we have been sent to dispatch many affairs
that are urgent. And if we leave those, and stand gaping at these
useless things, all our time will be wasted in vain and to no profit,
and we shall suffer the extreme of punishment. For if you
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wish yourself to be busy, you have whereat you ought to wonder, and to
gape all your days, things which are no subject for laughter, but for
wondering and manifold praises. As he that admires things ridiculous,
will himself often be such, and even worse than he that occasioneth the
laughter. And that you may not fall into this, spring away from it
forthwith. For why is it, pray, that you stand gaping and fluttering at
sight of riches? What do you see so wonderful, and able to fix your
eyes upon them? these gold-harnessed horses, these lackeys, partly
savages, and partly eunuchs, and costly raiment, and the soul that is
getting utterly soft in all this, and the haughty brow, and the
bustlings, and the noise? And wherein do these things deserve wonder?
what are they better than the beggars that dance and pipe in the
market-place? For these too being taken with a sore famine of virtue,
dance a dance more ridiculous than theirs, led and carried round at one
time to costly tables, at another to the lodging of prostitute women,
and at another to a swarm of flatterers and a host of hangers-on. But
if they do wear gold, this is why they are the most pitiable, because
the things which are nothing to them, are most the subject of their
eager desire. Do not now, I pray, look at their raiment, but open their
soul, and consider if it is not full of countless wounds, and clad with
rags, and destitute, and defenceless! What then is the use of this
madness of shows? for it were much better to be poor and living in
virtue, than to be a king with wickedness; since the poor man in
himself enjoys all the delights of the soul, and doff not even perceive
his outward poverty for his inward riches. But the king, luxurious in
those things which do not at all belong to him, is punished in those
things which are his most real concern, even the soul, the thoughts,
and the conscience, which are to go away with him to the other world.
Since then we know these things, let us lay aside the gilded raiment,
let us take up virtue and the pleasure which comes thereof. For so,
both here and hereafter, shall we come to enjoy great delights, through
the grace and love towards man of our Lord Jesus Christ, through Whom,
and with Whom, be glory t.o the Father, with the Holy Spirit, for ever
and ever. Amen.
HOMILY V.
ROM. 1. 28.
"Even as they did not like to retain God in their knowledge, God gave
them over to a reprobate mind, to do those things which are not
convenient."
LEST he should seem to be hinting at them by
delaying in his discourse so long over the unnatural sin, he next
passes on to other kinds of sins also, and for this cause he carries on
the whole of his discourse as of other persons. And as he always does
when discoursing with believers about sins, and wishing to show that
they are to be avoided, he brings the Gentiles in, and says, "Not in
the lust of concupiscence, even as the other Gentiles which know not
God." (1 Thess. iv. 5.) And again: "sorrow not, even as others which
have no hope." (ib. 13.) And so here too he shows that it was to them
the sins belonged, and deprives them of all excuse. For he says, that
their daring deeds came not of ignorance, but of practice. And this is
why he did not say, "and as they knew not God;" but "as they did not
like to retain God in their knowledge ;" as much as to say, that the
sin was one of a perverted determination of obstinacy, more than of a
sudden ravishment, and shows that it was not the flesh (as some
heretics say) but the mind,(1) to the wicked lust whereof the sins
belonged, and that it was thence the fount of the evils flowed.(*) For
since the mind is become undistinguishing,(2) all else is then dragged
out of course and overturned, when he is corrupted that held the reins!
(Plat. Phaedr. 246 A. B.)
Ver. 29. "Being filled with all unrighteous-
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ness, wickedness, covetousness, maliciousness."
See how everything here is intensitive. For he says,
"being filled," and "with all," and having named maliciousness in
general, he also further pursues the particulars, and these too in
excess, saying, "Full of envy, murder," for the latter of these comes
from the former, as was shown in Abel's case and Joseph's, and then
after saying, "debate, deceit, malignity;"
Ver. 30. "Whisperers, backbiters, haters of God,
despiteful," and classing things which to many seem indifferent among
his charges, he further strengthens his accusation, going up to the
stronghold of their wickednesses, and styles them "boasters." For even
worse than sinning is it, even though sinning to be haughty-minded.
Wherefore also he charges the Corinthians with it, saying, "Ye are
puffed up." (1 Cor. v. 2.) For if in a good action he that puffs
himself up loseth all, if any one do so among his sins, what vengeance
is there of which he is not worthy, since such an one cannot repent any
more? Next, he says, "inventors of evil things;" showing that they were
not content with those already existing, but even invented others. And
this again is like men that are full purposed and in earnest, not those
that are hurried away and forced out of their course; and after
mentioning the several kinds of maliciousness, and showing that here
too they stood against nature itself (for he says, "disobedient to
parents"), he then goes on to the root of the great pestilence, calling
them,
Ver. 31. "Without natural affection, implacable."
For this Christ Himself also pronounces to be the
cause of wickedness, saying, "When iniquity shall abound, the love of
many shall wax cold." (Matt. xxiv. 12). This too St. Paul here says,
calling them "covenant-breakers, without natural affection, implacable,
unmerciful," and showing that they were traitors even to the gift of
nature. For we have a sort of family feeling even by nature towards one
another, which even beasts have got towards each other. "For every
beast," it says, "loveth his like, and every man his neighbor."
(Ecclus. xiii. 15.) But these became more ferocious even than they. The
disorder then which resulted to the world by evil doctrines, he proves
to us by these witnesses, and clearly shows that the malady in either
case came of the negligence of them that were disordered. He shows
besides, what he did in the case of the doctrines, that they were here
also deprived of all excuse; and so he says,
Ver. 32. "Who knowing the judgment of God, that they
which commit such things are worthy of death. not only do the same, but
have pleasure in them that do them."
Having assumed here two objections, he in the first
place removes them. For what reason have you to say, he means, that you
know not the things which ought to be done? At best, even if you did
not know, you are to blame in having left God who instructs you. But as
it is by many arguments we have shown that you do know, and transgress
willingly. But are you drawn by passion? Why then do you both cooperate
therewith anti praise it? For they "not only do such things," he says,
"but have pleasure in them that do them." Having then put the more
grievous and the unpardonable sin first, that he might have done with
it (Or "convict you of it," <greek>ina</greek>
<greek>elh</greek>); (for he that praiseth the sin is far
worse than even he that trespasseth;) having then put this the first,
he by this method grapples more powerfully with him in the sequel,
speaking on this wise,
Chap. ii. ver. 1. "Therefore thou art inexcusable, O
man; whosoever thou art that judgest; for wherein thou judgest another,
thou condemnest thyself."
These things he says, with an aim at the rulers,
inasmuch as that city then had the rule of the world put into its
hands.(*) He anticipated them therefore by saying, Thou art depriving
thyself of defence, whoever thou mayest be; for when thou condemnest an
adulterer, and thyself committest adultery, although no man condemneth
thee, in thy judgment upon the guilty person thou hast also passed
sentence against thyself.
Ver. 2. "For we are sure that the judgment of God is
according to truth against them who commit such things."
For lest any should say, until now I have escaped,
to make him afraid, he says, that it is not so with God as it is here.
For here (Plato in Theaet. et Phaedon.) one is punished, and another
escapes while doing the same thing. But hereafter it is not so. That he
that judgeth then knoweth the right, he has,
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said: but whence he knoweth it, he hath not added; for it was
superfluous. For in the case of ungodliness, he shows both that the
ungodly was so even with a knowledge of God, and also whence he got
that knowledge, namely, from the Creation. For inasmuch as it was not
plain to all, he gave the cause also; but here he passes it over as a
thing admitted. But when he says, "whosoever thou art that judgest," he
is not addressing himself to the rulers only, but to private
individuals and subjects also. For all men, even if they have no chair
of state, nor executioners, nor stocks at command, yet even they judge
those that offend, in conversations and public meetings (Gr.
<greek>koinos</greek> <greek>sullogois</greek>)
and by the vote of their conscience. And no one would venture to say,
that the adulterer does not deserve punishment. But it is others, he
says, they condemn, and not themselves. And for this cause he stands
forth vehemently against them, and says,
Ver. 3. "And thinkest thou this" (4 Mss. om. this),"
O man, that judgest those which do such things, and doest the same,
that thou shalt escape the judgment of God?"
For since he had shown the sin of the world to be
great, from its doctrines, from its doings, and that they did yet sin
though wise, and though they had the creation to lead them by the hand,
and not by leaving God only, but also by choosing the images of
creeping things, and by their dishonoring virtue, and deserting, in
spite of nature's drawings back, to the service of vice even contrary
to nature: he goes on next to show, that they who do such things are
punished too. He did indeed at once point out a punishment by
mentioning their very practice. For "they, received," he says, "in
themselves that recompense of their error which was meet." But as they
do not perceive that, he mentions another also, which they stood most
in fear of. And indeed already he chiefly pointed at this. For when he
says, "That the judgment of God is according to truth," he is speaking
of no other than this. But he establishes the same again upon other
further grounds, saying thus, "And thinkest thou this, O man, that
judgest them which do such things, and doest the same, that thou shalt
escape the judgment of God?" Thou hast not been acquitted of thine own
judgment, and wilt thou escape through God's? Who indeed would say
this? And yet thou hast judged thyself (3 Mss. "and not been
acquitted"). But since the rigorousness of the judgment-court was such,
and thou weft not able to spare even thyself, how should not God, that
cannot do amiss, and who is in the highest sense just, be much
surer to do the same? But hast thou condemned thyself, and is God to
approve of thee and praise thee? And how can this be reasonable? And
all the while thou art deserving of a greater punishment, than he who
is of thee condemned. For sinning merely, is not the same thing with
falling again into the same sins you have chastised another for
committing. See, how he has strengthened the charge! For if you, he
means, punish a person who has committed less sins, though by it you
will put yourself to shame, how shall not God cast you in your suit,
and condemn you more severely, who have committed greater
transgressions, and this too when He will never make Himself ashamed,
and you are already condemned by your own reckoning. But if thou say, I
know that I deserve punishment; yet through His long-suffering thinkest
slightingly of it, and art confident because thou dost not suffer
punishment forthwith; this surely is a reason why thou oughtest to be
afraid and tremble. For the fact that thou hast not yet suffered
punishment, will not result in thy not suffering any punishment, but in
thy suffering a more severe one if thou abidest unamended.[1] And so he
goes on to say:
Ver. 4. "Or despiseth thou the riches of His
goodness and forbearance and long-sufferring; not knowing that the
goodness of God leadeth thee to repentance?"
For after praising God's long-suffering, showing the
gain thereof to be very great to them that heeded it (and this was the
drawing sinners to repentance); he adds to the terror. For as to them,
who avail themselves of it aright, it is a ground of safety; so to them
that slight it, it is conducive to a greater vengeance. For whenever
you utter this common notion, that God doth not exact justice, because
He is good and long-suffering, he says, You do but mention what will
make the vengeance intenser. For God showeth His goodness that you may
get free from your sins, not that you may add to them. If then thou
make not this use thereof, the judgment will be more fearful. Wherefore
it is a chief ground for abstaining from sin, that God is
long-suffering, and not for making the benefit a plea for obstinacy.
For if He be long-suffering, He most certainly punisheth. Whence does
this appear? from what is next said. For if the wickedness be great and
the wicked have not been requited, it is absolutely necessary that they
should be requited, For if men do not overlook these things, how
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should God make an oversight? And so from this point he introduces the
subject of the judgment. For the fact of showing many who, if they
repent not, are liable, yet still are not punished here, introduces
with it necessarily the judgment, and that with increase. Wherefore he
says,
Ver. 5. "But after thy hardness and impenitent heart
treasurest up unto thyself wrath."
For when a man is neither to be softened by goodness
nor to be turned back by fear, what can be harder than such an one? For
after that he had showed the goodness of God towards men, he then shows
His vengeance that it is unbearable for him who[1] does not even so
return to repentance. And observe with what propriety he uses the words
! "Thou treasurest up unto thyself wrath," he says, so making it plain
what is certainly laid up, and showing that it is not He that judgeth,
but he that is condemned, who is the author of this. For he says, "thou
treasurest up for thyself," not God for thee. For He did all,
whatsoever things were fitting, and created thee with a power to
discern between good and what was not so, and showed long-suffering
over thee, and called thee to repentance, and threatened a fearful day,
so by every means drawing thee to repentance. But if thou shouldst
continue unyielding, "thou treasurest up unto thyself wrath against the
day of wrath and revelation and (so all Mss. but two) the righteous
judgment of God." For lest on hearing of wrath thou shouldest think of
any passion, he adds, "the righteous judgment of God." And he said
"revelation" with good reason, for then is this revealed when each man
receives his desert. For here many men often annoy and practise harm to
one without justice. But hereafter it is not so.
Ver. 6, 7. "Who will render to every man according
to his deeds, to them who by patient continuance in well doing," etc.
Since he had become awestriking and harsh by
discoursing of the judgment and of the punishment that shall be, he
does not forthwith, as one might expect, enter upon the vengeance, but
turns his discourse to what was sweeter, to the recompense of good
actions, saving as follows,
Ver. 7. "To them who by patient continuance in well
doing seek for glory and honor and immortality, eternal life."
Here also he awakens those who had drawn back during
the trials, and shows that it is not right to trust in faith only. For
it is deeds also into which that tribunal will enquire. But observe,
how when he is discoursing about the things to come, he is unable to
tell clearly the blessings, but speaketh of glory and honor. For in
that they transcend all that man hath, he hath no image of them taken
from this to show, but by those things which have a semblance of
brightness among us, even by them he sets them before us as far as may
be, by glory, by honor, by life. For these be what men earnestly strive
after, yet are those things not these, but much better than these,
inasmuch as they are incorruptible and immortal. See how he has opened
to us the doors toward the resurrection of the body by speaking of
incorruptibility. For incorruptibility belongs to the corruptible body.
Then, since this sufficed not, he added glory and honor. For all of us
are to rise incorruptible, but not all to glory, but some to
punishment, and some to life.
Ver. 8. "But unto them that are contentious,"[*] he
says. Again, he deprives of excuse those that live in wickedness, and
shows that it is from a kind of disputatiousness and carelessness that
they fall into unrighteousness.
"And do not obey the truth, but obey
unrighteousness." See, here is another accusation again. For what
defence can he set up, who flees from the light and chooses the dark?
And he does not say, who are "compelled by," "lorded over by," but who
"obey unrighteousness," that one may learn that the fall is one of free
choice, the crime not of necessity.
Ver. 9. "Indignation and wrath, tribulation and
anguish, upon every soul of man that doeth evil."
That is, if a man be rich, if a consul, if a very
sovereign (so Field: several Mss. and Edd. "the emperor himself"), by
none of them is the account of the judgment out-faced. Since in this
dignities have no place. Having then shown the exceeding greatness of
the disease, and having added the cause, that it was from the
carelessness of the disordered, and finally, that destruction awaits
them and that amendment is easy, in the punishment also he again gives
the Jew the heavier lot. For he that had enjoyed a larger share of
instruction would also deserve to undergo a larger share of vengeance
if doing lawlessly. And so the wiser or mightier men we are, the more
are we punished if we sin. For if thou art rich, thou wilt have more
money demanded of thee than of the poor; and if wiser than others, a
stricter obedience; and if thou hast been
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invested with authority, more shining acts of goodness; and so in the
case of all the other things, thou wilt have to bring in measures
proportioned to your power.
Ver. 10. "But glory, honor, and peace to every man
that worketh good, to the Jew first, and also to the Gentile."
What Jew does he here mean? or about what Gentiles
is he discoursing? It is of those before Christ's coming. For his
discourse had not hitherto come to the times of grace, but he was still
dwelling upon the earlier times, so breaking down first from afar off
and clearing away the separation between the Greek and the Jew, that
when he should do this in the matter of grace, he might no more seem to
be devising some new and degrading view. For if in the earlier times
when this Grace had not shone forth in such, greatness, when the estate
of the Jews was solemn and renowned and glorious before all men, there
was no difference, what could they say for themselves
(<greek>tina</greek> <greek>an</greek>
<greek>ecoien</greek> <greek>logon</greek>
<greek>eipein</greek>;) now after so great a display of
grace? And this is why he establishes it with so great earnestness. For
when the hearer has been informed that this held in the earlier times,
much more will he receive it after the faith. But by Greeks he here
means not them that worshipped idols, but them that adored God, that
obeyed the law of nature, that strictly kept all things, save the
Jewish observances, which contribute to piety, such as were Melchizedek
and his (<greek>oi</greek>
<greek>peri</greek>), such as was Job, such as were the
Ninevites, such as was Cornelius. Here then he is first breaking
through the partition between the circumcision and the uncircumcision:
and at a distance dissipates this distinction beforehand, so as to do
it without being suspected, and to strike into it as compelled by
another occasion, which is ever a characteristic of his Apostolic
wisdom. For if he had showed it in the times of grace, what he said
would have had a very suspicious look. But on describing the vice which
possessed the world, and where end the ways of wickedness, to pass from
that consecutively into the treatment of these points renders his
teaching unsuspected. And that he means this, and for this purpose so
put this together, is plain from hence: for if he were not intent upon
effecting this, it were enough for him to have said, "According to thy
hardness and impenitent heart thou treasurest up unto thyself wrath
against the day of wrath;" and then to have dropped this subject, since
it would have been complete. But in that what he had in view was not to
speak of the judgment to come only, but show also that the Jew had no
advantage of such a Greek, and so was not to be haughty-spirited, he
advances farther, and speaks[1] of them in order. But consider! He had
put the hearer in fear, had advanced[2] against him the fearful day,
had told him what an evil it is to be living in wickedness, had showed
him that no man sinneth of ignorance, nor with impunity, but that even
though he suffer no punishment now, yet he certainly will suffer it:
then he wishes to make good next that the teaching of the Law was not a
thing of great importance. For it is upon works that both punishment
and reward depend, not upon circumcision and uncircumcision. Since then
he had said, that the Gentile shall by no means go unpunished and had
taken this for granted, and upon it had made good that he shall also be
rewarded, he next showed the Law and circumcision to be superfluous.
For it is the Jews that he is here chiefly opposing. For inasmuch as
they were somewhat captiously disposed, first, of their haughtiness,
not deigning to be reckoned along with the Gentiles, and secondly
thinking it ridiculous if the faith is to do away all sins; for this
cause he accused the Gentiles first, in whose behalf he is speaking,
that without suspicion and with boldness of speech, he may attack the
Jews. And then having come to the enquiry concerning the punishment, he
shows that the Jew is so far from being at all profited by the Law,
that he is even weighed down by it. And this was his drift some way
back. For if the Gentile be on this score inexcusable, because, when
the creation led him on and his own reasonings, he yet did not amend,
much more were the Jew so, who besides these had the teaching of the
Law also. Having then persuaded him to a ready admission of these
reasonings, in the case of other men's sins, he now compels him even
against his will to do so in the case of his own. And in order that
what he says may be more readily allowed, he leads him forward with the
better things also in view, speaking on this wise: "But glory and honor
and peace to every man that worketh good, to the Jew first, and also to
the Gentile." For here whatever good things a man hath, he hath with
fightings, even if he be rich, if a prince, if a king. Even if he be
not at variance with others, yet is he often so with himself, and has
abundant war in his own thoughts. But there it is no such thing, but
all is still and void of trouble, and in possession of true peace.
Having then made good from what was said above, that they too which
have not the Law are to enjoy
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the same blessings, he adds his reason in the following words:
Ver. 11. "For there is no respect of persons with
God."
For when he says that as well the Jew as the Gentile
is punished if he sin, he needs no reasonings: but when he wants to
prove that the Gentile is honored also, he then needs a foundation for
it also; as it seemed wonderful and extravagant if he who had heard
neither Law nor Prophets, were to be honored upon his working good. And
this is why (as I also said before) he exercises their hearing in the
times before grace, that he might afterwards more treatably bring in,
along with the faith, the acquiescence in these things also. For here
he is not at all suspected, as seeming not to be making his own point
good. Having then said, "Glory and honor and peace to every man that
worketh good, to the Jew first, and also to the Gentile," he adds, "For
there is no respect of persons with God." Wonderful! What more than
victory has he gained! For he shows, by reducing it to an absurdity,
that it was not meet with God that it should be otherwise. For it would
then be a case of respecting of persons. But of such character God is
not. And he does not say, "for if this were not so, God would be a
respecter of persons," but with more of dignity, "For there is no
respect of persons with God." That it is not quality of persons, but
difference of actions. Which He maketh inquisition for. By so saying he
shows that it was not in actions but in persons only that the Jew
differed from the Gentile. The consequence of this would be thus
expressed; For it is not because one is a Jew and the other a Gentile,
that one is honored and the other disgraced, but it is from the works
that either treatment comes. But he does not say so, since it would
have roused the anger of the Jew, but he sets down something more, so
bringing their haughty spirit yet lower, and quelling it for the
admission of the other. But what is this? The next position.
Ver. 12. "For as many," he says, "as have sinned
without law shall also perish without law: and as many as have sinned
in the law shall be judged by the law."
For here, as I said before, he shows not only the
equality of the Jew and the Gentile, but that the Jew was even much
burdened by the gift of the Law. For the Gentile is judged
without law. But this "without law" (Gr. lawlessly) here expresses not
the worse plight but the easier, that is, he has not the Law to t
accuse him. For "without law" (that is, without the condemnation
arising from it), is he condemned solely from the reasonings of
nature, but the Jew, "in the Law," that is, with nature and the Law too
to accuse him. For the greater the attention he enjoyed, the greater
the punishment he will suffer. See how much greater is the necessity
which he lays upon the Jews of a speedy recourse to grace! For in that
they said, they needed not grace, being justified by the Law, he shows
that they need it more than the Gentiles, considering they are liable
to be punished more. Then he adds another reason again, and so farther
contends for what has been said.[*]
Ver 13. "For not the hearers of the law are just
before God."
Well doth he add "before God;" for haply before men
they may be able to appear dignified and to vaunt great things, but
before God it is quite otherwise--the doers of the Law alone are
justified. You see with what advantage he combats, by turning what they
said to an opposite bearing. For if it is by the Law you claim to be
saved, in this respect, saith he, the Gentile will stand before you,[1]
when seen to be a doer of what is written in the Law. And how is it
possible (one may say) for one who hath not heard to be a doer? Not
this only, he says, is possible, but what is much more even than this.
For not only is it possible without hearing to be a doer, but even with
hearing not to be so. Which last thing he makes plainer, and that with
a greater advantage over them, when he says, "Thou that teachest
another, teachest thou not thyself?" (Rom. ii. 21.) But here he is
still making the former point good.
Ver. 14. "For when the Gentiles," he says, "which
have not the law, do by nature the things contained in the law, these,
having not the law, are a law unto themselves."
I am not, he means, rejecting the Law, but even on
this score I justify the Gentiles. You see how when undermining the
conceit of Judaism, he giveth no handle against himself as villifying
the Law, but on the contrary by extolling it and showing its greatness
he so makes good his whole position. But whenever he saith "by nature,"
he means by the
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reasonings of nature. And he shows that others are better than they,
and, what is more better for this, that they have not received the Law,
and have not that wherein the Jews seem to have an advantage over them.
For on this ground he means they are to be admired, because they
required not a law, and yet exhibited all the doings of the Law, having
the works, not the letters, graven upon their minds. For this is what
he says,
Ver. 15. "Which show the work of the Law written in
their hearts, their conscience also bearing witness, and their thoughts
the meanwhile accusing or else excusing one another."
Ver. 16. "In the day when God shall judge the
secrets of men by Jesus Christ, according to my Gospel."
See how he again puts that day before them, and
brings it close to them, battering down their conceit, and showing,
that those were to be the rather honored who without the Law strove
earnestly to fulfil the things of the Law. But what is most to be
marvelled at in the discretion of the Apostle, it is worth while to
mention now. For having shown, from the grounds given, that the Gentile
is greater than the Jew; in the inference, and the conclusion of his
reasoning, he does not state it, in order not to exasperate the Jew.
But to make what I have said clearer, I will give the very words of the
Apostle. For after saying, that it is not the hearers of the Law, but
the doers of the Law, that shall be justified, it followed to say, "For
when the Gentiles, which have not the Law, do by nature the things
contained in the Law," they are much better than those who are
instructed by the Law. But this he does not say, but he stays at the
encomium of the Gentiles, and does not yet awhile carry on his
discourse by way of comparison, that so at least the Jew may receive
what is said. And so he does not word it as I was doing, but how? "For
when the Gentiles, which have not the Law, do by nature the things
contained in the Law, these, not having the Law, are a law unto
themselves; which show the work of the Law, written in their hearts,
their conscience also bearing witness." For the conscience and reason
doth suffice in the Law's stead. By this he showed, first, that God
made man independent,[1] so as to be able to choose virtue and to avoid
vice. And be not surprised that he proves this point, not once or
twice, but several times. For this topic was very needful for him to
prove owing to those who say, Why ever is it, that Christ came but now?
And where in times before was the (most Mss. this mighty) scheme of
Providence? Now it is these that he is at present beating off by the
way, when he shows that even in former times, and before the Law was
given, the human race (Gr. nature) fully enjoyed the care of
Providence. For "that which may be known of God was manifest in them,"
and they knew what was good, and what bad; by means whereof they judged
others, which he reproaches them with, when he says, "wherein thou
judgest another, thou condemnest thyself." But in the case of the Jews,
besides what has been mentioned, there was the Law, and not reason or
conscience only. And why does he put the words "accusing or else
excusing?"--for, if they have a Law written, and show the work of it in
them, how comes reason to be able to accuse them still? But he is not
any longer speaking of those only who do well, but also of mankind (Gr.
the nature) universally. For then our reasonings stand up, some
accusing and some excusing. And at that tribunal a man needeth no other
accuser. Then to add to their fear, he does not say the sins of men,
but the secrets of men. For since he said, "Thinkest thou, that judgest
them that do such things, and doest the same, that thou shalt escape
the judgment of God;" that thou mayest not expect such a sentence as
thou passest thyself, but mayest know, that that of God is far more
exact than thine own, he brings in, "the secrets of men," and adds,
"through jesus Christ according to my Gospel." For men sit in judgment
upon overt acts alone. And above too he spake of the Father alone, but
as soon as he had crushed them with fear, he brought in the mention of
Christ also. But he does not do barely this, but even here, after
having made mention of the Father, he so introduceth Him. And by the
same things be raises the dignity of his preaching. For this preaching,
he means, openly speaks out what nature taught by anticipation. Do you
see with what wisdom he has bound them both to the Gospel and to
Christ, and demonstrated that our affairs come not here to a stand, but
travel further. And this he made good before also, when he said, "thou
treasurest up to thy-
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self wrath against the day of wrath:" and here again, "God shall judge
the secrets of men."
Now let each man enter into his own conscience, and
reckoning up his transgressions, let him call himself to a strict
account, that we be not then condemned with the world. (1 Cor. xi. 32.)
For fearful is that court awful the tribunal, full of trembling the
accounts, a river of fire rolls along
(<greek>elketai</greek>). "A brother doth not redeem: shall
man redeem?" (Ps. xlix. 8. LXX.) Call then to mind what is said in the
Gospel, the Angels running to and fro, of the bridechamber being shut,
of the lamps going out, of the powers which drag to the furnaces. And
consider this, that if a secret deed of any one of us were brought
forth into the midst, to-day, before the Church only, what could he do
but pray to perish, and to have the earth to gape for him, rather than
have so many witnesses of his wickedness? How then shall we feel, when,
before the whole world, all things are brought into the midst, in a
theatre so bright and open, with both those known and those unknown to
us seeing into everything? But alas! wherewith am I forced to affright
you with men's estimation! when I ought to use the fear of God, and His
condemnation. For what, pray, is to become of us then when bound, and
gnashing our teeth, we are led away to the outer darkness? Or, rather,
what shall we do (and this is the most fearful thought of all) when we
offend (<greek>proskrouswmen</greek>) God? For if any one
have sense and reason, he has already endured a hell when he is out of
sight of God. But since this doth not pain, fire is therefore
threatened. For we ought to smart not when we are punished, but when we
sin. Thus listen to Paul wailing and lamenting over sins, for which he
was not to be punished. For "I am not meet," he says, "to be called an
Apostle, because I persecuted the Church." (1 Cor. xv. 9.) Hear also
David, when he is set free from the punishment, yet, as thinking that
he had offended God, calling vengeance down upon himself, and saying,
"Let thy hand be upon me and upon my father's house." (2 Sam. xxiv.
17.) For to have offended God is more distressing than to be punished.
But now we are so wretchedly disposed, that, were there no fear of
hell, we should not even choose readily to do any good thing. Wherefore
were it for nothing else, yet for this at least, we should deserve
hell, because we fear hell more than Christ (several Mss. God). But not
so the blessed Paul, but contrariwise. But since we feel otherwise, for
this reason are we condemned tO hell: since, did we but love Christ as
we should love Him, we should have known that to offend Him we love
were more painful than hell. But since we love Him not, we know not the
greatness of His punishment. And this is what I bewail and grieve over
the most! And yet what has God not done, to be beloved of us? What hath
He not devised? What hath He omitted? We insulted Him, when He had not
wronged us in aught, but had even benefited us with blessings countless
and unspeakable. We have turned aside from Him when calling and drawing
us to Him by all ways, yet hath He not even upon this punished us, but
hath run Himself unto us, and held us back, when fleeing, and we have
shaken Him off and leaped away to the Devil. And not even on this hath
He stood aloof, but hath sent numberless messengers to call us to Him
again, Prophets, Angels,[1] Patriarchs: and we have not only not
received the embassy, but have even insulted those that came. But not
even for this did He spew us out of His mouth, but like those slighted
lovers that be very earnest, He went round beseeching all, the heaven,
the earth, Jeremiah, Micah, and that not that He might weigh us down,
but that He might speak in behalf of His own ways (Is. i. 2; Jer. ii.
12; iii. 12; etc.; Mic. vi. 1): and along with the prophets He went
also Himself to those that turned aside from Him, being ready to submit
to examination, and deigning to condescend to a conference, and drawing
them that were deaf to every appeal into a disputation with Himself.
For He saith, "O my people, what have I done unto thee, and wherein
have I wearied thee? Answer me." (Mic. vi. 3.) After all this we killed
the Prophets, we stoned them, we did them other cruel wrongs without
number. What then? In their place He sent no longer Prophets, no longer
Angels, no longer Patriarchs, but the Son Himself. He too was killed
when He had come, and yet not even then did He quench His love, but
kindled it even more, and keepeth on beseeching us, after even His own
Son was killed, and entreating us, and doing all things to turn us unto
Himself. And Paul crieth aloud, saying, "Now then we are ambassadors
for Christ, as though God did beseech you by us: be ye reconciled to
God." (2 Cor. v. 20.) None of these things however reconciled us. Yet
not even then did He leave us, but keeps on both threatening hell, and
promising a kingdom, that even so He may draw us unto Himself. But we
be still in an insensible mood. What can be worse than this
brutishness? For had a man
367
done these things, should we not many times over have let ourselves
become slaves to him? But God when doing so we turn us away from O what
listlessness! O what unfeelingness We that live continually in sins and
wickednesses, if we happen to do any little good, like unfeeling
domestics, with what a niggardly spirit do we exact it, and how
particular are we about the recompense made, if what we have done has
any recompense to come of it. And yet the recompense is the greater if
you do it without any hope of reward. Why saying all this, and making
exact reckoning, is language fitter for an hireling than a domestic of
willing mind. For we ought to do everything for Christ's sake, not for
the reward, but for Him. For this also was why He threatened hell and
promised the kingdom, that He might be loved of us. Let us then so love
Him as we ought to love Him. For this is the great reward, this is
royalty and pleasure, this is enjoyment, and glory, and honor, this is
light, this is the great happiness,(1) which language (or reasoning)
cannot set before us nor mind conceive. Yet indeed I do not know how I
was led so far in this way of speaking, and came to be exhorting men
who do not even think slightly of power and glory here for Christ's
sake, to think slightly of the kingdom. Yet still those great and noble
men even attained to this measure of love. Hear, for instance, how
Peter burns with love towards Him, setting Him before soul, and life,
and all things. And when he had denied Him, it was not the punishment
he was grieved for, but that he had denied Him Whom he longed for,
which was more bitter to him than any punishment. And all this did he
show before the grace of the Spirit was given.(2) And he perseveringly
pressed the question, "Whither goest thou?" (John xiii. 36) and before
this; "To whom shall we go?" (vi. 67); and again; "I will follow Thee
whithersoever Thou goest." (Luke xxii. 33?) Thus He was all things to
them, and neither heaven nor the kingdom of heaven did they count of,
in comparison of Him they longed for. For Thou art all these things
unto me, he means. And why doest thou marvel that Peter was so minded?
Hear now what the Prophet says: "What have I in heaven, and what is
there upon earth, that I should desire in comparison of Thee?" (Ps.
lxxiii. 25.) Now what he means is nearly this. Neither of things above
nor of things below desire I any, save Thee only. This is passion;(3)
this is love. Can we so love, it will not be things present only, but
even things to come, which we shall reckon as nothing compared with
that love-charm, and even here shall we enjoy the Kingdom, delighting
ourselves in the love of Him. And how is this to be? one may say. Let
us reflect how oft we insult Him after numberless goodnesses, yet He
standeth and calleth us to Him, and how often we run by Him, but He
still doth not overlook us, but runneth to us, and draweth us to Him,
and catcheth us in unto Himself. For if we consider these things, and
such as these, we shall be enabled to kindle this longing. For if it
were a common man that so loved, but a king who was thus beloved, would
he not feel a respect for the greatness of the love? Most assuredly he
would. But when the case is reversed, and His Beauty (S. "that beauty")
is unspeakable, and the glory and the riches too of Him that loveth us,
and our vileness so great, surely we deserve the utmost punishment,
vile as we are and outcasts, who are treated with so exceeding great
love by One so great and wonderful, and yet wax wanton against His
love? He needeth not anything of ours, and yet He doth not even
now cease loving us. We need much what is His, and for all that we
cleave not unto His love, but money we value above Him, and man's
friendship, and ease of body, and power, and fame, before Him who
valueth nothing more than us. For He had One Son, Very (Lit.
"true-born") and Only-Begotten, and He spared not even Him for us. But
we value many things above Him. Were there not then good reason for a
hell and torment, even were it twofold or threefold or manifold what it
is? For what can we have to say for ourselves, if even Satan's
injunctions we value more than the Laws of Christ, and are reckless of
our own salvation that we may choose the works of wickedness, before
Him who suffered all things for us? And what pardon do these things
deserve? what excuse have they? Not one even. (5 Mss.
<greek>oude</greek> <greek>mias</greek>.) Let
us stop then after this in our headlong course, and let us
grow again sober; and reckoning up all these things, let us send up
glory unto Him by our works (for words alone suffice not thereto), that
we may also enjoy the glory that cometh of Him, which may we all
attain unto by the grace and love toward man of our Lord Jesus Christ,
through Whom, and with Whom, to the Father be glory, with the Holy
Spirit, for ever and ever. Amen.
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HOMILY VI.
ROM. II. 17, 18.
"Behold,(1) thou art called a Jew, and restest in the Law, and makest
thy boast of God, and knowest His will, and approvest the things that
are more excellent, being instructed out of the Law."
AFTER saying that the Gentile wanteth nothing
appertaining to salvation if he be a doer of the Law, and after making
that wonderful comparison, he goes on to set down the glories of the
Jews, owing to which they thought scorn of the Gentiles: and first the
very name itself, which was of great majesty, as the name Christian is
now. For even then the distinction Which the appellation made was
great. And so he begins from this, and see how he takes it down. For he
does not say, Behold, thou art a Jew, but "art called" so, "and makest
thy boast in God;" that is, as being loved by Him, and honored above
all other men. And here he seems to me to be gently mocking their
unreasonableness, and great madness after glory, because they misused
this gift not to their own salvation, but to set themselves up against
the rest of mankind, and to despise them. "And knowest His will, and
approvest the things that are more excellent." Indeed this is a
disadvantage, if without working: yet still it seemed to be an
advantage, and so he states it with accuracy. For he does not say, thou
doest, but knowest; and approvest, not followest and doest.(*)
Ver. 19. "And art confident that thou thyself."
Here again he does not say that thou art "a guide of
the blind," but "thou art confident," so thou boastest, he says. So
great was the unreasonableness of the Jews. Wherefore he also repeats
nearly the very words, which they used in their boastings. See for
instance what they say in the Gospels. "Thou wast altogether
(<greek>olos</greek> 4 Mss.
<greek>olws</greek>) born in sin, and dost thou teach us?"
(John ix. 34.) And all men they utterly looked down upon, to convince
them of which, Paul keeps extolling them and lowering the others, that
so he may get more hold on them, and make his accusation the weightier.
Wherefore he goes on adding the like things, and making more of them by
different ways of relating them. For "Thou art confident," he saith,
"that thou thyself art a leader of the blind,"
Ver. 20. "An instructor of the foolish, a teacher of
babes, which hast the form of knowledge and truth, which is in the Law."
Here again he says not, in the conscience and in
actions and in well-doings, but "in the Law;" and after saying so, he
does here also what he did with regard to the Gentiles. For as there he
says, "for wherein thou judgest another, thou condemnest thyself," so
saith he here also.
Ver. 21. "Thou therefore which teachest another,
teachest thou not thyself?"
But there he frames his speech with more of
sharpness, here with more of gentleness. For he does not say, However
on this score thou deservest greater punishment, because though
entrusted with so great things thou hast not made a good use of any of
them, but he carries his discourse on by way of question, turning them
on themselves
(<greek>entr</greek>>s210><greek>pwn</greek>),
and saying, "Thou that teachest another, teachest thou not thyself?"
And here I would have you look at the discretion of Paul in another
case. For he sets down such advantages of the Jews, as came not of
their own earnestness, but by a gift from above, and he shows not only
that they are worthless to them if neglectful, but that they even bring
with them increase of punishment. For neither is the being called a Jew
any well doing of theirs, nor yet is the receiving of the Law, nor the
other things he has just enumerated, but of the grace from above. And
towards the beginning he had said, that the hearing of the Law is
valueless unless the doing be thereto added ("for not the hearers of
the Law," he says, "are just before God,") but now he
369
shows further still, that not only the hearing, but, what is more than
the hearing, the teaching of the Law itself will not be able to screen
the teacher, unless he do what he says; and not only will it not screen
him, but will even punish him the more. And he has used his expressions
well too, since he does not say, Thou hast received the Law, but "Thou
restest in the Law." For the Jew was not wearied with going about to
seek what was to be done, but had on easy terms the Law pointing the
way leading to virtue. For if even the Gentiles have natural reason
(and it is on this ground that these are better than they, in that they
do the Law without hearing), yet still the others had greater facility.
But if you say, I am not only a hearer, but even a teacher, this very
thing is an aggravation of your punishment. For because they prided
themselves upon this,(1) from this above all he shows them to be
ridiculous. But when he says, "a guide of the blind, an instructor of
the foolish, a teacher of babes," he is speaking their own pompous
language. For they treated proselytes extremely ill, and these were the
names they called them by. And this is why he dwells at large upon what
were supposed to be their praises, well knowing that what was said gave
ground for greater accusation; "Which hast the form of knowledge and of
the truth in the Law." As if any one who had a picture of the king,
were to draw nothing after it, and they that were not entrusted with it
were to imitate it exactly even without the original. And then after
mentioning the advantages they had from God, he tells them of their
failings, bringing forward what the prophets accused them of. "Thou
therefore which teachest another, teachest thou not thyself? Thou that
preachest a man should not steal, dost thou steal? Thou that sayest a
man should not commit adultery, dost thou commit adultery? Thou that
abhorrest idols, dost thou commit sacrilege?"(*) For it was strictly
forbidden them to touch any of the treasures upon the idols (so Field
from the Mss: Vulg. "in the idol temples") by reason of the defilement.
But the tyranny of avarice, he says, has persuaded you (4 Mss. and mar.
"us") to trample this Law also under foot. Then he brings the far more
grievous charge afterwards, saying,
Ver. 23. "Thou that makest a boast in the Law
through breaking the Law dishonorest thou God?"
There are two accusations which he makes, or rather
three. Both that they dishonor, and dishonor that whereby they were
honored; and that they dishonor Him that honored them, which was the
utmost extreme of unfeelingness. And then, not to seem to be accusing
them of his own mind, he brings in the Prophet as their accuser, here
briefly and concisely as it were in a summary, but afterwards more in
detail, and here Isaiah, and after that David, when he had shown the
grounds of reproof to be more than one. For to show, he means, that it
is not I who speak these things to your reproach, hear what Isaiah
saith.
Ver. 24. "For the name of God is blasphemed among
the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, 23.)
See again another double accusation. For they not
only commit insolence themselves, but even induce others to do so. What
then is the use of your teaching when ye teach not your own selves?
Above, however, he merely said this, but here he has even turned it
round to the contrary. For not only yourselves, but even others, do ye
not teach what should be done. And what is far worse--ye not only teach
not the things of the Law, but ye even teach the opposite, viz. to
blaspheme God, which is opposite to the Law. But the circumcision, one
will say, is a great thing. Yea, I also confess it, but when? when (So
all Mss. S. "then, when") it hath the inward circumcision. And observe
his judgment, in bringing in what he says about it so opportunely. For
he did not begin straightway with it, since the conceit men had of it
was great. But after he had shown them to have offended in that which
was greater" and to be responsible for the blasphemy against God, then
having henceforth possession of the reader's judgment against
them, and having stripped them of their pre-eminence, he introduces the
discussion about circumcision, feeling sure that no one will any more
advocate it, and says,
Vet. 25. "For circumcision verily profiteth, if thou
keep the Law."
And yet, were this not so, a man might have rejected
it and said, What is circumcision? for is it any good deed on his part
that hath it? is it any manifestation of a right
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choice? For it takes place at an unripe age, and those in the
wilderness too remained uncircumcised for a long time. And from many
other points of view also, one might look at it as not necessary. And
yet it is not on this foot that he rejects it, but upon the most proper
ground, from the case of Abraham. For this is the most exceeding
victory,--to take the very reason for showing it to be of small regard,
whence it was held by them in reverence. Now he might have said that
even the prophets call the Jews uncircumcised. But this is no
disparagement of circumcision, but of those that hold ill to it. For
what he aims at is to show that even in the very best life, it has not
the least force. This is what he next proves. And here he does not
bring forward the Patriarch, but having previously overturned it upon
other grounds, he keeps him till afterwards, when he brings in what he
has to say of faith, on the words--"How then was it reckoned" to
Abraham? "when he was in circumcision, or in uncircumcision?" For so
long as it is struggling against the Gentile and the uncircumcised, he
is unwilling to say aught of this, lest he should be over irksome to
them. But when it comes in opposition to the faith, then he disengages
himself more completely for a combat with it. Up to the present point
then it is uncircumcision that the contest is against, and this is why
he advances in His discourse in a subdued tone, and says,
"For circumcision verily profiteth if thou keep the
Law; but if thou be a breaker of the Law, thy circumcision is made
uncircumcision." For here he speaks of two uncircumcisions, and two
circumcisions, as also two laws. For there is a natural law and there
is a written law. But there is one also between these, that by works.
And see how he points these three out, and brings them before you.
"For when the Gentiles," he says, "which have not
the Law." What Law, say? The written one. "Do by nature the things of
the Law." Of what Law? Of that by works. "These having not the Law."
What Law? The written one. "Are a law unto themselves." How so? By
using the natural law. "Who show the work of the Law." Of what law? Of
that by actions. For that which is by writing lieth outside; but this
is within, the natural one, and the other is in actions. And one the
writing proclaims; and another, nature; and another, actions. Of this
third there is need,(1) for the sake of which also those two exist,
both the natural and the written. And if this be not present they are
of no good, but even very great harm. And to show this in the case of
the natural he said, "For wherein thou judgest another, thou condemnest
thyself." But of the written Law, thus--"Thou that preachest a man
should not steal, dost thou steal? Thus also there are two
uncircumcisions, one that of nature, and the second from conduct: and
one circumcision in the flesh, and the other from the will. I mean for
instance, a man has been circumcised upon the eighth day; this is
circumcision of the flesh: a man has done all the Law bids him; this is
circumcision of the mind which St. Paul requires above all, yea rather
the Law also. See now how having granted it in words, he in deed does
away with it. For he does not say the circumcision is superfluous, the
circumcision is of no profit, of no use. But what saith he?
"Circumcision verily profiteth if thou keepest the Law." (Deut. x. 16;
xxx. 6.) He approves it so far, saying, I confess and deny not that the
circumcision is honorable. But when? When it has the Law kept along
with it.
"But if thou be a breaker of the Law, thy
circumcision is made uncircumcision." He does not say, it is no more
profitable, lest he should seem to insult it. But having stripped the
Jew of it, he goes on to smite him. And this is no longer any insult to
circumcision, but to him who through listlessness has lost the good of
it. As then in the case of those who are in dignified stations and are
after convicted of the greatest misdemeanors, the judges deprive them
of the honors of their stations and then punish them; so has Paul also
done. For after saying, if thou art a breaker of the Law, thy
"circumcision is made uncircumcision," and having shown him to be
uncircumcised, he condemns him after that without scruple.
Ver. 26. "Therefore if the uncircumcision keep the
righteousness of the Law, shall not his uncircumcision be turned(2)
into circumcision?"
See how he acts. He does not say that the
uncircumcision overcomes circumcision (for this was highly grating to
those who then heard him), but that the uncircumcision hath become
circumcision. And he next enquires what circumcision is, and what
uncircumcision and he says that circumcision is well doing and
uncircumcision is evil doing. And having first transferred into the
circumcision the uncircumcised, who has good deeds, and
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having thrust out the circumcised man that lived a corrupt life into
the uncircumcision, he so gives the preference to the uncircumcised.
And he does not say, To the uncircumcised, but goes on to the thing
itself, speaking as follows: "Shall not his uncircumcision be turned
into circumcision?" And he does not say "reckoned," but "turned to,"
which was more expressive. As also above he does not say thy
circumcision is reckoned uncircumcision, but has been made so.
Ver. 27. "And shall not the uncircumcision which is
by nature judge?"
You see, he recognizes two uncircumcisions, one from
nature, and the other from the will. Here, however, he speaks of that
from nature but does not pause here, but goes on, "if it fulfil the
Law, judge thee, who by the letter and circumcision dost transgress the
Law?" See his exquisite judgment. He does not say, that the
uncircumcision which is from nature shall judge the circumcision, but
while where the victory had been, he brings in the uncircumcision, yet
where the defeat is, he does not expose the circumcision as defeated
but the Jew himself who had it, and so by the wording spares offending
his hearer. And he does not say, "thee that hast the Law and the
circumcision," but yet more mildly, "thee who by the letter and
circumcision dost transgress the Law." That is, such uncircumcision
even stands up for the circumcision, for it has been wronged and comes
to the Law's assistance, for it has been insulted, and obtains a
notable triumph. For then is the victory decided, when it is not by Jew
that Jew is judged, but by the uncircumcised; as when he says, "The men
of Nineveh shall rise in judgment against this generation, and shall
condemn it." (Matt. xii. 41.) It is not then the Law that he dishonors
(for he reverences it greatly), but him that does disgrace to the Law.
Next, having settled these grounds clearly, he goes on confidently to
define what the Jew really is; and he shows that it is not the Jew, nor
the circumcision, but he that is no Jew, and uncircumcised, whom he is
rejecting. And he seemeth indeed to stand up in its behalf, but yet
does away with the opinion regarding it, securing men's concurrence by
the conclusion he comes to. For he shows not only that there is no
difference between the Jew and the uncircumcised, but that the
uncircumcised has even the advantage, if he take heed to himself, and
that it is he that is really the Jew; and so he says:
Ver. 28. "For he is not a Jew which is one
outwardly."
Here he attacks them as doing all things for show.
Ver. 29. "But he is a Jew which is one inwardly; and
circumcision is that of the heart, in the spirit, and not in the
letter."
By saying this he sets aside all things bodily. For
the circumcision is outwardly, and the Sabbaths and the sacrifices and
purifications: all of which he hints in a single word, when he says,
"For he is not a Jew which is one outwardly." But since much was made
of the circumcision, inasmuch(1) as even the sabbath gave way to it
(John vii. 22), he has good reason for aiming more especially against
it. But when he has said "in the spirit" he thereafter paves the way
for the conversation(2) of the Church, and introduces the faith. For it
too is in the heart and spirit and hath its praise of God. And how
cometh he not to show that the Gentile which doeth aright is not
inferior to the Jew which doeth aright, but that the Gentile which
doeth aright is better than the Jew which breaketh the Law? It was that
he might make the victory an undoubted one. For when this is agreed
upon, of necessity the circumcision of the flesh is set aside, and the
need of a good life is everywhere demonstrated. For when the Greek is
saved without these, but the Jew with these is yet punished, Judaism
stands by doing nothing. And by Greek he again means not the idolatrous
Greek, but the religous and virtuous, and free from all legal
observances.
Chap. iii. ver. 1. "What advantage then hath the
Jew?"(*)
Since he has set all aside, the hearing, the
teaching, the name of the Jew, the circumcision, and all the other
particulars by his saying that "he is not a Jew which is one outwardly,
but he which is one inwardly;" he
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next sees an objection which starts up, and against this makes his
stand. Now what is this objection? If, he means, these things are no
use, what reason was there for that nation being called, and the
circumcision too being given? What does he then and how does he solve
it? By the same means as he did before: for as there, he told, not of
their praises, but the benefits of God; nor their well doings (for to
be called a Jew and to know His Will and to approve the things which
are more excellent, was no well doing of their own, but came of the
grace of God and this the Prophet also says, upbraiding them; "He hath
not done so to any nation, neither hath he showed His judgments unto
them;" (Ps. cxlvii. 20.) and Moses again "Ask now whether there hath
been any such thing as this?" he says, "did ever people hear the voice
of God speaking out of the midst of the fire, and live?") (Deut. iv.
32, 33), this then he does here also. For as, when speaking of
circumcision, he did not say, Circumcision is valueless without a good
life, but, Circumcision is of value with a good life, pointing out the
same thing but in a more subdued tone. And again he does not say, If
thou be a breaker of the Law, thou who art circumcised art no whir
profiled, but "thy circumcision is made uncircumcision:" and after this
again, "the uncircumcision," saith he, shall "judge," not the
circumcision, but "thee that dost transgress the Law," so sparing the
things of the Law, and smiting the persons. So he doth here also. For
after setting before himself this objection, and saying, "what
advantage then hath the Jew?" he says not, None, but he concurs with
the statement, and confutes it again by the sequel, and shows that they
were even punished owing to this preëminence. And how he does so,
I will tell you when I have stated the objection. "What advantage
then," he says, "hath the Jew," or "what profit is there of
circumcision?"
Ver. 2. "Much every, way: chiefly, because that they
were entrusted with the oracles of God."
Do you see that, as I said above, it is not their
well doings, but the benefits of God, that he everywhere counts up? And
what is the word <greek>episteuqhsan</greek>? (they
were trusted.) It means, that they had the Law put into their hands
because He held them(1) to be of so much account that He entrusted to
them oracles which came down from above. I know indeed that some take
the "entrusted" not of the Jews, but of the oracles, as much as to say,
the Law was believed in. But the context does not admit of this being
held good. For in the first place he is saying this with a view to
accuse them, and to show that, though in the enjoyment of many a
blessing from above, they yet showed great ingratitude. Then, the
context also makes this clear. For he goes on to say, "For what if some
did not believe?" If they did not believe, how do some say, the oracles
were believed in?(2) What does he mean then? Why that God entrusted the
same to them, and not that they trusted to the oracles:(3) how else
will the context make sense? For he farther goes on to say,
Ver. 3. "For what if some did not believe?"(4)
And what comes next makes the same point clear. For
he again adds and follows; "Shall their unbelief make the faith of God
without effect?"
Ver. 4. "God forbid." The word
<greek>episteuqhsan</greek>, then, proclaims God's gift.
And I would have you here also note his judgment.
For again he does not bring in his accusation of them on his own part,
but as it were by way of objection, as if he said, But perhaps you will
say, 'What then is the use of this circumcision since they used it not
as was fitting, since they were trusted with the Law and were
unfaithful to the trust?' And hitherto he is not a severe accuser, but
as if to clear God of complaints against Him, he by this means turns
the whole of the accusation round upon themselves. For why, he would
say, do you complain that they did not believe? and how doth this
affect God? For as for His benefit, doth the ingratitude of those
benefited overturn it? Or doth it make the honor to be no honor? For
this is what the words, "Shall their unfaithfulness make the faith of
God without effect," amount to. "God forbid." As if one should
say, I have honored such an one. And if he did not receive the honor,
this gives no ground for accusing me, nor impairs my kindness, but
shows his want of feeling. But Paul does not say this merely, but what
is much more. That not only does their unbelief not leave the soil of
complaint upon God, but even shows His honor and love of man to be the
greater, in that He is seen to have bestowed honor upon one who would
dishonor Him. See how he has brought them
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out guilty of misdemeanors by means of what they gloried in; forasmuch
as the honor with which God treated them was so great, that even when
He saw what would come thereof, He withheld not His good-will toward
them! Yet they made the honors bestowed on them a means of insulting
Him that Honor them! Next, since he said, "For what if some did not
believe?" (while clearly it was all of them that did not believe,) lest
by speaking here too as the history allowed him, he should seem to be a
severe accuser of them like an enemy, he puts that, which really took
place, in the method of reasoning and syllogism, saying as follows:
"Yea, let God be true, but every man a liar." What he says is something
of this sort. I do not mean, he says, that some did not believe, but if
you will, suppose that all were unbelieving, so waiving what really
happened, to fall in with the objector, that he might seem overbearing
or to be suspected. Well, he says, in this way God is the more
justified. What does the word justified mean? That, if there could be a
trial and an examination of the things He had done for the Jews, and of
what had been done on their part towards Him, the victory would be with
God, and all the right on His side. And after showing this clearly from
what was said before, he next introduces the Prophet also as giving his
approval to these things, and saying, "that Thou mightest be justified
in Thy sayings, and clear when Thou art judged." (Ps. li. 4.) He then
for His part did everything, but they were nothing the better even for
this. Then he brings forward after this another objection that arises,
and says,
Ver. 5. "But if our unrighteousness commend the
righteousness of God, what shall we say? is God unrighteous Who taketh
venvvengeance? I speak as a man."
Ver. 6. "God forbid."
He solves one perplexity by another again. Yet as
this is not clear, we must needs declare it more clearly. What is it
then he means? God honored the Jews: they did despite to Him. This
gives Him the victory, and shows the greatness of His love towards man,
in that He honored them even such as they were. Since then, he means,
we did despite to Him and wronged Him, God by this very thing became
victorious, and His righteousness was shown to be clear? Why then (a
man may say) am I to be punished, who have been the cause of His
victory by the despite I did Him? Now how does he meet this? It is, as
I was saying, by another absurdity again. For if it were you, he says,
that were the cause of the victory, and after this are punished, the
thing is an act of injustice. But if He is not unjust, and yet you are
punished, then you are no more the cause of the victory. And note his
apostolic reverence; (or caution: <greek>euLabeia</greek>);
for after saying, "Is God unrighteous Who taketh vengeance?" he adds,
"I speak as a man." As if, he means, any body were to argue in the way
men reason. For what things seem with us to be justice, these the just
judgment of God far exceedeth, and has certain other unspeakable
grounds for it. Next, since it was indistinct, he says the same thing
over again:
Ver. 7. "For if the truth of God hath more abounded
through my lie unto His glory: why yet am I also judged as a sinner?"
For if God, he means is shown to be a Lover of man,
and righteous, and good, by your acts of disobedience, you ought not
only to be exempt from punishment but even to have good done unto you.
But if so, that absurdity will be found to result, which is in
circulation with so many, that good comes of evil, and that evil is the
cause of good; and one of the two is necessary, either that He be
clearly unjust in punishing, or that if He punish not, it is from our
vices that He hath the victory. And both of these are absurd to a
degree. And himself meaning to show this too, he introduces the Greeks
(i.e. heathens) as the fathers of these opinions, thinking it enough to
allege against what he has mentioned the character of the persons who
say these things. For then they used to say in ridicule of us, "let us
do evil that good may come." And this is why he has stated it clearly
in the following language.
Ver. 8. "If(2) not (as some affirm that we say,) Let
us do evil that good may come? Whose damnation is just."
For whereas Paul said,(3) "where sin abounded grace
did much more abound" (Rom. v. 20), in ridicule of him and perverting
what he said to another meaning, they said, We must cling to vice that
we may get what is good. But Paul said not so; however(4) to correct
this notion it is that he says, "What then? shall we continue in sin
that grace may abound? God forbid!" (ib. vi. 1, 2.) For I said it, he
means, of the times which are past, not that we should make this a
practice. To lead them away then from this suspicion, he
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said, that henceforth this was even impossible. For "how shall we," he
says, "that are dead unto sin, live any longer therein?" Against the
Greeks then he inveighs (<greek>katesramen</greek>) without
difficulty. For their life was exceeding abandoned. But of the Jews,
even if their life seemed to have been careless, still they had great
means of cloaking these things in the Law and circumcision, and the
fact of God having conversed with them, and their being the teachers of
all. And this is why he strips them even of these, and shows that for
these they were the more punished, and this is the conclusion to which
he has here drawn his discussion. For if they be not punished, he would
say, for so doing, that blasphemous language-let us do evil that good
may come--must necessarily gain currency. But if this be impious, and
they who hold this language shall be punished (for this he declared by
saying, "whose damnation is just"), it is plain that they are punished.
For if they who speak it be deserving of vengeance, much more are they
who act it, but if deserving thereof, it is as having done sin. For it
is not man that punishes them, that any one should suspect the
sentence, but God, that doeth all things righteously. But if they are
righteously punished, it is unrighteously that they, who make ridicule
of us, said what they did. For God did and doth everything, that our
conversation might shine forth and be upright on every side.
Let us then not be listless; for so we shall be able
to recover the Greeks also from their error. But when we are in words
lovers of wisdom, but in deeds behave unseemly, with what looks shall
we face them? with what lips Shall we discourse concerning doctrines?
For he(1) will say to each of us, How can you that have failed in what
is less, claim to teach me about what is greater? you who as yet have
not learnt that covetousness is a vice, how can you be wise upon the
things in heaven? But do you know that it is a vice? Then, the charge
is the greater, because you transgress knowingly. And why speak I of
the Greek, for even our laws allow us not to speak thus boldly when our
life has become abandoned. For to "the sinner," it says, "saith God,
what hast thou to do to declare my statutes?" (Ps. 1. 16.) There was a
time when the Jews were carded away captive, and when the Persians were
urgent with them, and called upon them to sing those divine songs unto
them, they said, "How shall we sing the Lord's song in a strange land?"
(Ps. cxxxvii. 4.) Now if it were un lawful to sing the oracles of God
in a strange land, much less might the estranged soul do
it. For estranged "(2) the merciless soul is. If the Law made
those who were captives and had become slaves to men in a strange
land, to sit in silence; much more is it right for those
who are slaves to sin and are in an alien community
(<greek>politeia</greek>) to have a curb upon their
mouths. And however they had their instruments then. For it says,
"Upon the willows in the midst thereof did we hang our instruments,"
but still they might not sing. And so we also, though we have a mouth
and tongue, which are instruments of speech, have no right to speak
boldly, so long as we be slaves to what is more tyrannical than any
barbarian, sin. For tell me what have you to say to the Greek, if you
plunder, and be covetous? will you say, Forsake idolatry, acknowledge
God, and draw not near to gold and silver? Will he not then make a jest
of you, and say, Talk to thyself first in this way? For it is not the
same thing for a Gentile to practise idolatry, and a Christian to
commit this same (4 Mss. om. "same") sin. For how are we to draw others
away from that idolatry if we draw not ourselves away from this? For we
are nearer related to ourselves a than our neighbor is, and so when we
persuade not ourselves, how are we to persuade others? For if he that
doth not rule well over his own house, will not take care of the Church
either (1 Tim. iii. 5), how shall he that doth not rule even over his
own soul be able to set others right? Now do not tell me, that you do
not worship an image of gold, but make this clear to me, that you do
not do those things which gold bids you. For there be different kinds
of idolatry, and one holds mammon lord, and another his belly his
god, and a third some other most baneful lust. But, "you do not
sacrifice oxen to them as the Gentiles do." Nay, but what is far worse,
you butcher your own soul. But "you do not bow the knee and worship."
Nay, but with greater obedience you do all that they command you,
whether it be your belly, or money, or the tyranny of lust. For this is
just what makes Gentiles disgusting, that they made gods of our
passions; calling lust Venus, and anger Mars, and drunkenness Bacchus.
If then l you do not grave images as did they, yet do you with great
eagerness bow under the very same passions, when you make the members
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of Christ members of an harlot, and plunge yourself into the other
deeds of iniquity. (1 Cor. vi. 15.) I therefore exhort you to lay to
heart the exceeding unseemliness hereof, and to flee from
idolatry:--for so doth Paul name covetousness--and to flee not only
covetousness in money, but that in evil desire, and that in clothing,
and that in food, and that in everything else: since the punishment we
shall have to suffer if we obey not God's laws is much severer. For, He
says, "the servant that knew his Lord's will," and did it not, "shall
be beaten with many stripes." (Luke xii. 47.) With a view then to
escaping from this punishment, and being useful both to others and to
ourselves, let us drive out all iniquity from our soul and choose
virtue. For so shall we attain to the blessings which are to come,
whereto may it be granted us all to attain by the grace and love toward
man, etc.
HOMILY VII.
ROM. III. 9-18.
What then have we more(1) than they?(*) For we have proved both Jews
and Gentiles, that they are all under sin. As it is written, There is
none righteous, no, not one: there is none that understandeth, there is
none that seeketh after God. They are all gone out of the way, they are
together become unprofitable; there is none that doeth good, no not
one. Their throat is an open sepulchre; with their tongues have they
used deceit; the poison of asps is under their lips; whose mouth is
full of cursing and bitterness: their feet are swift to shed blood:
destruction and misery are in their ways: and the way of peace have
they not known: there is no fear of God before their eyes."
He had accused the Gentiles, he had accused the
Jews; it came next in order to mention the righteousness which is by
faith. For if the law of nature availed not, and the written Law was of
no advantage, but both weighed down those that used them not aright,
and made it plain that they were worthy of greater punishment, then
after this the salvation which is by grace was necessary. Speak then of
it, O Paul, and display it. But as yet he does not venture, as having
an eye to the violence of the Jews, and so turns afresh to his
accusation of them; and first he brings in as accuser, David speaking
of the same things at length, which Isaiah mentioned all in short
compass, so furnishing a strong curb for them, so that they might not
bound off, nor any of his hearers, while the matters of faith were laid
open to them, might after this start away; being beforehand safely held
down by the accusations of the prophets. For there are three excesses
which the prophet lays down; he says that all of them together did
evil, and that they did not do good indifferently with evil, but that
they followed after wickedness alone, and followed it also with all
earnestness. And next that they should not say, "What then, if these
things were said to others?" he goes on:
Ver. 19. "Now we know that what things soever the
Law saith, it saith to them who are under the Law."
This then is why, next to Isaiah, who confessedly
aimed at them, he brought in David; that he might show that these
things also belonged to the same subject. For what need was there, he
means, that a prophet who was sent for your correction should accuse
other people. For neither was the Law given to any else than you. And
for what reason did he not say, we know that what things soever
the prophet saith, but what things soever the Law saith? It is because
Paul uses to call the whole Old Testament the Law. And in another place
he says, "Do ye not hear the Law, that Abraham had two sons?" (Gal. iv.
21, 22.) And here he calls the Psalm the Law(2) when he says, "We know
that what things soever the Law saith, it saith to them who are under
the Law. Next he shows that
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neither are these things he said merely for accusation's sake, but that
he(1) may again be paving the way for faith. So close is the
relationship of the Old Testament with the New, since even the
accusations and reproofs were entirely with a view to this, that the
door of faith might open brightly upon them that hear it. For since it
was the principal bane of the Jews that they were so conceited with
themselves (which thing he mentioned as he went on, "how that being
ignorant of the righteousness of God, and going about to establish
their own righteousness, they submitted not themselves to the
righteousness of God") (Rom. x. 3), the Law and the Prophet by being
beforehand with them cast down their high thoughts, and laid low their
conceit, that being brought to a consideration of their own sins, and
having emptied out the whole of their unreasonableness, and seen
themselves in danger of the last extremity, they might with much
earnestness run unto Him Who offered them the remission of their sins,
and accept grace through faith. And this it is then which St. Paul
hints even here, when he says,
"Now we know that what things soever the Law saith,
it saith to them who are under the Law, that every mouth may be
stopped, and all the world may become guilty before God."
Here then he exhibits them as destitute of the
boldness of speech which comes of works, and only using a parade of
words and behaving in a barefaced way. And this is why he uses so
literal an expression, shying, "that every mouth may be stopped," so
pointing out the barefaced and almost uncontrollable pomposity of their
language, and that their tongue was now curbed in the strictest sense.
For as an unsupportable torrent, so had it been borne along. But the
prophet stopped it. And when Paul saith, "that every mouth may be
stopped," what he means is, not that the reason of their sinning was
that their mouth might be stopped, but that the reason of their being
reproved was that they might not commit this very sin in ignorance.
"And all the world may become guilty before God." He does not say the
Jew, but the whole of mankind.(2) For the phrase, "that every mouth may
be stopped," is the language of a person hinting at them, although he
has not stated it clearly, so as to prevent the language being too
harsh. But the words "that all the world may become guilty before God,"
are spoken at once both of Jews and of Greeks. Now this is no slight
thing with a view to take down their unreasonableness. Since even here
they have no advantage over the Gentiles, but are alike given up as far
as salvation is concerned. For he would be in strict propriety called a
guilty person, who cannot help himself to any excuse, but needeth the
assistance of another: and such was the plight of all of us, in that we
had lost the things pertaining to salvation.
Ver. 20. "For by the Law is the knowledge of sin."
He springs upon the Law again, with forbearance
however (for what he says is not an accusation of it, but of the
listlessness of the Jews). Yet nevertheless he has been earnest here
with a view (as he was going to introduce his discourse about faith) to
show its utter feebleness. For if thou boastest in the Law, he means,
it puts thee to the greater shame: it solemnly parades forth your sins
before you. Only he does not word it in this harsh way, but again in a
subdued tone; "For by the Law is the knowledge of sin." And so the
punishment is greater, but(3) that because of the Jew. For the Law
accomplished the disclosure of sin to you, but it was your duty then to
flee it. Since then you have not fled you have pulled the punishment
more sorely on yourself, and the good deed of the Law has been made to
you a supply of greater vengeance. Now then having added to their fear,
he next brings in the things of grace, as having brought them to a
strong desire of the remission of their sins, and says,
Ver. 21. "But now the righteousness of God without
the Law is manifested."(*)
Here he utters a great thing, and such as needed
much proof. For if they that lived in the Law not only did not escape
punishment, but were even the more weighed down thereby, how without
the Law is it possible not only to escape vengeance, but even to be
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justified? For he has here set down two high points,(1) the being
justified, and the obtaining these blessings, without the Law. And this
is why he does not say righteousness simply, but the righteousness of
God, so by the worthiness of the Person displaying the greater degree
of the grace, and the possibility of the promise. For to Him all things
are possible. And he does not say, "was given," but "is manifested," so
cutting away the accusation of novelty. For that which is manifested,
is so as being old, but concealed. And it is not this only, but the
sequel that shows that this is no recent thing. For after saying, "is
manifested," he proceeds:
"Being witnessed by the Law and the Prophets."
Do not be troubled, he means, because it has
but now been given, nor be affrighted as though at a thing new and
strange. For of old both the Law and the Prophets foretold it. And some
passages he has pointed out in the course of this argument, and some he
will shortly, having in what came before brought in Habakkuk as saying,
"the just shall live by faith" (i. 17), but in what comes after,
Abraham and David, as themselves also conversing with us about these
things. Now the regard they had for these persons was great, for one
was a patriach and a prophet, and the other a king and a prophet: and
further the promises about these things had come to both of them. And
this is why Matthew in the first beginning of his Gospel mentions both
of these first, and then brings forward in order the forefathers. For
after saying, "the Book of the Generation of Jesus Christ" (Matt. i.
1), he does not wait after Abraham to name Isaac also and Jacob, but
mentions David along with (5 Mss. "after") Abraham. And what is
wonderful indeed is, that he has even set David before Abraham speaking
on this wise, "the Son of David, the Son of Abraham," and then begins
the catalogue of Isaac and Jacob, and all the rest in order. And this
is why the Apostle here keeps presenting them in turns, and speaks of
the righteousness of God being witnessed by the Law and the Prophets.
Then that no one should say, How are we to be saved without
contributing anything at all to the object in view? he shows that we
also offer no small matter toward this, I mean our faith. Therefore
after saying, "the righteousness of God," he adds straightway, "by
faith unto all and upon all that believe."
Here again the Jew is alarmed by his not having
anything better than the rest, and being numbered with the whole world.
Now that he may not feel this, he again lowers him with fear by adding,
"For there is no difference, for all have sinned." For tell me not that
it is such and such a Greek,(2) such and such a Scythian, such and such
a Thracian, for all are in the same plight. For even if you have
received the Law, one thing alone is there which you have learnt from
the Law--to know sin, not to flee from it. Next, that they may say,
"even if we have sinned, still it is not in the same way that they
did," he added, "and have come short of the glory of God." So that even
if you have not done the same sins as others, still you are alike
bereft of the glory, since you belong to those who have offended, and
he that hath offended belongeth not to such as are glorified, but to
such as are put to shame. Yet, be not afraid: for the reason of my
saying this was not that I might thrust you into despair, but that I
might show the love of the Lord (<greek>Despotou</greek>)
toward man: and so he goes on;
Ver. 24, 25. "Being justified freely by His grace
through the redemption that is in Christ Jesus: Whom God hath set forth
to be a propitiation through faith(8) in His blood, to declare His
righteousness."(4)
See by how many proofs he makes good what was said.
First, from the worthiness of the person, for it is not a man who doeth
these things, that He should be too weak for it, but God all-powerful.
For it is to God, he says, that the righteousness belongs. Again, from
the Law and the Prophets. For you need not be afraid at hearing the
"without the Law," inasmuch as the Law itself approves this. Thirdly,
from the sacrifices under the old dispensation. For it was on this
ground that he said, "In His blood," to call to their minds those sheep
and calves. For if the sacrifices of things without reason, he means,
cleared from sin, much more would this blood. And he does not say
barely <greek>lutrwsews</greek>, but
<greek>apolu</greek>-<greek>trwsews</greek>,
entire redemption, to show(5) that we should come no more into such
slavery. And for this same reason he calls it a propitiation, to show
that if the type had such force, much more would the reality display
the same. But to show again that it was no novel thing or recent, he
says, "fore-ordained" (Auth. Version marg.); and by saying God "fore-or-
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dained," and showing that the good deed is the Father's, he showeth it
to be the Son's also. For the Father "fore-ordained," but Christ in His
own blood wrought the whole aright.
"To declare His righteousness." What is declaring of
righteousness? Like the declaring of His riches, not only for Him to be
rich Himself, but also to make others rich, or of life, not only that
He is Himself living, but also that He makes the dead to live; and of
His power, not only that He is Himself powerful, but also that He makes
the feeble powerful. So also is the declaring of His righteousness not
only that He is Himself righteous, but that He doth also make them that
are filled with the putrefying sores
(<greek>ka</greek><s235<greek>asapentas</greek>)
of sin suddenly righteous. And it is to explain this, viz. what is
"declaring," that he has added, "That He might be just, and the
justifier of him which believeth in Jesus." Doubt not then: for it is
not of works, but of faith: and shun not the righteousness of God, for
it is a blessing in two ways; because it is easy, and also open to all
men. And be not abashed and shamefaced. For if He Himself openly
declareth (<greek>endeiknutai</greek>) Himself to do so,
and He, so to say, findeth a delight and a pride therein, how comest
thou to be dejected and to hide thy face at what thy Master glorieth
in? Now then after raising his hearers(1) expectations by saying that
what had taken place was a declaring of the righteousness of God, he
next by fear urges him on that is tardy and remissful about coming; by
speaking as follows:
"On account of the relaxing(1) of sins that were
before." Do you see how often he keeps reminding them of their
transgressions? Before, he did it by saying, "through the Law is the
knowledge of sin;" and after by saying, "that all have sinned," but
here in yet stronger language. For he does not say for the sins, but,
"for the relaxing," that is, the deadness. For there was no longer any
hope of recovering health, but as the paralyzed body needed the hand
from above, so doth the soul which hath been deadened. And what is
indeed worse, a thing which he sets down as a charge, and points out
that it is a greater accusation. Now what is this? That the last state
was incurred in the forbearance of God. For you cannot plead, he means,
that you have not enjoyed much forbearance and goodness. But the words
"at this time" are those of one who is pointing out the greatness of
the power (Sav. forbearance) and love toward man. For after we
had given all over, (he would say,) and it were time to sentence us,
and the evils were waxed great and the sins were in their full, then He
displayed His own power, that thou mightest learn how great is the
abundancy of righteousness with Him. For this, had it taken place at
the beginning, would not have had so wonderful and unusual an
appearance as now, when every sort of cure was found unavailing.
Ver. 27. "Where is boasting then? it is excluded,:"
he says. "By what law? of works? Nay, but by the law of faith."
Paul is at great pains to show that faith is mighty
to a degree which was never even fancied of the Law. For after he had
said that God justifieth man by faith, he grapples with the Law again.
And he does not say, where then are the well doings. of the Jews? where
their righteous dealing? but, "where is then the boasting?" so taking
every opportunity of showing, that they do but use great words, as
though they had somewhat more than others, and have no work to show.
And after saying, "Where then is the boasting?" he does not say, it is
put out of sight and hath come to an end, but "it is excluded," which
word rather expresses unseasonableness; since the reason for it is no
more. For as when the judgment is come they that would repent have not
any longer the season for it, thus now the sentence being henceforth
passed, and all being upon the point of perishing, and He being at hand
Who by grace would break these terrors, they had no longer the season
for making a plea of amelioration wrought by the Law. For if it were
right to strengthen themselves upon these things, it should have been
before His coming. But now that He who should save by faith was come,
the season for those efforts(2) was taken from them. For since all were
convicted, He therefore saveth by grace. And this is why He is come but
now, that they may not say, as they would had He come at the first,
that it was possible to be saved by the Law and by our own labors and
well-doings. To curb therefore this their effrontery, He waited a long
time: so that after they were by every argument clearly convicted of
inability to help themselves, He then saved them by His grace. And for
this reason too when he had said above, "To declare His righteousness,"
he added, "at this time." If any then were to gainsay, they do the same
as if a person who after committing great sins was unable to defend
himself in court, but was condemned
379
and going to be punished, and then being by the royal pardon forgiven,
should have the effrontery after his forgiveness to boast and say that
he had done no sin. For before the pardon came, was the time to prove
it: but after it came he would no longer have the season for boasting.
And this happened in the Jews' case. For since they had been traitors
to themselves, this was why He came, by His very coming doing away
their boasting. For he who saith that he is a "teacher of babes, and
maketh his boast in the Law," and styles himself "an instructor of the
foolish," if alike with them he needed a teacher and a Saviour, can no
longer have any pretext for boasting. For if even before this, the
circumcision was made uncircumcision, much rather was it now, since it
is cast out from both periods. But after saying that "it was excluded,"
he shows also, how. How then does he say it was excluded? "By what law?
of works? Nay, but by the law of faith." See he calls the faith also a
law delighting to keep to the names, and so allay the seeming novelty.
But what is the "law of faith?" It is, being saved by grace. Here he
shows God's power, in that He has not only saved, but has even
justified, and led them to boasting,[1] and this too without needing
works, but looking for faith only. And in saying this he attempts to
bring the Jew who has believed to act with moderation, and to calm him
that hath not believed, in such way as to draw him on to his own view.
For he that has been saved, if he be high-minded in that he abides by
the Law, will be told that he himself has stopped his own mouth,
himself has accused himself, himself has renounced claims to his own
salvation, and has excluded boasting. But he that hath not believed
again, being humbled by these same means, will be capable of being
brought over to the faith. Do you see how great faith's
preëminence is? How it hath removed us from the former things, not
even allowing us to boast of them?
Ver. 28. "Therefore we conclude that a man is
justified by faith without the deeds of the Law."
When he had shown that by faith they were superior
to the Jews, then he goes on with great confidence to discourse upon it
also, and what seemed therein to annoy he again heals up. For these two
things were what confused the Jews; one, if it were possible for men,
who with works were not saved, to be saved without them, and another,
if it were just for the uncircumcised to enjoy the same blessings with
those, who had during so long a period been nurtured in the Law; which
last confused them more by far than the former. And on this ground
having proved the former, he goes on to the other next, which perplexed
the Jews so far, that they even complained on account of this position
against Peter after they believed. What does he say then? "Therefore we
conclude, that by faith a man is justified." He does not say, a Jew, or
one under the Law, but after leading forth his discourse into a large
room, and opening the doors of faith to the world, he says "a man," the
name common to our race. And then having taken occasion from this, he
meets an objection not set down. For since it was likely that the Jews,
upon hearing that faith justifieth every man, would take it ill and
feel offended, he goes on,
Ver. 29. "Is He the God of the Jews only?"
As if he said, On what foot does it then seem to you
amiss that every man should be saved? Is God partial? So showing from
this, that in wishing to flout the Gentiles, they are rather offering
an insult to God's glory, if, that is, they would not allow Him to be
the God of all. But if He is of all, then He taketh care of all; and if
He care for all, then He saveth all alike by faith. And this is why he
says, "Is He the God of the Jews only? is He not also of the Gentiles?
Yes, of the Gentiles also." For He is not partial as the fables of the
Gentiles (cf. Ov. Tr. I. ii. 5. sqq) are, but common to all, and
One.And this is why he goes on,
Ver. 30. "Seeing it is one God."
That is, the same is the Master of both these and
those. But if you tell me of the ancient state of things, then too the
dealings of Providence were shared by both, although in diverse ways.
For as to thee was given the written law, so to them was the natural;
and they came short in nothing, if, that is, only they were willing,
but were even able to surpass thee. And so he proceeds, with an
allusion to this very thing, "Who shall justify the circumcision by
faith, and the uncircumcision through faith," so reminding them of what
he said before about uncircumcision and circumcision, whereby he showed
that there was no difference.[2] But if then there was no difference,
much less is there any now, And this accordingly he now establishes
upon still clearer grounds, and so demonstrates,
380
that either of them stand alike in need of faith.
Ver. 31. "Do we then," he says, "make void the Law
through faith? God forbid yea, we establish the Law."
Do you see his varied and unspeakable judgment? For
the bare use of the word "establish" shows that it was not then
standing, but was worn out (<greek>katalelumenon</greek>).
And note also Paul's exceeding power, and how superabundantly he
maintains what he wishes. For here he shows that the faith, so far from
doing any disparagement to the "Law," even assists it, as it on the
other hand paved the way for the faith. For as the Law itself before
bore witness to it (for he saith, "being witnessed by the Law and the
Prophets"), so here this establisheth that, now that it is unnerved.
And how did it establish? he would say. What was the object of the Law
and what the scope of all its enactments? Why, to make man righteous.
But this it had no power to do. "For all," it says, "have sinned:" but
faith when it came accomplished it. For when a man is once a believer,
he is straightway justified. The intention then of the Law it did
establish, and what all its enactments aim after, this hath it brought
to a consummation. Consequently it has not disannulled, but perfected
it. Here then three points he has demonstrated; first, that without the
Law it is possible to be justified; next, that this the Law could not
effect; and, that faith is not opposed to the Law. For since the chief
cause of perplexity to the Jews was this, that the faith seemed to be
in opposition to it, he shows more than the Jew wishes, that so far
from being contrary, it is even in close alliance and coöperation
with it, which was what they especially longed to hear proved.
But since after this grace, whereby we were
justified, there is need also of a life suited to it, let us show an
earnestness worthy the gift. And show it we shall, if we keep with
earnestness charity, the mother of good deeds. Now charity is not bare
words, or mere ways of speaking (<greek>prosrhseis</greek>)
to men, but a taking care (<greek>prostasia</greek>) of
them, and a putting forth of itself by works, as, for instance, by
relieving poverty, lending one's aid to the sick, rescuing from
dangers, to stand by them that be in difficulties, to weep with them
that weep, and to rejoice with them that rejoice. (Rom. xii. 15.) For
even this last is a part of charity. And yet this seems a little thing,
to be rejoicing with them that rejoice: nevertheless it is exceedingly
great, and requireth for it the spirit of true wisdom. And we may find
many that perform the more irksome part
(<greek>peikroteron</greek>), and yet want vigor for this.
For many weep with them that weep, but still do not rejoice with them
that rejoice, but are in tears when others rejoice; now this comes of
grudging and envy. The good deed then of rejoicing when our brother
rejoices is no small one, but even greater than the other: and haply
not only greater than weeping with them that weep, but even than
standing by them that are in danger. There are many, at all events,
that have shared danger with men in danger, but were cut to the heart
when they came into honor. So great is the tyranny of a grudging
spirit! And yet the one is a thing of toils and labors, and this of
choice and temper only. Yet at the same time many that have endured the
harder task have not accomplished the one easier than it, but pine and
consume away when they see others in honor, when a whole Church is
benefited, by doctrine, or in any other fashion. And what can be worse
than this? For such an one doth not any more fight with his brother,
but with the will of God. Now consider this, and be rid of the disease:
and even if you be unwilling to set your neighbor free, at least set
yourself free from these countless evils. Why do you carry war into
your own thoughts? Why fill your soul with trouble? why work up a
storm? why turn things upside down? How will you be able, in this state
of mind, to ask forgiveness of sins? For if those that allow not the
things done against themselves to pass, neither doth He forgive, what
forgiveness shall He grant to those who go about to injure those that
have done them no injury? For this is a proof of the utmost wickedness.
Men of this kind are fighting with the Devil, against the Church, and
haply even worse than he. For him one can be on one's guard against.
But these cloaking themselves under the mask of friendliness, secretly
kindle the pile, throwing themselves the first into the furnace, and
laboring under a disease not only unfit for pity, but even such as to
meet with much ridicule. For why is it, tell me, that thou art pale and
trembling and standing in fear? What evil has happened? Is it that thy
brother is in honor, and looked up to, and in esteem? Why, thou
oughtest to make chaplets, and rejoice, and glorify God, that thine own
member is in honor and looked up to! But art thou pained that God is
glorified?[1] Seest thou to what issue the war tends? But, some will
say, it is not because God is glorified, but because my brother is. Yet
through him the glory ascendeth up to God: and so will the war from
thee do also.
381
But it is not this, he will say, that grieves me, for I should wish God
to be glorified by me. Well then! rejoice at thy brother's being in
honor, and then glorified is God again through thee also; and[1] all
will say, Blessed be God that hath His household so minded, wholly
freed from envy, and rejoicing together at one another's goods! And why
do I speak of thy brother? for if he were thy foe and enemy, and God
were glorified through him, a friend shouldest thou make of him for
this reason. But thou makest thy friend an enemy because God is
glorified by his being in honor. And were any one to heal thy body when
in evil plight, though he were an enemy, thou wouldest count him
thenceforward among the first of thy friends: and dost thou reckon him
that gladdens the countenance of Christ's Body, that is, the Church,
and is thy friend, to be yet an enemy? How else then couldest thou show
war against Christ? For this cause, even if a man do miracles, have
celibacy to show, and fasting, and lying on the bare ground, and doth
by this virtue advance even to the angels, yet shall he be most
accursed of all, while he has this defect, and shall be a greater
breaker of the Law than the adulterer, and the fornicator, and the
robber, and the violator of supulchres. And, that no one may condemn
this language of hyperbole, I should be glad to put this question to
you. If any one were come with fire and mattock, and were destroying
and burning this House, and digging down this Altar, would not each one
of those here stone him with stones as accursed and a law-breaker? What
then, if one were to bring a flame yet more consuming than that fire, I
mean envy, that doth not ruin the buildings of stone nor dig down an
Altar of gold, but subverteth and scornfully marreth what is far more
precious than either wails or Altar, the Teachers' building, what
sufferance would he deserve? For let no one tell me, that he has often
endeavored and been unable: for it is from the spirit that the actions
are judged. For Saul did kill David, even though he did not hit him. (1
Sam. xix. 10.) Tell me, dost thou not perceive that thou art plotting
against the sheep of Christ when thou warrest with His Shepherd? those
sheep for whom also Christ shed His Blood, and bade us both to do and
to suffer all things? Dost thou not remind thyself that thy Master
sought thy glory and not His own, but thou art seeking not that of thy
Master but thine own? And yet if thou didst see His then thou wouldst
have obtained thine own also. But by seeking thine own before His, thou
wilt not ever gain even this.
What then will be the remedy? Let us all join in
prayer, and let us lift up our voice with one accord in their behalf as
for those possessed, for indeed these are more wretched than they,
inasmuch as their madness is of choice. For this affliction needeth
prayer and much entreaty. For if he that loveth not his brother, even
though he empty out his money, yea, and have the glory of martyrdom, is
no whit advantaged; consider what punishment the man deserves who even
wars with him that hath not wronged him in anything; he is even worse
than the Gentiles: for if to love them that love us does not let us
have any advantage over them, in what grade shall he be placed, tell
me, that envieth them that love him? For envying is even worse than
warring; since he that warreth, when the cause of the war is at an end,
puts an end to his hatred also: but the grudger would never become a
friend. And the one shows an open kind of battle, the other a covert:
and the one often has a reasonable cause to assign for the war, the
other, nothing else but madness, and a Satanic spirit. To what then is
one to compare a soul of this kind? to what viper? to what asp? to what
canker-worm? to what scorpion? since there is nothing so accursed or so
pernicious as a soul of this sort. For it is this, it is this, that
hath subverted the Churches, this that hath gendered the heresies, this
it was that armed a brother's hand, and made his right hand to be
dipped in the blood of the righteous, and plucked away the laws of
nature, and set open the gates for death, and brought that curse into
action, and suffered not that wretch to call to mind either the
birth-pangs, or his parents, or anything else, but made him so furious,
and led him to such a pitch of phrenzy, that even when God exhorted him
and said, "Unto thee shall be his recourse,[2] and thou shalt rule over
him" (Gen. iv. 7, LXX.); he did not even then give in. Yet did He both
forgive him the fault, and make his brother subject to him: but his
complaint is so incurable, that even if thousands of medicines are
applied, it keeps sloughing with its own corruption. For wherefore art
thou so vexed, thou most miserable of men? Is it because God hath had
honor shown Him? Nay, this would show a Satanical spirit. Is it then
because thy brother outstrips thee in good name? As for
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that, it is open to thee in turn to outstrip him. And so, if thou
wouldest be a conqueror, kill not, destroy not, but let him abide
still, that the material for the struggle may be preserved, and conquer
him living. For in this way thy crown had been a glorious one; but by
thus destroying thou passest a harder sentence of defeat upon thyself.
But a grudging spirit hath no sense of all this. And what ground hast
thou to covet glory in such solitude? for those were at that time the
only inhabitants of the earth. Still even then this restrained him not,
but he cast away all from his mind, and stationed himself in the ranks
of the devil; for he it was who then led the war upon Cain's side. For
inasmuch as it was not enough for him that man had become liable to
death, by the manner of the death he tried to make the tragedy still
greater, and persuaded him to become a fratricide. For he was urgent
and in travail to see the sentence carried into effect, as never
satisfied with our ills. As if any one who had got an enemy in prison,
and saw him under sentence, were to press, before he was out of the
city, to see him butchered within it, and would not wait even the
fitting time, so did the devil then, though he had heard that man must
return to earth, travail with desire to see something worse, even a son
dying before his father, and a brother destroying a brother, and a
premature and violent slaughter. See you what great service envy hath
done him? how it hath filled the insatiate spirit of the devil, and
hath prepared for him a table great as he desired to see?
Let us then escape from the disease; for it is not
possible, indeed it is not, to escape from the fire prepared for the
devil, unless we get free from this sickness. But free we shall get to
be if we lay to mind how Christ loved us, and also how He bade us love
one another. Now what love did He show for us? His precious Blood did
He shed for us when we were enemies, and had done the greatest wrong to
Him. This do thou also do in thy brother's case (for this is the end of
His saying "A new commandment I give unto you, That ye so [1] love one
another as I have loved you") (John xiii. 34); or rather even so the
measure does not come to a stand. For it was in behalf of His enemies
that He did this. And are you unwilling to shed your blood for your
brother? Why then dost thou even shed his blood, disobeying the
commandment even to reversing it? Yet what He did was not as a due: but
you, if you do it, are but fulfilling a debt. Since he too, who, after
receiving the ten thousand talents, demanded the hundred pence, was
punished not merely for the fact that he demanded them, but because
even by the kindness done him he had not become any better, and did not
even follow where his Lord had begun, or remit the debt. For on the
part of the servant the thing done was but a debt after all, if it had
been done. For all things that we do, we do towards the payment of a
debt. And this is why Himself said, "When ye have done all, say, We are
unprofitable servants, we have done that which was our duty to do."
(Luke xvii. 10.) If then we display charity, if we give our goods to
them that need, we are fulfilling a debt; and that not only in that it
was He who first began the acts of goodness, but because it is His
goods that we are distributing if we ever[2] do give. Why then deprive
thyself of what He willeth thee to have the right of? For the reason
why He bade thee give them to another was that thou mightest have them
thyself. For so long as thou hast them to thyself even thou thyself
hast them not. But when thou hast given to another, then hast thou
received them thyself. What charm then will do as much as this? Himself
poured forth His Blood for His enemies: but we not even money for our
benefactor. He did so with His Blood that was His own: we will not even
with money that is not ours. He did it before us, we not even after His
example. He did it for our salvation, we will not do it even for our
own advantage. For He is not to have any advantage from our love toward
man, but the whole gain accrueth unto us. For this is the very reason
why we are bidden to give away our goods, that we may not be thrown out
of them. For as a person who gives a little child money and bids him
hold it fast, or give it the servant to keep, that it may not be for
whoever will to snatch it away, so also doth God. For He says, Give to
him that needeth, lest some one should snatch it away from thee, as an
informer, for instance, or a calumniator, or a thief, or, after all
these are avoided, death. For so long as thou boldest it thyself, thou
hast no safe hold of it. But if thou givest it Me through the poor, I
keep it all for thee exactly, and in fit season will return it with
great increase. For it is not to take it away that I receive it, but to
make it a larger amount and to keep it more exactly, that I may have it
preserved for you against that time, in which there is no one to lend
or to pity. What then can be more hard-hearted, than if we, after such
promises, cannot make
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up our minds to lend to him? Yes, it is for this that we go before Him
destitute and naked and poor, not having the things committed to our
charge, because we do not deposit them with Him who keepeth them more
exactly than any. And for this we shall be most severely punished. For
when we are charged with it, what shall we be able to say about the
loss of them?[1] what pretext to put forward? what defence? For what
reason is there why you did not give? Do you disbelieve that you will
receive it again? And how can this be reasonable? For He that hath
given to one that hath not given, how shall He not much rather give
after He has received? Does the sight of them please you? Well then,
give much the more for this reason, that you may there be the more
delighted, when no one can take them from you. Since now if you keep
them, you will even suffer countless evils. For as a dog, so doth the
devil leap upon them that are rich, wishing to snatch from them, as
from a child that holdeth a sippet or a cake. Let us then give them to
our Father, and if the devil see this done, he will certainly withdraw:
and when he has withdrawn, then will the Father safely give them all to
thee, when he cannot trouble, in that world to come. For now surely
they that be rich differ not from little children that are troubled by
dogs, while all are barking round them, tearing and pulling; not men
only, but ignoble affections; as gluttony, drunkenness, flattery,
uncleanness of every kind. And when we have to lend, we are very
anxious about those that give much, and look particularly for those
that are frank dealers. But here we do the opposite. For God, Who
dealeth frankly, and giveth not one in the hundred, but a hundred-fold,
we desert, and those who will not return us even the capital, these we
seek after. For what return will our belly make us, that consumeth the
larger share of our goods? Dung and corruption. Or what will vainglory?
Envy and grudging. Or what nearness? Care and anxiety. Or what
uncleanness? Hell and the venomous worm! For these are the debtors of
them that be rich, who pay this interest upon the capital, evils at
present, and dreadful things in expectation. Shall we then lead to
these, pray, with such punishment for interest, and shall we not trust
the same to Christ (4 Mss. ore. <greek>tp</greek>) Who
holdeth forth unto us heaven, immortal life, blessings unutterable? And
what excuse shall we have? For how comest thou not to give to Him, who
will assuredly return, and return in greater abundance? Perhaps it is
because it is so long before He repays. Yet surely He repays even here.
For He is true which saith, "Seek the kingdom of heaven, and all these
things shall be added to you." (Matt. vi. 33.) Seest thou this extreme
munificence? Those goods, He says, have been stored up for thee, and
are not diminishing: but these here I give by way of increase and
surplus. But, besides all this, the very fact of its being so long
before thou wilt receive it, does but make thy riches the greater:
since the interest is more. For in the case of those who have money
lent them, we see that this is what the lenders do, lending, that is,
with greater readiness to those who refund a long time after. For he
that straightway repays the whole, cuts off the progression of the
interest, but he that keeps possession of it for a longer time, makes
also the gain from it greater. Shall we then, while in man's case we
are not offended at the delay, but even use artifices to make it
greater, in the case of God be so little-minded, as on this very ground
to be backward and to retract? And yet, as I said, He both giveth here,
and along with the reason mentioned, as planning also some other
greater advantage to us, He there keepeth the whole in store. For the
abundance of what is given, and the excellency of that gift, transcends
this present worthless life. Since in this perishable and doomed body
there is not even the possibility of receiving those unfading crowns;
nor in our present state, perturbed and full of trouble, and liable to
many changes as it is, of attaining to that unchangeable unperturbed
lot.[2] Now you, if any one were to owe you gold, and while you were
staying in a foreign country, and had neither servants, nor any means
to convey it across to the place of your abode, were to promise to pay
you the loan, would beseech him in countless ways to have it paid down
not in the foreign land, but at home rather. But do you think right to
receive those spiritual and unutterable things in this world? Now what
madness this would show! For if you receive them here, you must have
them corruptible to a certainty; but if you wait for that time, He will
repay you them incorruptible and unalloyed. If you receive here, you
have gotten lead; but if there, tried gold. Still He does not even
deprive thee of the goods of this life. For along with that promise He
has placed another also, to the following effect, That every one that
loveth the things of the world to come, shall receive "an hundred-fold
in this life present, and shall inherit eternal life." (Matt. xix. 29.)
If then
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we do not receive the, hundred-fold, it is ourselves that are to blame
for not lending to Him Who can give so much, for all who have given
have received much, even though they gave but little. For what great
thing, tell me, did Peter give? was it not a net that was broken (Luke
v. 6, 11), and a rod and a hook only? Yet still God opened to him the
houses of the world, and spread before him land and sea, and all men
invited him to their possessions. Or rather they sold what was their
own, and brought it to their[1] feet, not so much as putting it into
their hands, for they dared not, so great was the honor they paid him,
as well as their profuseness. But he was Peter, you will say! And what
of this? O man! For it was not Peter only to whom He made this promise,
neither said He, Thou, O Peter, only art to receive an hundred-fold,
but "every one whosoever hath left houses or brethren shall receive an
hundredfold." For it is not distinction of persons that He recognizes,
but actions that are rightly done. But a circle of little ones is round
about me, one will say, and I am desirous of leaving them with a good
fortune."[2] Why then do we make them paupers? For if you leave them
everything, you are still committing your goods to a trust that may
deceive you. But if you leave God their joint-heir and guardian, you
have left them countless treasures. For as when we avenge ourselves God
assisteth us not, but when we leave it to Him, more than we expect
comes about; so in the case of goods, if we take thought about them
ourselves, He will withdraw from any providence over them, but if we
cast all upon Him, He will place both them and our children in all
safety. And why art thou amazed that this should be so with God? for
even with men one may see this happening. For if you do not when dying
invite any of your relatives to the care of your children, it often
happens, that one who is abundantly willing feels reluctancy, and is
too modest to spring to the task of his own accord. But if you cast the
care upon him, as having had a very great honor shown him, he will in
requital make very great returns. If then thou wouldest leave thy
children much wealth, leave them God's care. For He Who, without thy
having done anything, gave thee a soul, and formed thee a body, and
granted thee life, when He seeth thee displaying such munificence and
distributing their goods to Himself along with them, must surely open
to them every kind of riches. For if Elijah after having been nourished
with a little meal, since he saw that that woman honored him above her
children, made threshing-floors and oil-presses appear in the little
hut of the widow, consider what loving caring the Lord of Elijah will
display! Let us then not consider how to leave our children rich, but
how to leave them virtuous. For if they have the confidence of riches,
they will not mind aught besides, in that they have the means screening
the wickedness of their ways in their abundant riches. But if they find
themselves devoid of the comfort to be got from that source, they will
do all so as by virtue to find themselves abundant consolation for
their poverty. Leave them then no riches that you may leave them
virtue. For it is unreasonable in the extreme, not to make them, whilst
we are alive, lords of all our goods, yet after we are dead to give the
easy nature of youth full exemption from fear. And yet while we are
alive we shall have power to call them to good account, and to sober
and bridle them, if they make an ill use of their goods: but if after
we are dead we afford them, at the time of the loss of ourselves, and
their own youthfulness, that power which wealth gives, endless are the
precipices into which we shall thrust those unfortunate and miserable
creatures, so heaping fuel upon flame, and letting oil drop into a
fierce furnace. And so, if you would leave them rich and safe withal,
leave God a debtor to them, and deliver the bequest to them into His
hands. For if they receive the money themselves, they will not know
even who to give it to, but will meet with many designing and unfeeling
people. But if thou beforehand puttest it out to interest with God, the
treasure henceforward remains unassailable, and great is the facility
wherewith that repayment will be made. For God is well pleased at
repaying us what He oweth, and both looks with a more favorable eye
upon those who have lent to Him, than on those who have not; and loveth
those the most to whom He oweth the most. And so, if thou wouldest have
Him for thy Friend continually, make Him thy Debtor to a large amount.
For there is no lender so pleased at having those that owe to him, as
Christ (6 Mss. God) is rejoiced at having those that lend to Him. And
such as He oweth nothing to, He fleeth from; but such as He oweth to,
He even runneth unto. Let us then use all means to get Him for our
Debtor; for this is the season for loans, and He is now in want. If
then thou givest not unto Him now, He will not ask of thee after thy
departing hence. For it is here that he thirsteth, here that He is an
hungered. He thirsteth, since He thirsteth after
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thy salvation; and it is for this that He even begs; for this that He
even goeth about naked, negotiating immortal life for thee. Do not then
neglect Him; since it is not to be nourished that He wishes, but to
nourish; it is not to be clothed, but to clothe and to accoutre thee
with the golden garment, the royal robe. Do you not see even the more
attached sort of physicians, when they are washing the sick, wash
themselves also, though they need it not? In the same way He also doth
all for the sake of thee who art sick. For this reason also He uses no
force in demanding, that He may make thee great returns: that thou
mayest learn that it is not because He is in need that He asketh of
thee, but that He may set right that thou needest. For this reason too
He comes to thee in a lowly guise, and with His right hand held forth.
And if thou givest Him a farthing, He turneth not away: and even if
thou rejectest Him, He departeth not but cometh again to thee. For He
desireth,(1) yea desireth exceedingly, our salvation: let us then think
scorn of money, that we may not be thought scorn of by Christ. Let us
think scorn of money, even with a view to obtain the money itself. For
if we keep it here, we shall lose it altogether both here and
hereafter. But if we distribute it with abundant expenditure, we shall
enjoy in each life abundant wealthiness. He then that would become
rich, let him become poor, that he may be rich. Let him spend that he
may collect, let him scatter that he may gather. But if this is novel
and paradoxical, look to the sower, and consider, that he cannot in any
other way gather more together, save by scattering what he hath and,
letting go of what is at hand. Let us now sow and till the Heaven, that
we may reap with great abundance, and obtain everlasting goods, through
the grace and love toward man, etc.
HOMILY VIII.
ROM. IV. 1, 2.
"What shall we then say that Abraham, our father as pertaining to the
flesh, hath found? For if Abraham were justified by works, he hath
whereof to glory; but not before God."
HE had said (5 Mss.
<greek>eipen</greek>), that the world had become guilty
before God, and that all had sinned, and that boasting was excluded and
that it was impossible to be saved otherwise than by faith. He is now
intent upon showing that this salvation, so far from being matter of
shame, was even the cause of a bright glory, and a greater than that
through works. For since the being saved, yet with shame, had somewhat
of dejection in it, he next takes away this suspicion too. And indeed
he has hinted at the same already, by calling it not barely salvation,
but "righteousness. Therein" (he says) "is the righteousness of God
revealed." (Rom. i. 17.) For he that is saved as a righteous man has a
confidence accompanying his salvation. And he calls it not
"righteousness" only, but also the setting forth of the righteousness
of God. But God is set forth in things which are glorious and shining,
and great. However, he nevertheless draws support for this from what he
is at present upon, and carries his discourse forward by the method of
question. And this he is always in the habit of doing both for
clearness sake, and for the sake of confidence in what is said. Above,
for instance, he did it, where he says, "What advantage then hath the
Jew?" (ib. iii. 1.) and, "What then have we more than they?" (2) (ib.
9) and again, "where then is boasting? it is excluded" (Rom. iii. 27):
and here, "what then shall we say that Abraham our father?" etc. Now
since the Jews kept turning over and over the fact, that the Patriarch,
and friend of God, was the first to receive circumcision, he wishes to
show, that it was by faith that he too was justified. And this was
quite a vantage ground to insist upon
(<greek>periousia</greek> <greek>nikhs</greek>
<greek>pollhs</greek>). For for a person who had no works,
to be justified by faith, was nothing unlikely. But for a person richly
adorned with good deeds, not to be made just from hence, but from
faith, this is the thing to cause wonder, and to set the power of faith
in a strong light. And this is why he passes by all the others, and
leads his discourse back to this man. And he calls him "father, as
pertaining to the flesh," to throw them out of the
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genuine relationship (<greek>suggeuias</greek>
<greek>guhsias</greek>) to him, and to pave the Gentiles'
way to kinsmanship(1) with him. And then he says, "For if Abraham were
justified by works, he hath whereof to glory: but not before God."
After saying that God "justified the circumcision by faith and the
uncircumcision through faith," and making the same sufficiently sure in
what he said before, he now proves it by Abraham more clearly than he
promised, and pitches the battle for faith against works, and makes
this righteous man the subject of the whole struggle; and that not
without special meaning. Wherefore also he sets him up very high by
calling him "forefather," and putting a constraint upon them to comply
with him in all points. For, Tell me not, he would say, about the Jews,
nor bring this man or that before me. For I will go up to the very head
of all, and the source whence circumcision took its rise. For "if
Abraham," he says, "was justified by works, he hath whereof to glory:
but not before God."(2) What is here said is not plain, and so one must
make it plainer. For there are two "gloryings," one of works, and one
of faith. After saying then, "if he was justified by works, he hath
whereof to glory; but not before God;" he points out that he might have
whereof to glory from faith also,(8) yea and much greater reason for
it. For the great power of Paul is especially displayed in this, that
he turns what is objected to the other side, and shows that what seemed
rather to be on the side of salvation by works, viz. glorying or
boldness of claim
(<greek>parrhsiazes</greek>-<greek>qai</greek>)
belonged much more truly to that by faith. For he that glorieth in his
works has his own labors to put forward: but he that finds his honor in
having faith in God, has a much greater ground for glorying to show, in
that it is God that he glorifieth and magnifieth. For those things
which the nature of the visible world tells him not of, in receiving
these by faith in Him, he at once displays sincere love towards Him,
and heralds His power clearly forth. Now this is the character of the
noblest soul, and the philosophic(4) spirit, and lofty mind. For to
abstain from stealing and murdering is trifling sort of acquirement,
but to believe that it is possible for God to do things impossible
requires a soul of no mean stature, and earnestly affected towards Him;
for this is a sign of sincere love. For he indeed honors God, who
fulfils the commandments, but he doth so in a much greater degree who
thus followeth wisdom (<greek>filosofpn</greek>) by his
faith. The former obeys Him, but the latter receives that opinion of
Him which is fitting, and glorifies Him, and feels wonder at Him more
than that evinced by works. For that glorying pertains to him that does
aright, but this glorifieth God, and lieth wholly in Him. For he
glorieth at conceiving great things concerning Him, which redound to
His glory. And this is why he speaks of having whereof to glory before
God. And not for this only, but also for another reason: for he who is
a believer glorieth again, not only because he loveth God in sincerity,
but also because he hath enjoyed great honor and love from him. For as
be shows his love to Him by having great thoughts about Him, (for this
is a proof of love), so doth God also love him, though deserving to
suffer for countless sins, not in freeing him from punishment only, but
even by making him righteous. He then hath whereof to glory, as having
been counted worthy of mighty love.
Ver. 4. "For(5) to him that worketh is the reward
not reckoned of grace, but of debt."
Then is not this last the greatest? he means. By no
means: for it is to the believer that it is reckoned. But it would not
have been reckoned, unless there were something that he contributed
himself. And so he too hath God for his debtor, and debtor too for no
common things, but great and high ones. For to show his high-mindedness
and spiritual understanding, he does not say "to him that believeth"
merely, but
Ver. 5. "To him that believeth on Him that
justifieth the ungodly."
For reflect how great a thing it is to be persuaded
and have full confidence that God is able on a sudden not to free a man
who has lived in impiety from punishment only, but even to make him
just, and to count him worthy of those immortal honors. Do not then
suppose that this one is lowered in that it is not reckoned unto the
former of grace. For this is the very thing that makes the believer
glorious; the fact of his enjoying so great grace, of his displaying so
great faith. And note too that the recompense is greater. For to the
former a reward is given, to the latter righteousness. Now
righteousness is
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much greater than a reward. For righteousness is a recompense which
most fully comprehends several rewards. Therefore after proving this
from Abraham, he introduces David also as giving his suffrage in favor
of the statement made. What then doth David say? and whom doth he
pronounce blessed? is it him that triumphs(1) in works, or him that
hath enjoyed grace? him that hath obtained pardon and a gift? And when
I speak of blessedness, I mean the chiefest of all good things; for as
righteousness is greater than a reward, so is blessedness greater than
righteousness. Having then shown that the righteousness is better, not
owing to Abraham's having received it only but also from reasonings
(for he (2) hath whereof to boast, he says, before God(3)); he again
uses another mode of showing that it is more dignified, by bringing
David in to give his suffrage this way. For he also, he says,
pronounces him blessed who is so made righteous, saying,
Ver. 7. "Blessed are they whose iniquities are
forgiven."
And he seems to be bringing a testimony beside his
purpose. For it does not say, Blessed are they whose faith is reckoned
for righteousness. But he does so on purpose, not through inadvertency,
to show the greater superiority. For if he be blessed that by grace
received forgiveness, much more is he that is made just, and that
exhibits faith. For where blessedness is, there all shame is removed,
and there is much glory, since blessedness is a greater degree both of
reward and of glory. And for this cause what is the advantage of the
other he states as unwritten, "Now to him that worketh is the reward
reckoned not of grace;" but what the advantage of the faithful is, he
brings Scriptural testimony to prove, saying, As David saith, "Blessed
are they whose iniquities are forgiven, and whose sins are covered."(4)
What, he means, is it that you say? Is it that "it is not of debt but
of grace that he(5) receives forgiveness?" But see it is this person
who is pronounced blessed. For he would not have pronounced him so,
unless he saw him in the enjoyment of great glory. And he does not say
this "forgiveness" then comes upon the circumcision; but what saith he?
Ver. 9. "Cometh this blessedness then" (which is the
greater thing) "upon the cirCumcision or upon the uncircumcision?"
For now the subject of enquiry is, With whom is this
good and great thing to be found; is it with the circumcision or with
the uncircumcision? And notice its superiority! For he shows that it is
so far from shunning the uncircumcision, that it even dwelt gladly with
it before the circumcision. For since he that pronounced it blessed was
David, who was himself also in a state of circumcision, and he was
speaking to those in that state, see how eagerly Paul contends for
applying what he said to the uncircumcised. For after joining the
ascription of blessedness to righteousness, and showing that they are
one and the same thing, he enquires how Abraham came to be righteous.
For if the ascription of blessedness belong to the righteous, and
Abraham was made righteous, let us see how he was made righteous, as
uncircumcised or circumcised? Uncircumcised, he says.
"For we say that faith was reckoned to Abraham for
righteousness."(*)
After mentioning the Scripture above (for he said,
"What saith the Scripture? Abraham believed in God, and it was counted
unto him for righteousness,") here he goes on to secure also the
judgment of the speakers, and shows that justification took place in
the uncircumcision. Then from these grounds he solves another objection
which is starting up. For if when in uncircumcision, one might say he
was justified, to what purpose was the circumcision brought in?
Ver. 11. "He received it," he says, "a sign and(6)
seal of the righteousness that was by the faith, which he had being yet
uncircumcised."
See you how he shows the Jews to be as it were of
the class of parasites (i.e. guests), rather than those in
uncircumcision, and that these were added to the others?(7) For if he
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was justified and crowned while in uncircumcision, the Jews came in
afterwards, Abraham is then the father first of the uncircumcised,
which through faith appertain to him, and then of those in the
circumcision. For he is a forefather of two lines. See you faith
lightening up? for till it came the patriarch was not justified. See
you the uncircumcision offering no hindrance? for he was uncircumcised,
yet was not hindered from being justified. The circumcision therefore
is behind the faith. And why wonder that it is behind the faith, when
it is even behind the uncircumcision. Nor is it behind faith only, but
very far inferior to it, even so far as the sign is to the reality of
which it is the sign; for instance, as the seal is to the soldier. (See
Hom. iii. on 2 Cor. at the end.) And why, he says, did he want a seal
then? He did not want it himself. For what purpose then did he receive
it? With a view to his being the father alike of them that believe in
uncircumcision and in circumcision. But not of those in circumcision
absolutely: wherefore he goes on to say, "To them who are not of the
circumcision only? For if to the uncircumcised, it is not in that he is
uncircumcised that he is their father, although justified in
uncircumcision; but in that they imitated his faith; much less is it
owing to circumcision that he is the forefather of those in the state
of circumcision, unless faith also be added. For he says that the
reason of his receiving circumcision was that either of us two parties
might have him for a forefather, and that those in the uncircumcision
might not thrust aside those in the circumcision.(1) See how the former
had him for their forefather first. Now if the circumcision be of
dignity owing to its preaching righteousness, the uncircumcision even
hath no small preeminence in having received it before the
circumcision. Then wilt thou be able to have him as a forefather when
thou walkest in the steps of that faith, and art not contentious, nor a
causer of division in bringing in the Law. What faith? tell me.
Ver. 12. "Which he had being yet uncircumcised."
Here again he lays low the lofty spirit of the Jews
by reminding them of the time of the justification. And he well says,
"the steps," that you as well as Abraham may believe in the
resurrection of bodies that are dead. For he also displayed his faith
upon this point. And so if you reject the uncircumcision, be informed
for certain that the circumcision is of no more use unto you. For if
you follow not in the steps of his faith, though you were ten thousand
times in a state of circumcision, you will not be Abraham's offspring.
For even he received the circumcision for this end, that the man in a
state of uncircumcision might not cast thee off. Do not then demand
this of him too." For it was you whom the thing was to be an assistance
to, not he. But he calls it a sign of the righteousness. And this also
was for thy sake, since now it is not even this: for thou then wert in
need of bodily signs, but now there is no need of them. "And was it not
possible," one might say, "from his faith to learn the goodness of his
soul?" Yes, it was possible but thou stoodest in need of this addition
also. For since thou didst not imitate the goodness of his soul, and
weft not able to see it, a sensible circumcision was given thee, that,
after having become accustomed to this of the body, thou mightest by
little and little be led on to the true love of wisdom in the soul
also, and that having with much seriousness received it as a very great
privilege, thou mightest be instructed to imitate and revere thine
ancestor. This object then had God not only in the circumcision, but in
all the other rites. the sacrifices, I mean, and the sabbath, and
feasts. Now that it was for thy sake that he received the circumcision,
learn from the sequel. For after saying that he received a sign and a
seal, he gives the reason also as follows. That he might be the father
of the circumcision--to those who received the spiritual circumcision
also, since if you have only this (i.e. the carnal), no farther good
will come to you. For this is then a sign, when the reality of which it
is the sign is found with thee, that is, faith; since if thou have not
this, the sign to thee has no longer the power of a sign, for what is
it to be the sign of? or what the seal of, when there is nothing to be
sealed? much as if you were to show one a purse with a seal to it, when
there was nothing laid up within. And so the circumcision is ridiculous
if there be no faith within. For if it be a sign of righteousness, but
you have not righteousness, then you have no sign either. For the
reason of your receiving a sign was that you might seek diligently for
that reality whereof you have the sign: so that if you had been sure of
diligently seeking thereafter without it, then you had not
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needed it. But this is not the only thing that circumcision proclaims,
namely righteousness, but righteousness in even an uncircumcised man.
Circumcision then does but proclaim, that there is no need of
circumcision.
Vet. 14. "For if they which are of the Law be heirs,
faith is made void, and the promise made of none effect."(*)
He had shown that faith is necessary, that it is
older than circumcision, that it is more mighty than the Law, that it
establisheth the Law. For if all sinned, it was necessary: if one being
uncircumcised was justified, it is older: if the knowledge of sin is by
the Law and yet it was without the Law made evident,(1) it is more
mighty: if it has testimony borne to it by the Law, and establisheth
the Law, it is not opposed to it, but friendly and allied to it. Again,
be shows upon other grounds too that it was not even possible by the
Law to attain to the inheritance, and after having matched it with the
circumcision, and gained it the victory, he brings it besides into
contrast with the Law in these words, "For if they which are of the Law
be heirs, faith is made void." To prevent them anyone from saying that
one may have faith and also keep up the Law, he shows this to be
impracticable. For he that clings to the Law, as if of saving
force, does disparagement to faith's power; and so he says, "faith is
made void," that is, there is no need of salvation by grace. For then
it cannot show forth its own proper power; "and the promise is made of
none effect." This is because the Jew might say, What need have I of
faith? If then this held, the things that were promised, would be taken
away along with faith. See how in all points he combats with them from
the early times and from the Patriarch. For having shown from thence
that righteousness and faith went together in the inheritance, he now
shows that the promise did likewise. For to prevent the Jew from
saying, What matters it to me if Abraham was justified by faith? Paul
says, neither can what you are interested with, the promise of the
inheritance, come into effect apart from it: which was what scared them
most. But what promise is he speaking of? That of his being "the heir
of the world," and that in him all should be blessed. And how does he
say that this promise is made of none effect?
Ver. 15. "Because the Law worketh wrath: for where
no Law is, there is no transgression."
Now if it worketh wrath, and renders them liable for
transgression, it is plain that it makes them so to a Curse also. But
they that are liable under a curse, and punishments, and transgression,
are not worthy of inheriting, but of being punished and rejected. What
then happens? faith comes, drawing on it the grace, so that the promise
comes into effect. For where grace is, there is a remitting, and where
remitting is, there is no punishment. Punishment then being removed,
and righteousness succeeding from faith, there is no obstacle to our
becoming heirs of the promise.
Vet. 16. "Therefore it is of faith," he says, "that
it might be by grace; to the end the promise might be sure to all the
seed."
You see that it is not the Law only that faith
establisheth, but the promise of God also that it will not allow to
fall to the ground. But the Law, on the other hand, by being kept(2) to
unseasonably, makes even the faith of none effect, and hindereth the
promise. By this he shows that faith, so far from being superfluous, is
even necessary to that degree, that without it there is no being saved.
For the Law worketh wrath, as all have transgressed it. But this doth
not even suffer wrath to arise at all: for "where no Law is," he says,
"there is no transgression." Do you see how he not only does away with
sin after it has existed, but does not even allow it to be produced?
And this is why he says "by grace." For what end? Not with a view to
their being put to shame, but to the end that the promise might be sure
to all the seed. Here he lays down two blessings, both that the things
given are sure, and also that they are to all the seed, so gathering in
those of (he Gentiles, and showing that the Jews are without, if they
contend against the faith. For this is a surer thing than that. For
faith doeth thee no hurt (be not contentious), but even now thou art in
danger from the Law, it preserves thee. Next having said, "to all the
seed," he defines what seed he meaneth. That which is of faith, he
says, so blending with it(3) their relationship to the Gentiles, and
showing that they must not be proud of Abraham who do not believe as he
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did. And see a third thing which faith effected besides. It makes the
relationship to that righteous man more definite
(<greek>akri</greek>
<greek>beste</greek>-<greek>ran</greek>), and
holds him up as the ancestor of a more numerous issue. And this is why
he does not say merely Abraham, but "our father," ours who believe.
Then he also seals what he has said by the testimony--
Ver. 17. "As it is written," he says, "I have made thee a father
of many nations."
Do you observe that this was ordered by Providence
from of old? What then, he means, does He say this on account of the
Ishmaelites, or of the Amalekites, or of the Hagarenes? This however,
as he goes on he proves more distinctly not to be said of these. But as
yet he presses forward to another point, by which means he proves this
very thing by defining the mode of the relationship, and establishing
it with a vast reach of mind. What then does he say?
"Before (or, answering to,
<greek>katenan</greek><s235) Him Whom he believed, even
God."
But his meaning is something of this sort, as God is
not the God of a part, but the Father of all, so is he also. And again,
as God is a father not by way of the relationship of nature, but by way
of the affiance of faith, so is he also inasmuch as it is obedience
that makes him father of us all. For since they thought nothing of this
relationship, as clinging to that grosser one, he shows that this is
the truer relationship by lifting his discourse up to God. And along
with this he makes it plain that this was the reward of faith that he
received. Consequently, if it were not so, and he were the father of
all the dwellers upon earth, the expression before (or answering to)
would be out of place, while the gift of God would be curtailed. For
the "before," is equivalent to "alike with." Since where is the marvel,
pray, in a man's being the father of those sprung from himself? This is
what is every man's lot. But the extraordinary thing is, that those
whom by nature he had not, them he received by the gift of God. And so
if thou wouldest believe that the patriarch was honored, believe that
he is the father of all. But after saying, "before Him Whom he
believed, even God," he does not pause here, but goes on thus; "Who
quickeneth the dead, and calleth those things which be not as though
they were," so laying beforehand his foundations for discoursing upon
the resurrection. And it was serviceable also to his present purpose.
For if He could "quicken the dead" and bring in "those things that were
not as though they were," then could He also make those who were not
born of him to be his children. And this is why he does not say,
bringing in the things which are not, but calling them, so showing the
greater ease of it. For as it is easy to us to call the things which
are by name, so to Him it is easy, yea, and much easier to give a
subsistence to things that are not. But after saying, that the gift of
God was great and unspeakable, and having discoursed concerning His
power, he shows farther that Abraham's faith was deserving of the gift,
that you may not suppose him to have been honored without reason. And
after raising the attention of his hearers to prevent the Jew from
clamoring and making doubts, and saying, "And how is it possible for
those who are not children to become children?" he passes on to speak
of the patriarch, and says,
Ver. 18. "Who against hope believed in hope, that he
might become the father of many nations, according to that which was
spoken, So shall thy seed be."
How was it that he "believed in hope against hope?"
It was against man's hope, in hope which is of God. (For he is showing
the loftiness of the action, and leaving no room for disbelieving what
is said.) Things which are contrary to one another, yet faith blends
them together. But if he were speaking about such as were from Ishmael,
this language would be superfluous: for it was not by faith but by
nature that they were begotten. But he bringeth Isaac also before us.
For it was not concerning those nations that he believed, but
concerning him who was to be from his barren wife. If then it be a
reward to be father of many nations, it would be so of those nations
clearly of whom he so believed. For that you may know that he is
speaking of them, listen to what follows.
Ver. 19. "And being not weak in faith, he
considered(1) his own body now dead."
Do you see how he gives the obstacles, as well as
the high spirit of the righteous man which surmounts all? "Against
hope," he says, was that which was promised: this is the first
obstacle. For Abraham had no other person who had received a son in
this way to look to. They that were after him looked to him, but he to
no one, save to God only. And this is why he said, "against hope."
Then, "his body now dead." This is a second. And, "the deadness of
Sarah's womb." This is a third, aye and a fourth(2) obstacle.
Ver. 20. "But he staggered not at the promise of God
through unbelief." For God neither gave any proof nor made
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any sign, but there were only bare words promising such things as
nature did not hold out any hopes of. Yet still he says, "he staggered
not." He does not say, "He did not disbelieve," but, "He staggered
not," that is, he neither doubted nor hesitated though the hindrances
were so great. From this we learn, that if God promise even countless
impossibilities, and he that heareth doth not receive them, it is not
the nature of things that is to blame, but the unreasonableness of him
who receiveth them not. "But was strong in faith." See the pertinacity
of Paul.[1] For since this discourse was about them that work and them
that believe, he shows that the believer works more than the other, and
requires more power, and great strength, and sustains no common degree
of labor. For they counted faith worthless, as having no labor in it.
Insisting then upon this, he shows that it is not only he that succeeds
in temperance, or any other virtue of this sort, but he that displays
faith also who requires even greater power. For as the one needs
strength to beat off the reasonings[2] of intemperance, so hath the
faithful also need of a soul endued with power, that he may thrust
aside the suggestions of unbelief. How then did he become "strong?" By
trusting the matter, he replies, to faith and not to reasonings: else
he had fallen. But how came he to thrive in faith itself? By giving
glory to God, he says.
Ver. 21. "And being fully persuaded that what He had
promised, He was able also to perform."
Abstaining then from curious questionings is
glorifying God, as indulging in them is transgressing. But if by
entering into curious questions, and searching out things below, we
fail to glorify Him, much more if we be over curious in the matter of
the Lord's generation, shall we suffer to the utmost for our insolence.
For if the type of the resurrection is not to be searched into, much
less those untterable and awestriking subjects.[3] And he does not use
file word "believed" merely, but, "being fully persuaded." For such a
thing is faith, it is clearer than the demonstration by reasons, and
persuades more fully. For it is not possible for another reasoning
succeeding to it to shake[4] it afterwards. He indeed that is persuaded
with words may have his persuasion altered too by them. But he that
stays himself upon faith, hath henceforward fortified his hearing
against words that may do hurt to it. Having said then, that he was
justified by faith, he shows that he glorified God by that faith; which
is a thing specially belonging to a good life. For, "Let your light so
shine before men, that they may see your good works, and glorify your
Father Which is in heaven." (Matt. v. 16.) But lo! this is shown also
to belong to faith! Again, as works need power, so doth faith. For in
their case the body often shareth the toil, but in the faith the
well-doing belongeth to the soul alone. And so the labor is greater,
since it has no one to share the struggles with it. Do you observe how
he shows that all that belonged to works attached to faith in a far
greater degree, as having whereof to glory before God,--requiring power
and labor,--and again, glorifying God? And after saying, that "what He
had promised, He is able also to perform," he seems to me to speak
beforehand of things to come. For it is not things present merely that
He promises, but also things to come. For the present are a type of the
other. It is then a sign of a weak, little, and pitiful mind not to
believe. And so when any make faith a charge against us, let us make
want of faith a charge against them in return, as pitiful, and
little-minded, and foolish, and weak, and no better in disposition than
asses. For as believing belongs to a lofty and high-born soul, so
disbelieving doth to a most unreasonable and worthless one, and such as
is sunken drowsily (<greek>katenhnegmenhs</greek>) into the
senselessness of brutes. Therefore having left these, let us imitate
the Patriarch, and glorify God as he gave Him glory. And what does it
mean, gave Him glory? He held in mind His majesty, His boundless power.
And having formed a just conception of Him, he was also "fully
persuaded" about His promises.
Let us then also glorify Him by faith as well as by
works, that we may also attain to the reward of being glorified by Him.
"For them that glorify Me, I will glorify" (1 Sam. ii. 30), He says:
and indeed, if there were no reward, the very privilege of glorifying
God were itself a glory. For if men take a pride in the mere fact of
speaking eulogies of kings, even if there be no other fruit of it;
consider how glorious it must be, that our Lord is glorified by us: as
again, how great a punishment to cause Him to be by our means
blasphemed. And yet this very being glorified, He wisheth to be brought
about for our sakes, since He doth not need it Himself. For what
distance dost thou suppose to be between God and
392
man? as great as that between men and worms? or as great as between
Angels and worms? But when I have mentioned a distance even thus great,
I have not at all expressed it: since to express its greatness is
impossible. Would you, now, wish to have a great and marked reputation
among worms? Surely not. If then thou that lovest glory, wouldest not
wish for this, how should He Who is far removed from this passion, and
so much farther above us, stand in need of glory from thee?
Nevertheless, free from the want of it as He is, still He saith that He
desireth it for thy sake. For if He endured for thy sake to become a
slave, why wonder that He upon the same ground layeth claim to the
other particulars also? For He counts nothing unworthy of Himself which
may be conducive to our salvation. Since then we aware of this, let us
shun sin altogether, because by reason of it He is blasphemed. For it
says, "flee from sin, as from the face of a serpent: if thou comest too
near unto it, it will bite thee" (Ecclus. xxi. 2): for it is not it
that comes to us, but we that desert to it. God has so ordered things
that the Devil should not prevail over us by compulsion (Gr. tyranny):
since else none would have stood against his might. And on this account
He set him a distant abode, as a kind of robber and tyrant.[1] And
unless he find a person unarmed and solitary for his assaults, he doth
not venture to attack him. Except he see us travelling by the desert,"
he has not the courage to come near us. But the desert and place of the
Devil is nothing else than sin. We then have need of the shield of
faith, the helmet of salvation, the sword of the Spirit, not only that
we may not get evil intreated, but that ever should he be minded to
leap[3] upon us, we may cut off his head. Need we have of continual
prayer that he may be bruised under our feet, for he is shameless and
full of hardihood, and this though he fights from beneath. But yet even
so he gets the victory: and the reason is, that we are not earnestly
set upon being above his blows. For he has not even the power to lift
himself very high, but he trails along upon the ground. And of this the
serpent is a type. But if God set him in that rank from the beginning,
much more will He now. But if thou dost not know what fighting from
beneath may be, I also will try to explain to thee the manner of this
war. What then may this fighting "from beneath" (John viii. 23) be? It
is standing upon the lower things of the world to buffet us, such as
pleasure and riches and all the goods of this life. And for this
reason, whoever he seeth flying toward heaven, first, he will not even
be able to leap so far. Secondly, even if he should attempt he will
speedily fall. For he hath no feet; be not afraid: he hath no wings;
fear not. He trails upon the earth, and the things of the earth. Do
thou then have naught in common with the earth, and thou wilt not need
labor even. For he hath not any knowledge of open fight: but as a
serpent he hideth him in the thorns, nestling evermore in the
"deceitfulness of riches." (Matt. xiii. 22.) And if thou wert to cut
away the thorns, he will easily be put to flight, being detected:[4]
and if thou knowest how to charm him with the inspired charms he will
straightway be struck. For we have, we surely have, spiritual charms,
even the Name of our Lord Jesus Christ and the might of the Cross. This
charm will not only bring the serpent out of his lurking places, and
cast him into the fire (Acts xxviii. 5), but even wounds it healeth.
But if some that have said this Name have not been healed, it came of
their own little faith, and was not owing to any weakness in what they
said. For some did throng Jesus and press. Him (Luke viii. 44, 45), and
got no good therefrom. But the woman with an issue, without even
touching His Body, but merely the hem of His garment, stanched a flux
of blood of so long standing. (So St. Aug. Serm. LXII. iii. 4, P. 124
O. T.) This Name is fearful alike to devils, and to passions, and to
diseases. In this then let us find a pleasure, herewith let us fortify
ourselves. It was thus Paul waxed great, and yet he was of the like
nature with ourselves, so the whole choir of the Disciples. But faith
had made him a perfectly different person, and so much did it abound in
them, that even their garments had great force. (Acts xix. 12.) What
excuse then shall we deserve, if even the shadows and the garments of
those men drave off death (Acts v. 15), but our very prayers do not so
much as bring the passions down? What is the reason a of it? Our temper
is widely different. For what nature gives, is as much ours as theirs.
For he was born and brought up just as we are, and dwelt upon the earth
and breathed the air, as we do. But in other points he was far greater
and better
393
than we are, in zeal, in faith, and love. Let us then imitate him. Let
us allow Christ to speak through us. He desireth it more than we do:
and by reason of this, He prepared this instrument, and would not have
it remain useless and idle, but wisheth to keep it ever in hand. Why
then dost thou not make it serviceable for the Maker's hand, but
lettest it become unstrung, and makest it relaxed through luxury, and
unfittest the whole harp for His use, when thou oughtest to keep the
members[1] of it in full stretch, and well strung, and braced with
spiritual salt.[2] For if Christ see our soul thus attuned, He will
send forth His sounds even by it. And when this taketh place, then
shalt thou see Angels leaping for joy,
(<greek>skirtpntas</greek>) and Archangels too, and the
Cherubim. Let us then become worthy of His spotless hands. Let us
invite Him to strike even upon our heart. For He rather needeth not any
inviting. Only make it worthy of that touch, and He will be foremost in
running unto thee. For if in consideration of their attainments not yet
reached, He runneth to them (for when Paul was not yet so advanced He
yet framed that praise for him) when He seeth one fully furnished, what
is there that He will not do? But if Christ shall sound forth and the
Spirit shall indeed light upon us, and we shall be better than the
heaven, having not the sun and the moon fixed in our body, but the Lord
of both sun and moon and angels dwelling in us and walking in us. And
this I say, not that we may raise the dead, or cleanse the lepers, but
that we may show forth what is a greater miracle than all
these--charity. For wheresoever this glorious thing shall be there the
Son taketh up His abode along with the Father, and the grace of the
Spirit frequenteth. For "where two or three are gathered together in My
Name," it says, "there am I in the midst of them." (Matt. xviii. 20.)
Now this is for great affection, and for those that are very intimate
friends, to have those whom they love on either side of them. Who then,
he means, is so wretched as not to wish to have Christ in the midst? We
that are at variance with one another! And haply some one may ridicule
me and ask, What is it that you mean? Do you not see that we are all
within the same walls, and under the same enclosure of the Church,
standing under the same fold with unanimity; that no one fighteth, that
we be under the same shepherd, crying aloud in common, listening in
common to what is being said, sending up our prayers in common,--and
yet mention fighting and variance? Fighting I do mention, and I am not
mad nor out of my sober mind. For I see what I sees and know that we
are under the same fold, and the same shepherd. Yet for this cause I
make the greater lamentation, because, though there are so many
circumstances to draw us together, we are at variance. And what
sedition, it will be said, see you here? Here truly I see none. But
when we have broken up, such an one accuses such another, another is
openly insulting, another grudges, another is fraudulent, and
rapacious, and violent, another indulges in unlawful love, another
frames countless schemes of deceit. And if it were possible to open.
your souls, then ye would see all things distinctly, and know that I am
not mad. Do you not see in a camp, that when it is peace, men lay down
their arms and cross over unarmed and undefended into the camp of the
enemy, but when they are protected with arms, and with guards and
outposts, the I nights are spent in watching, and the fires are kept
continually burning, this state of things is no longer peace but war?
Now this is what may be seen among us. For we are on our guard against
one another, and fear one another and talk each of us into his
neighbor's ear. And if we see any one else present, we hold our peace,
and draw in all we were going to say. And this is not like men that
feel confidence, but like those that are strictly on their guard. "But
these things we do (some one may say,) not to do wrong, but to escape
having it done us." Yea, for this I grieve, that living as we do among
brethren, we need be on our guard against having wrong done us; and we
light up so many fires, and set guards and out-posts! The reason is the
prevalence of falsehood, the prevalence of craft, the prevailing
secession of charity, and war without truce. By this means one may find
men that feel more confidence in Gentiles (Greeks) than in Christians.
And yet, how ashamed we ought to be of this; how we ought to weep and
bewail at it! "What then, some may say, is to become of me? such
and such an one is of ungainly temper, and vexatious." Where then is
your religion (Gr. philosophy)? where are the laws of the Apostles,
which bid us bear one another's burdens? (Gal. vi. 2.) For if you have
no notion of dealing well by your brother, when are you to be able to
do so by a stranger? If you have not learnt how to treat a member of
your own self, when are you likely to draw to you any from without, and
to knit him to yourself? But how am I to feel? I am vexed exceedingly
almost to tears, for I could have
394
sent forth large fountains from mine eyes (Jer. ix. 1), as that Prophet
says, seeing as I do countless enemies upon the plain more galling than
those he saw. For he said, upon seeing the aliens coming against them,
"My bowels! I am pained at my bowels." (ib. iv. 19.) But when I see men
arrayed under one leader, yet standing against one another, and biting
and tearing their own members, some for money's sake, and some for
glory's, and others quite at random ridiculing and mocking and wounding
one another in countless ways, and corpses too worse treated than those
in war, and that it is but the bare name of the brethren that is now
left, myself feel my inability to devise any lament fitting such a
catastrophe as this! Reverence now, oh reverence, this Table whereof we
all are partakers! (1 Cor. x. 16-18.) Christ, Who was slain for us, the
Victim that is placed thereon! (Heb. xiii. 10.) Robbers when they once
partake of salt, cease to be robbers in regard to those with whom they
have partaken thereof; that table changes their dispositions, and men
fiercer than wild beasts it makes gentler than lambs. But we though
partakers of such a Table, and sharers of such food as that, arm
ourselves against one another, when we ought to arm against him who is
carrying on a war against all of us, the devil. Yet this is why we grow
weaker and he stronger every day. For we do not join to form in defence
against him, but along with him we stand against each other, and use
him as a commander for such hostile arrays, when it is he alone that we
ought to be fighting with. But now letting him pass, we bend the bow
against our brethren only. What bows, you will say? Those of the tongue
and the mouth. For it is not javelins and darts only, but words too,
keener far than darts, that inflict wounds. And how shall we be able to
bring this war to an issue? one will ask. If thou perceivest that
when thou speakest ill of thy brother, thou art casting up mire out of
thy mouth, if thou preceivest that it is a member of Christ that thou
art slandering, that thou art eating up thine own flesh (Ps. xxvii. 2),
that thou art making the judgment set for thee more bitter (fearful and
uncorrupt as it is), that the shaft is killing not him that is smitten,
but thyself that shot it forth. But he did you some wrong, may be, and
injured you? Groan at it, and do not rail. Weep, not for the wrong done
thee, but for his perdition, as thy Master also wept at Judas, not
because Himself was to be crucified, but because he was a traitor. Has
he insulted thee and abused thee? Beseech God for him, that He may
speedily become appeased toward him. He is thy brother, he is a member
of thee, the the fruit of the same pangs as thyself, he has been
invited to the same Table. But he only makes fresh assaults upon me, it
may be said. Then is thy reward all the greater for this. On this
ground then there is the best reason for abating one's anger, since it
is a mortal wound that he has received, since the devil hath wounded
him. Do not thou then give a further blow, nor cast thyself down
together with him. For so long as thou standest thou hast the means of
saving him also. But if thou dash thyself down by insulting deeds in
return, who is then to lift you both up? Will he that is wounded? Nay,
for he cannot, now that he is down. But wilt thou that art fallen along
with him? And how shall thou, that couldest not support thine own self,
be able to lend a hand to another? Stand therefore now nobly, and
setting thy shield before thee, and draw him, now he is dead, away from
the battle by thy long-suffering. Rage hath wounded him, do not thou
also wound him, but cast out even that first shaft. For if we associate
with each other on such terms, we shall soon all of us become
healthful. But if we arm ourselves against one another, there will be
no farther need even of the devil to our ruin. For all war is an evil,
and civil war especially. But this is a sorer evil than even a civil
one, as our mutual rights are greater than those of citizenship, yea,
than of kindred itself. Of old, Abel's brother slew him and shed the
blood of his kinsman. But this murder is more lawless than that, in
that the rights of kinsmanship are greater, and the death a sorer evil.
For he wounded the body, but thou hast whetted thy sword against the
soul. "But thou didst first suffer ill." Yes, but it is not suffering
ill, but doing it, that is really suffering ill. Now consider; Cain was
the slayer, Abel was the slain. Who then was the dead? He that after
death crieth, (for He saith, "The voice of thy brother's blood crieth
to Me,") (Gen. iv. 10), or he who while he lived was yet trembling and
in fear? He was, assuredly he was, more an object of pity than any dead
man. Seest thou how to be wronged is better, though a man come even to
be murdered? learn that to wrong is worse, though a man should be
strong enough even to kill. He smote and cast down his brother, yet the
latter was crowned, the former was punished. Abel was made away with
and slain wrongfully, but he even when dead accused (comp. John v. 45),
and convicted and overcame: the other, though alive, was speechless,
and was ashamed, and was con-
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victed, and effected the opposite of what he intended. For he made away
with him because he saw him beloved, expecting to cast him out of the
love also. Yet he did but make the love more intense, and God sought
him more when dead, saying, "Where is thy brother Abel?" (Gen. iv. 9.)
For thou hast not extinguished the desire towards him by thine envy,
but hast kindled it up the more. Thou hast not lessened his honor by
slaying him, but hast made it the more ample. Yet before this God had
even made him subject to thee, whereas since thou hast slain him, even
when dead, he will take vengeance upon thee. So great was my love
towards him. Who then was the condemned person, the punisher or the
punished? He that enjoyed so great honor from God, or he that was given
up to a certain novel and unexpected punishment? Thou didst not fear
him (he would say) while alive, thou shall fear him therefore when
dead. Thou didst not tremble when on the point of thrusting with the
sword. Thou shall be seized, now the blood is shed, with a continual
trembling. While alive he was thy servant, and thou showedst no
forbearance to him. For this reason, now he is dead, he hath become a
master thou shalt be afraid of. Thinking then upon these things,
beloved, let us flee from envy, let us extinguish malice, let us
recompense one another with charity, that we may reap the blessings
rising from it, both in the present life and the life which is to come,
by the grace and love toward man, etc. Amen.
HOMILY IX.
ROM. IV. 23.
"Now it was not written for his sake alone, that it was imputed to him
for righteousness; but for us also, to whom it shall be imputed, if we
believe on Him that raised up Jesus our Lord from the dead."
After saying many great things of Abraham, and his
faith, and righteousness, and honor before God, lest the hearer should
say, What is this to us, for it is he that was justified? he places us
close to the Patriarch again. So great is the power of spiritual words.
For of one of the Gentiles, one who was recently come near, one who had
done no work, he not only says that he is in nothing inferior to the
Jew who believes (i.e. as a Jew), but not even to the Patriarch, but
rather, if one must give utterance to the wondrous truth, even much
greater. For so noble is our birth, that his faith is but the type of
ours. And he does not say, If it was reckoned unto him, it is probable
it will be also to us, that he might not make it matter of syllogism.
But he speaks in authentic words of the divine law, and makes the whole
a declaration of the Scripture. For why was it written, he says, save
to make us see (hat we also were justified in this way? For it is the
same God Whom we have believed, and upon the same matters, if it be not
in the case of the same persons. And after speaking of our faith, he
also mentions God's unspeakable love towards man, which he ever
presents on all sides, bringing the Cross before us. And this he now
makes plain by saying,
Ver. 25. "Who was delivered for our offences, and
was raised again for our justification."
See how after mentioning the cause of His death, he
makes the same cause likewise a demonstration of the resurrection. For
why, he means, was He crucified? Not for any sin of His own. And this
is plain from the Resurrection. For if He were a sinner, how should He
have risen? But if He rose, it is quite plain that He was not a sinner.
But[1] if He was not a sinner, how came He to be crucified?--For
others,--and if for others, then surely he rose again. Now to prevent
your saying, How, when liable for so great sins, came we to be
justified? he points out One that blotteth out all sins, that both from
Abraham's faith, whereby he was justified, and from the Saviour's
Passion, whereby we were freed from our sins, he might confirm what he
had said. And after mentioning His Death, he speaks also of His
Resurrection. For the purpose of His dying was not that He might hold
us liable to punishment and in condemnation, but that He might do good
unto us. For for this cause He both died and rose again, that He might
make us righteous.
Chap. v. ver. 1. "Therefore being justi-
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fied by faith, let us[1*] have peace with God through our Lord Jesus
Christ."
What does "Let us have peace" mean? Some say, "Let
us not be at variance, through a peevish obstinacy for bringing in the
Law." But to me he seems to be speaking now of our conversation. For
after having said much on the subject of faith, he had set it before
righteousness which is by works, to prevent any one from supposing what
he said was a ground for listlessness, he says, "let us have peace,"
that is, let us sin no more, nor go back to our former estate. For this
is making war with God. And "how is it possible," saith one, "to sin no
more?" How[2] was the former thing possible? For if when liable for so
many sins we were freed from all. by Christ, much more shall we be able
through Him to abide in the estate wherein we are. For it is not the
same thing to receive peace when there had been none, and to keel it
when it has been given, since to acquire surely is harder than to keep.
Yet nevertheless the more difficult hath been made easy, and carried
out into effect. That which is the easier thing then will be what we
shall easily succeed in, if we cling to Him who hath wrought even the
other for us. But here it is not the easiness only which he seems to me
to hint at, but the reasonableness. For if He reconciled us when we
were in open war with Him, it is reasonable that we should abide in a
state of reconciliation,[3] and give unto Him this reward for that He
may not seem to have reconciled untoward and unfeeling creatures to the
Father.
Ver. 2. "By Whom also we have access," he says, "by
faith unto this grace. (7 Mss. add, unto, etc.)
If then He hath brought us near to Himself, when we
were far off, much more will He keep us now that we are near. And let
me beg you to consider how he everywhere sets down these two points;
His part, and our part. On His part, however, there be things varied
and numerous and diverse. For He died for us, and farther reconciled
us, and brought us to Himself, and gave us grace unspeakable. But we
brought faith only as our contribution. And so he says," "by faith,
unto this grace"What grace is this? tell me. It is the being counted
worthy of the knowledge of God, the being forced from error, the coming
to a knowledge of the Truth, the obtaining of all the blessings that
come through Baptism. For the end of His bringing us near was that we
might receive these gifts. For it was not only that we might have
simple remission of sins, that we were reconciled; but that we might
receive also countless benefits. Nor did He even pause at these, but
promised others, namely, those unutterable blessings that pass
understanding alike and language. And this is why he has set them both
down also. For by mentioning grace he clearly points at what we have at
present received, but by saying, "And we rejoice in hope of the glory
of God," he unveils the whole of things to come. And he had well said,
"wherein also we stand." For this is the nature of God's grace. It hath
no end, it knows no bound, but evermore is on the advance to greater
things, which in human things is not the case. Take an instance of what
I mean. A person has acquired rule and glory and authority, yet he does
not stand therein continuously, but is speedily cast out of it. Or if
man take it not from him, death comes, and is sure to take it from him.
But God's gifts are not of this kind; for neither man, nor occasion,
nor crisis of affairs, nor even the Devil, nor death, can come and cast
us. out of them. But when we are dead we then more strictly speaking
have possession of them, and keep going on enjoying more and more. And
so if thou feel in doubt about those to come; from those now present,
and what thou hast already received, believe in the other also. For
this is why he says, "And we rejoice
(<greek>kaukpmeqa</greek>) in hope of the glory of God,"
that you may learn, what kind of soul the faithful ought to have. For
it is not only for what hath been given, but for what is to be given,
that we ought to be filled with confidingness, as though it were
already given. For one "rejoices" in what is already given. Since then
the hope of things to come is even as sure and clear as that of what is
given, he says that in that too we in like manner "rejoice." For this
cause also he called them glory. For if it contributeth unto God's
glory, come to pass it certainly will, though it do not for our sakes,
yet for Him it will. And why am I saying (he means) that the
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blessings to come are worthy of being gloried in
(<greek>kaukhsews</greek>)? Why even the very evils of this
time present are able to brighten up our countenances, and make us find
in them even our repose. Wherefore also he added,
Ver. 3. "And not only so, but we glory in
tribulations also."
Now, consider how great the things to come are, when
even at things that seem to be distressful we can be elated; so great
is God's gift, and such a nothing any distastefulness in them! For in
the case of external goods, the struggle for them brings trouble and
pain and irksomeness along with it; and it is the crowns and rewards
that carry the pleasure with them. But in this case it is not so, for
the wrestlings have to us no less relish than the rewards. For since
there were sundry temptations in those days, and the kingdom existed in
hopes, the terrors were at hand, but the good things in expectation,
and this unnerved the feebler sort, even before the crowns he gives
them the prize now, by saying that we should "glory even in
tribulations." And what he says is not "you should glory," but we
glory, giving them encouragement in his own person. Next since what he
had said had an appearance of being strange and paradoxical, if a
person who is struggling in famine, and is in chains and torments, and
insulted, and abused, ought to glory, he next goes on to confirm it.
And (what is more), he says they are worthy of being gloried in, not
only for the sake of those things to come, but for the things present
in themselves For tribulations are in their own selves a goodly thing.
How so? It is because they anoint us unto patient abiding. Wherefore
after saying we glory in tribulations, he has added the reason, in
these words, "Knowing that tribulation worketh patience." Notice again
the argumentative spirit of Paul, how he gives their argument an
opposite turn. For since it was tribulations above all that made them
give up the hopes of things to come, and which cast them into
despondency, he says that these are the very reasons for confidingness,
and for not desponding about the things to come, for
"tribulation," he says, "worketh patience."
Ver. 4, 5. "And patience experience, and experience hope;
and hope maketh not
ashamed."[*]
Tribulations; that is, are so far from confuting these hopes, that they
even prove them. For before the things to come are realized, there is a
very great fruit which tribulation hath--patience;[1] and the making of
the man that is tried, experienced. And it contributes in some degree
too to the things to come,[2] for it gives hope a vigor within us,
since there is nothing that so inclines a man to hope for blessings as
a good conscience. Now no man that has lived an upright life is
unconfiding about things to come, as of those who have been negligent
there are many that, feeling the burden of a bad conscience, wish there
were neither judgment nor retribution. What then? do our goods lie in
hopes? Yes, in hopes--but not mere human hopes, which often slip away,
and put him that hoped to shame; when some one, who was expected to
patronize him, dies, or is altered though he lives. No such lot is
ours: our hope is sure and unmoveable. For He Who hath made the promise
ever liveth, and we that are to be the enjoyers of it, even should we
die, shall rise again, and there is absolutely nothing which can put us
to shame, as having been elated at random, and to no purpose, upon
unsound hopes. Having then sufficiently cleared them of all
doubtfulness by these words of his, he does not let his discourse pause
at the time present, but urges again the time to come, knowing that
there were men of weaker character, who looked too for present
advantages, and were not satisfied with these mentioned. And so he
offers a proof for them in blessings already given. For lest any should
say, But what if God be unwilling to give them to us? For that He can,
and that He abideth and liveth, we all
398
know: but how do we know, that He is willing, also, to do it? From the
things which have been done already. "What things done?" The Love which
He hath shown for us. In doing what? some may say. In giving the Holy
Ghost. Wherefore after saying "hope maketh not ashamed," he goes on to
the proof of this, as follows:
"Because the love of God is," he does not say
"given," but "shed abroad in our hearts," so showing the profusion of
it. That gift then, which is the greatest possible, He hath given; not
heaven and earth and sea, but what is more precious than any of these,
and hath rendered us Angels from being men, yea sons of God, and
brethren of Christ. But what is this gift? The Holy Spirit. Now had He
not been willing to present us after our labors with great crowns, He
would never have given us such mighty gifts before our labors. But now
the warmth of His Love is hence made apparent, that it is not gradually
and little by little that He honors us; but He hath shed abroad the
full fountain of His blessings, and this too before our struggles. And
so, if thou art not exceedingly worthy, despond not, since thou hast
that Love of thy Judge as a mighty pleader for thee. For this is why he
himself by saying, "hope maketh not ashamed," has ascribed everything
not to our well-doings, but to God's love. But after mentioning the
gift of the Spirit, he again passes to the Cross, speaking as follows:
Ver. 6-8. "For while we were yet without strength,
Christ in due time died for the ungodly. For scarcely for a righteous
man will one die: vet pervadenture for a good man some would even dare
to die.[*] But God commendeth His love towards us."
Now what he is saying is somewhat of this kind. For
if for a virtuous man, no one would hastily choose to die, consider thy
Master's love, when it is not for virtuous men, but for sinners and
enemies that He is seen to have been crucified--which he says too after
this, "In that, if when we were sinners Christ died for us,"
Ver. 9, 10. "Much more then, being now justified by
His Blood, we shall be saved from wrath through Him. For if, when we
were enemies, we were reconciled to God by the death of His Son, much
more, being reconciled, we shall be saved by His life."
And what he has said looks indeed like tautology,
but it is not to any one who accurately attends to it. Consider then.
He wishes to give them reasons for confidence respecting things to
come. And first he gives them a sense of shame from the righteous man's
decision, when he says, that he also "was fully persuaded that what God
had promised He was able also to perform;" and next from the grace that
was given; then from the tribulation, as sufficing to lead us into
hopes; and again from the Spirit, whom we have received. Next from
death, and from our former viciousness, he maketh this good. And it
seems indeed, as I said, that what he had mentioned was one thing, but
it is discovered to be two, three, and even many more. First, that "He
died:" second, that it was "for the ungodly;" third, that He
"reconciled, saved, justified" us, made us immortal, made us sons and
heirs. It is not from His Death then only, he says, that we draw strong
assertions, but from the gift which was given unto us through His
Death. And indeed if He had died only for such creatures as we be, a
proof of the greatest love would what He had done be! but when He is
seen at once dying, and yielding us a gift, and that such a gift, and
to such creatures, what was done casts into shade our highest
conceptions, and leads the very dullest on to faith. For there is no
one else that will save us, except He Who so loved us when we were
sinners, as even to give Himself up for us. Do you see what a ground
this topic affords for hope? For before this there were two
difficulties in the way of our being saved; our being sinners, and our
salvation requiring the Lord's Death, a thing which was quite
incredible before it took place, and required exceeding love for it to
take place. But now since this hath come about, the other requisites
are easier. For we have become friends, and there is no further need of
Death. Shall then He who hath so spared his enemies as not to spare His
Son, fail to defend them now they are become friends, when He hath no
longer any need to give up his Son? For it is either because a person
does not wish it, or because though he may wish it perhaps,[1] yet he
is unable to do it, that he does not save. Now none of these things can
be said of God. For that He is willing is plain from His having given
up His Son.[2] But that He is able also is the very thing He proved
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likewise, from the very fact of His having justified men who were
sinners. What is there then to prevent us any more from obtaining the
things to come? Nothing! Then again, lest upon hearing of sinners, and
enemies, and strengthless ones, and ungodly, thou shouldest be inclined
to feel abashed and blush; hear what he says.
Ver. 11; "And not only so, but we also joy in God
through our Lord Jesus Christ, by Whom we have now received the
atonement."
What meaneth the "not only so?" Not only were we
saved, he means, but we even glory [1] for this very reason, for which
some suppose we ought to hide our faces. For, for us who lived in so
great wickedness to be saved, was a very great mark of our being
exceedingly beloved by Him that saved us. For it was not by angels or
archangels, but by His Only-begotten Son Himself, that He saved us. And
so the fact of His saving us, and saving us too when we were in such
plight, and doing it by means of His Only-begotten, and not merely by
His Only begotten, but by His Blood, weaves for us endless crowns to
glory in. For there is not anything that counts so much in the way of
glory and confidence, as the being treated as friends
(<greek>fileisqai</greek>) by God, and finding a Friend
(<greek>fileiu</greek>) in Him that loveth
(<greek>agapputa</greek>) us. This it is that maketh the
angels glorious, and the principalities and powers. This is greater
than the Kingdom, and so Paul placed it above the Kingdom. For this
also I count the incorporeal powers blessed, because they love Him, and
in all things obey Him. And on this score the Prophet also expressed
his admiration at them. "Ye that excel in strength, that fulfil His
Word." (Ps. ciii. 20.) And hence too Isaiah extolleth the Seraphim,
setting forth their great excellency from their standing near that
glory, which is a sign of the greatest love.
Let us then emulate the powers above, and be
desirous not only of standing near the throne, but of having Him
dwelling in us who sitteth upon the Throne. He loved us when we hated
Him, and also continueth to love us. "For He maketh His sun to rise on
the evil and on the good and sendeth rain on the just and on the
unjust." (Matt. v. 45.) As then He loveth us, do thou love Him. For He
is our Friend (<greek>filei</greek>
<greek>gar</greek>). And how cometh it, some will say, that
one who is our Friend threateneth hell, and punishment, and vengeance?
It is owing to His loving us alone. For all He doeth and is busied
with, is with a view to strike out thy wickedness, and to refrain with
fear, as with a kind of bridle, thy inclinableness to the worse side,
and by blessings and by pains recovering thee from thy downward course,
and leading thee up to Him, and keeping thee from all vice, which is
worse than hell. But if thou mockest what is said, and wouldest rather
live continually in misery, than be punished for a single day, it is no
marvel. For this is but a sign of thy unformed judgment
(<greek>at</greek><s210<greek>lous</greek>
<greek>lnwmhs</greek>), drunkenness, and incurable
disorder. Since little children even when they see the physician going
to apply burning or the knife, flee and leap away screaming and
convulsed, and choose to have a continual sore eating into their body,
rather than to endure a temporary pain, and so enjoy health afterwards.
But those who have come to discretion, know that to be diseased is
worse than submitting to the knife, as also to be wicked is worse than
to be punished. For the one is to be cured and to be healthy, the other
to ruin one's constitution and to be in continual feebleness. Now that
health is better than feebleness, surely is plain to every one. Thieves
then ought to weep not when they have their sides pierced through, but
when they pierce through walls and murder. For if the soul be better
than the body (as it is), when the former is ruined there is more
reason to groan and lament; but if a man does not feel it, so much the
more reason to bewail it. For those that love with an unchastened love
ought to be more pitied than those who have a violent fever, and those
that are drunken, than those that are undergoing torture. But if these
are more painful (some may say), how come we to give them the
preference? Because there are many of mankind, who, as the proverb
saith, like the worse, and they choose these, and pass by the better.
And this one may see happening as well in victuals as in forms of
government, in emulous aims of life too, and in the enjoyment of
pleasure, and in wives, and in houses, and in slaves, and in lands, and
in the case of all other things. For which is more pleasurable pray,
cohabiting with women or with males? with women or with mules? Yet
still we shall find many that pass over women, and cohabit with
creatures void of reason, and abuse the bodies of males. Yet natural
pleasures are greater than unnatural ones. But still many there are
that follow after things ridiculous and joyless, and accompanied with a
penalty, as if pleasurable. Well but to them, a man may say, these
things appear so. Now this alone is ground enough to make them
miserable, that they think those things to be pleasurable which are not
so. Thus
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they assume punishment to be worse than sin which it is not, but just
the contrary. Yet, if it were an evil to the sinner, God would not have
added evils to the evil; for He that doeth everything to extinguish
evil, would not have increased it. Being punished then is no evil to
the man who has done wrong, but not being punished, when in that
plight, is evil, just as for the infirm not to be cured. (Plat. Gorg.
p. 478, sqq.) For there is nothing so evil as extravagant desire. And
when I say, extravagant, I mean that of luxury, and that of ill-placed
glory, and that of power, and in general that of all things which go
beyond what is necessary. For such is he who lives a soft and dissolute
life, who seems to be the happiest of men, but is the most wretched, as
superinducing upon his soul harsh and tyrannical sovereigns. For this
cause hath God made the present a life of labor to us, that He may rid
us of that slavery, and bring us into genuine freedom. For this cause
He threatened punishment, and made labors a part of our portion in
life, so muzzling our vaunting spirit. In this way the Jews also, when
they were fettered to the clay and brick making, were at once
self-governed, and called continually upon God. But when they were in
the enjoyment of freedom, then they murmured, and provoked the Lord,
and pierced themselves through with countless evils. What then, it may
be said, will you say to those frequent instances of men being altered
for the worse by tribulations? Why, that this is no effect of
tribulation, but of their own imbecility. For neither if a man had a
weak stomach and could not take a bitter medicine which would act as a
purgative, but was made even worse by it, would it be the drug we
should find fault with, but the weakness of the part, as we should
therefore here too with the yieldingness of temper. For he who is
altered so by tribulation, is much more likely to be affected in this
way by laxity. If he fails even when splinted, (or tied) (this is what
affliction is), much more will he when the bandage is removed. If when
braced up he is altered, much more when in a state of tumor
(<greek>launoumenos</greek>). And how am I, one may ask, to
keep from being so altered by tribulation? Why, if thou reflectest
that, wish it or not, thou wilt have to bear the thing inflicted: but
if thou dost it with a thankful spirit, thou wilt gain very greatly
thereby but if thou art indignant at it, and ragest[1] and blasphemest,
thou wilt not make the calamity lighter, but thou wilt render its wave
more troublous. By feeling then in this way, let us turn what is
necessary into a matter of our own choice. What I mean is this--suppose
one has lost his own son, another all his property: if you reflect that
it is not in the nature of things for what has taken place to be
undone; while it is to gain fruit from the misfortune, though
irremediable, even that of bearing the circumstance nobly; and if
instead of using blasphemous words, thou wert to offer up words of
thanksgiving to the Lord, so would evils brought upon thee against thy
will become to thee the good deeds of a free choice. Hast thou seen a
son taken prematurely away? Say, "the Lord hath given, the Lord hath
taken away." Do you see your fortune exhausted? Say, "naked came I out
of my mother's womb, and naked shall I return thither." (Job. i. 21.)
Do you see evil men faring well, and just men faring ill and undergoing
ills without number, and dost thou not know where to find the cause?
Say, "I became even as it were a beast before Thee. Yet I am ever with
Thee." (Ps. lxxiii. 22.) But if thou wilt search out the cause, reflect
that He has fixed a day in which He will judge the world, and so you
will throw off perplexity, for then every man will meet his deserts,
even as Lazarus and the rich man. Call to mind the Apostles, for they
too rejoiced at being scourged, at being driven about and undergoing
numberless sufferings, because they were "counted worthy to suffer
shame for His Name's sake." (Acts v. 41.) And do thou, then, if thou
art sick, bear it nobly, and own thyself indebted to God for it, and
thou shall receive the same reward with them. But how, when in
feebleness and pain, art thou to be able to feel grateful to the Lord?
Thou wilt if thou lovest Him sincerely. For if the Three Children who
were thrown into the furnace, and others who were in prisons, and in
countless other evils, ceased not to give thanks, much more will they
who are in a state of disease, be able to do this. For there is not,
assuredly there is not, anything which vehement desire doth not get the
better of. But when the desire is even that of God, it is higher than
anything, and neither fire, nor the sword, nor poverty, nor infirmity,
nor death, nor aught else of the kind appeareth dreadful to one who
hath gotten this love, but scorning them all, he will fly to heaven,
and will have affections no way inferior to those of its inhabitants,
seeing nothing else, neither heaven, nor earth, nor sea, but gazing
only at the one Beauty of that glory. And neither the vexations of this
life present will depress him, nor the things which are goodly and
attended with pleasure elate him or puff him up. Let us then love with
this love (for there
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is not anything equal unto it) both for the sake of things present and
for the sake of things to come. Or rather, more than for these, for the
nature of the love itself. For we shall be set free both from the
punishments of this life and of that which is to come, and shall enjoy
the kingdom. Yet neither is the escape from hell, nor the fruition of
the kingdom, anything great in comparison of what is yet to be said.
For greater than all these things is it to have Christ our beloved at
once and our lover. For if when this happens with men it is above all
pleasure; when both happen from God, what language or what thought is
able to set before one the blessedness of this soul? There is none that
can, save the experience of it only. That then we may by experience
come to know what is this spiritual joy, and life of blessedness, and
untold treasure of good things, let us leave everything to cling to
that love, with a view as well to our own joy as to the glory of God.
For unto Him is the glory and power, with His Only-begotten, and the
Holy Ghost, now, and ever, and unto all ages evermore. Amen.
HOMILY X.
ROM. V. 12.
"Wherefore as by one man sin entered into the world, and death by sin,
and so death passed upon (<greek>dihlqen</greek> 6 Mss.
<greek>eis</greek>. . .) all men, for that all have sinned."
As the best physicians always take great pains to
discover the source of diseases, and go to the very fountain of the
mischief, so doth the blessed Paul also. Hence after having said that
we were justified, and having shown it from the Patriarch, and from the
Spirit, and from the dying of Christ (for He would not have died unless
He intended to justify), he next confirms from other sources also what
he had at such length demonstrated. And he confirms his proposition
from things opposite, that is, from death and sin. How, and in what
way? He enquires whence death came in, and how it prevailed. How then
did death come in and prevail? "Through the sin of one." But what
means, "for that all have sinned?" This; he having once fallen, even
they that had not eaten of the tree did from him, all of them, become
mortal.[*][
Ver. 13. "For until the Law sin was in the world,
but sin is not imputed where there is no law."
The phrase "till the Law" some think he used of the
time before the giving of the Law--that of Abel, for instance, or of
Noah, or of Abraham--till Moses was born. What was the sin in those
days, at this rate? some say he means that in Paradise. For hitherto it
was not done away, (he would say,) but the fruit of it was yet in
vigor. For it had borne that death whereof all partake, which prevailed
and lorded over us. Why then does he proceed, "But sin is not imputed
when there is no law?" It was by way of objection from the Jews, say
they who have spoken on our side,[1] that he laid this position down
and said, if there be no sin without the Law, how came death to consume
all those before the Law? But to me it seems that the sense presently
to be given has more to be said for it, and suits better with the
Apostle's meaning. And what sense is this? In saying, that "till the
Law sin was in the world," what he seems to me to mean is this, that
after the Law was given the sin resulting from the transgression of it
prevailed, and prevailed too so long as the Law existed. For sin, he
says, can have no existence if there be no law. <t> If then it
was this sin, he means, from
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the transgression of the Law that brought forth death, how was it that
all before the Law died? For if it is in sin that death hath its
origin, but when there is no law, sin is not imputed, how came death to
prevail? From whence it is clear, that it was not this sin, the
transgression, that is, of the Law, but that of Adam's disobedience,
which marred all things. Now what is the proof of this? The fact that
even before the Law all died: for "death reigned" he says, "from Adam
to Moses, even over them that had not sinned."
How did it reign? "After the similitude of Adam's
transgression, who is the figure of Him that was to come." Now this is
why Adam is a type of Christ. How a type? it will be said. Why in that,
as the former became to those who were sprung from him, although they
had not eaten of the tree, the cause of that death which by his eating
was introduced; thus also did Christ become to those sprung from Him,
even though they had not wrought righteousness, the Provider[1] of that
righteousness which through His Cross[2] He graciously bestowed on us
all. For this reason, at every turn he keeps to the "one," and is
continually bringing it before us, when he says, "As by one man sin
entered into the world"--and, "If through the offence of one many be
dead:" and, "Not as it was by one that sinned, so is the gift;" and,
"The judgment was by one to condemnation:" and again, "If by one (or,
the one) man's offence death reigned by one;" and "Therefore as by the
offence of one." And again, "As by one man's disobedience many (or, the
many) were made sinners." And so he letteth not go of the one, that
when the Jew says to thee, How came it, that by the well-doing of this
one Person, Christ, the world was saved? thou mightest be able to say
to him, How by the disobedience of this one person, Adam, came it to be
condemned? And yet sin and grace are not equivalents, death and life
are not equivalents, the Devil and God are not equivalents, but there
is a boundless space between them. When then as well from the nature of
the thing as from the power of Him that transacteth it, and from the
very suitableness thereof (for it suiteth much better with God to save
than to punish), the preëminence and victory is upon this side,
what one word have you to say for unbelief, tell me? However, that what
had been done was reasonable, he shows in the following words.
Ver. 15. "But not as the offence, so is also the free
gift. For if through the offence of one many be dead, much more the
grace of God, and the gift by grace, which is by one man, Jesus Christ,
hath abounded unto the many."
For what he says is somewhat of this kind. If sin
had so extensive effects, and the sin of one man too; how can grace,
and that the grace of God, not the Father only, but also the Son, do
otherwise than be the more abundant of the two? For the latter is far
the more reasonable supposition. For that one man should be punished on
account of another does not seem to be much in accordance with reason.
But for one to be saved on account of another is at once more suitable
and more reasonable. If then the former took place, much more may the
latter. Hence he has shown from these grounds the likelihood and
reasonableness of it. For when the former had been made good, this
would then be readily admitted. But that it is even necessarily so, he
makes good from what follows. How then does he make it good?
Vet. 16. "And not as it was by one that sinned, so
is the gift. For the judgment was by one to condemnation, but the free
gift is of many offences unto justification."
And what is this that he is speaking of? It is that
sin had power to bring in death and condemnation; but grace did not do
away that one sin only, but also those that followed after in its
train. Lest then the words "as" and "so" might seem to make the measure
of the blessings and the evils equal, and that you might not think,
upon hearing of Adam, that it was only that sin which he had brought in
which was done away with, he says that it was from many offences that
an indemnity was brought about. How is this plain? Because after the
numberless sins committed after that in paradise, the matter issued in
justification. But where righteousness is, there of necessity follows
by all means life, and the countless blessings, as does death where sin
was. For righteousness is more than life, since it is even the root of
life. That there were several goods then brought in, and that it was
not that sin only that was taken away, but all the rest along with it,
he points out when he says, that "the gift was of many offences unto
justification." In which a proof is necessarily included, that death
was also torn up by the roots. But since he had said, that the second
was greater than the first, he is obliged to give further grounds again
for this same thing. For, before, he had said that if one man's sin
slew all, much more will the grace of One have the power to save. After
that he shows that it was not that sin only
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that was done away by the grace, but all the rest too, and that it was
not that the sins were done away only, but that righteousness was
given. And Christ did not merely do the same amount of good that Adam
did of harm, but far more and greater good. Since then he had made such
declarations as these, he wants again here also further confirmation of
these. And how does he give this confirmation? He says,
Ver. 17. "For if by one man's offence death reigned
by one, much more they which receive abundance of grace and of the gift
and (so Field with most Mss.) of righteousness shall reign in life by
one, Jesus Christ."
What he says, amounts to this nearly. What armed
death against the world? The one man's eating from the tree only. If
then death attained so great power from one offence, when it is found
that certain received a grace and righteousness out of all proportion
to that sin, how shall they still be liable to death? And for this
cause, he does not here say" grace," but "superabundance of grace." For
it was not as much as we must have to do away the sin only, that we
received of His grace, but even far more. For we were at once freed
from punishment, and put off all iniquity, and were also born again
from above (John iii. 3) and rose again with the old man buried, and
were redeemed, justified, led up to adoption, sanctified, made brothers
of the Only-begotten, and joint heirs and of one Body with Him, and
counted for His Flesh, and even as a Body with the Head, so were we
united unto Him! All these things then Paul calls a "superabundance" of
grace, showing that what we received was not a medicine only to
countervail the wound, but even health, and comeliness, and honor, and
glory and dignities far transcending our natural state. And of these
each in itself was enough to do away with death, but when all
manifestly run together in one, there is not the least vestige of it
left, nor can a shadow of it be seen, so entirely is it done away. As
then if any one were to cast a person who owed ten mites
(<greek>obolous</greek>) into prison, and not the man
himself only, but wife and children and servants for his sake; and
another were to come and not to pay down the ten mites only, but to
give also ten thousand talents of gold, and to lead the prisoner into
the king's courts, and to the throne of the highest power, and were to
make him partaker of the highest honor and every kind of magnificence,
the creditor would not be able to remember the ten mites; so hath our
case been. For Christ hath paid down far more than we owe, yea as much
more as the illimitable ocean is than a little drop. Do not then, O
man, hesitate as thou seest so great a store of blessings, nor enquire
how that mere spark of death and sin was done away, when such a sea of
gifts was brought in upon it. For this is what Paul intimated by saying
that "they who have received the abundance of the grace and
righteousness shall reign in life." And as he had now clearly
demonstrated this, he again makes use of his former argument, clenching
it by taking up the same word afresh, and saying that if for that
offence all were punished, then they may be justified too by these
means.[*] And so he says,
Ver. 18. "Therefore as by the offence of one
judgment came upon all men to condemnation; even so by the
righteousness of One the free gift came upon all men unto justification
of life."
And he insists again upon it, saying,
Ver. 19. "For as by one man's disobedience many were
made sinners, so by the obedience of One shall many be made righteous.
What he says seems indeed to involve no small
question: but if any one attends to it diligently, this too will admit
of an easy solution. What then is the question? It is the saying that
through the offence of one many were made sinners. For the fact that
when he had sinned and become mortal, those who were of him should be
so also, is nothing unlikely. But how would it follow that from his
disobedience another would become a sinner? For at this rate a
man of this sort will not even deserve punishment, if, that is, it was
not from his own self that he became a sinner. What then does the word
"sinners" mean here? To me it seems to mean liable to punishment and
condemned to death. Now that by Adam's death we all became mortals, he
had shown clearly and at large. But the question now is, for what
purpose was this done? But this he does not go on to add: for it
contributed nothing to his present object. For it is against a Jew that
the contest is, who doubted and made scorn of the righteousness by One.
And for this reason after showing that the punishment too was brought
in by one upon all, the reason why this was so he has not added. For he
is not for superfluities, but keeps merely to what is necessary. For
this is what the principles
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of disputation did not oblige him to say any more than the Jew; and
therefore he leaves it unsolved. But if any of you were to enquire with
a view to learn, we should give this answer: That we are so far from
taking any harm from this death and condemnation[1], if we be
sober-minded, that we are the gainers even by having become mortal,
first, because it is not an immortal body in which we sin; secondly,
because we get numberless grounds for being religious
(<greek>filosofias</greek>). For to be moderate, and to be
temperate, and to be subdued, and to keep ourselves clear of all
wickedness, is what death by its presence and by its being expected
persuades us to. But following with these, or rather even before these,
it hath introduced other greater. blessings besides. For it is from
hence that the crowns of the martyrs come, and the rewards of the
Apostles. Thus was Abel justified, thus was Abraham, in having slain
his son, thus was John, who for Christ's sake was taken off, thus were
the Three Children, thus was Daniel. For if we be so minded, not death
only, but even the devil himself will be unable to hurt us. And besides
there is this also to be said, that immortality awaits us, and after
having been chastened a little while, we shall enjoy the blessings to
come without fear, being as if in a sort of school in the present life,
under instruction by means of disease, tribulation, temptations, and
poverty, and the other apparent evils, with a view to our becoming fit
for the reception of the blessings of the world to come.
Ver. 20. "Moreover the Law entered: that the offence
might abound."
Since then he had shown that the world was condemned
from Adam, but from Christ was saved and freed from condemnation, he
now seasonably enters upon the discussion of the Law, here again
undermining the high notions of it. For it was so far from doing any
good, he means, or from being any way helpful, but the disorder was
only increased by its having come in. But the particle "that" again
does not assign the cause, but the result. For the purpose of its being
given was not "in order that" it might abound, for it was given to
diminish and destroy the offence. But it resulted the opposite way, not
owing to the nature of the Law, but owing to the listlessness of those
who received it.[*] But why did he not say the Law was given, but "the
Law entered by the way?" It was to show that the need of it was
temporary, and not absolute or imperative. And this he says also to the
Galatians, showing the very same thing another way. "For before faith
came," he says, "we were kept under the Law, shut up unto the faith
which should afterwards be revealed." And so it was not for itself, but
for another, that it kept the flock. For since the Jews were somewhat
gross-minded, and enervated, and indifferent to the gifts themselves,
this was why the Law was given, that it might convict them the more,
and clearly teach them their own condition, and by increasing the
accusation might the more repress them. But be not thou afraid, for it
was not that the punishment might be greater that this was done, but
that the grace might be seen to be greater. And this is why he proceeds,
"But where sin abounded, grace did much more abound."
He does not say did abound, but "did much more
abound." For it was not remission from punishment only that He gave us,
but that from sins, and life also. As if any were not merely to free a
man with a fever from his disease, but to give him also beauty, and
strength, and rank; or again, were not to give one an hungered
nourishment only, but were to put him in possession of great riches,
and were to set him in the highest authority. And how did sin abound?
some will say. The Law gave countless commands. Now since they
transgressed them all, trangression became more abundant. Do you see
what a great difference there is between grace and the Law? For the one
became an addition to the condemnation, but the other, a further
abundance of gifts. Having then mentioned the unspeakable munificence,
he again discusses the beginning and the root both of death and of
life. What then is the root of death? It is sin. Wherefore also he
saith,
Ver. 21. "That as sin reigned unto death, even so
might grace reign through righteousness unto eternal life, through our
Lord Jesus Christ."
This he says to show that the latter ranks as a
king, the former, death, as a soldier, being marshalled under the
latter, and armed by it. If then the latter (i.e. sin) armed death, it
is plain enough that the righteousness destructive hereof, which by
grace was introduced, not only disarms death, but even destroys it, and
undoes entirely the dominion thereof, in that it is the greatest of the
two,
405
as being brought in not by man and the devil, but by God and grace, and
leading our life unto a goodlier estate, and to blessings unlimited.
For of it there will never be any end (to give you a view of its
superiority from this also). For the other cast us out of our present
life, but grace, when it came, gave us not the present life, but the
immortal and eternal one. But for all these things Christ is our
voucher. Doubt not then for thy life if thou hast righteousness, for
righteousness is greater than life as being mother of it.
Chap. vi. ver. 1. "What then? shall we continue in
sin, that grace may abound? God forbid."
He is again turning off to exhortation, yet
introducing it not directly, lest he should seem to many to be irksome
and vexing, but as if it rose out of the doctrines. For if, even so
diversifying his address, he was afraid of their being offended at what
he said, and therefore said, "I have written the more boldly unto you
in some sort," (Rom. xv. 15) much more would he have seemed to them,
had he not done so, to be too. harsh. Since then he showed the
greatness of the grace by the greatness of the sins it healed, and
owing to this it seemed in the eyes of the unthinking to be an
encouragement to sin (for if the reason, they would say, why greater
grace was shown, was because we had done great sins, let us not give
over sinning, that grace may be more displayed still), now that they
might not say this or suspect it, see how he turns the objection back
again. First he does it by his deprecation. "God forbid." And this he
is in the habit of doing at things confessed on all hands to be absurd.
And then he lays down an irrefragable argument. And what is it?
Ver. 2. "How shall we," he says, "that are dead to
sin, live any longer therein?"
What does "we are dead" mean? Does it mean that as
for that, and as far as it goes, we have all received the sentence[1]
of death? or, that we became dead to it by believing any being[2]
enlightened. This is what one should rather say, since the sequel makes
this clearly right. But what is becoming dead to it? The not obeying it
in anything any more. For this baptism effected once for all, it made
us dead to it. But this must of our own earnestness thenceforth
continually be maintained, so that, although sin issue countless
commands to us, we may never again obey it, but abide unmovable as a
dead man doth. And indeed he elsewhere saith that sin itself is dead.
But there he sets that down as wishing to show that virtue is easy,
(Rein. vii. 87) But here, as he earnestly desires to rouse the hearer,
he puts the death on his side. Next, since what was said was obscure,
he again explains, using what he had said also in the way of reproof.
Ver. 3, 4. "Know ye not," he says, "my brethren,
that so many of us as were baptized into Christ were baptized into His
death? therefore we are buried with Him by baptism into death."
What does being "baptized into His Death" mean? That
it is with a view to our dying as He did. For Baptism is the Cross.
What the Cross then, and Burial, is to Christ, that Baptism hath been
to us, even if not in the same respects. For He died Himself and was
buried in the Flesh, but we have done both to sin. Wherefore he does
not say, planted together in His Death, but in the likeness of His
Death. For both the one and the other is a death, but not of the same
subject; since the one is of the Flesh, that of Christ; the other of
sin, which is our own. As then that is real, so is this. But if it be
real, then a what is of our part again must be contributed. And so he
proceeds,
"That as Christ was raised up from the dead by the
Glory of the Father, even so we also should walk in newness of life."
Here he hints, along with the duty of a careful
walk, at the subject of the resurrection. In what way? Do you believe,
he means, that Christ died, and that He was raised again? Believe then
the same of thyself. For this is like to the other, since both Cross
and Burial is thine. For if thou hast shared in Death and Burial, much
more wilt thou in Resurrection and Life. For now the greater is done
away with, the sin I mean, it is not right to doubt any longer about
the lesser, the doing away of death.
But this he leaves for the present to the conscience
of his hearers to reason out, but himself, after the resurrection to
come had been set before us, demands of us another, even the new
conversation, which is brought about in the present life by a change of
habits.[4] When then the fornicator becomes chaste, the covetous man
merciful, the harsh subdued, even here a resurrection has taken place,
the prelude to the other. And how is it a resurrection? Why, because
sin is mortified, and righteousness hath risen again, and the old life
hath been made to vanish, and
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this new and angelic one is being lived in. But when you hear of a new
life, look for a great alteration, a wide change. But tears come into
my eyes, and I groan deeply to think how great religiousness
(<greek>filosofian</greek>) Paul requires of us, and what
listlessness we have yielded ourselves up to, going back after our
baptism to the oldness we before had, and returning to Egypt, and
remembering the garlic after the manna. (Num. xi. 5.) For ten or twenty
days at the very time of our Illumination, we undergo a change, but
then take up our former doings again. But it is not for a set number of
days, but for our whole life, that Paul requires of us such a
conversation. But we go back to our former vomit, thus after the youth
of grace building up the old age of sins. For either the love of money,
or the slavery to desires not convenient, or any other sin whatsoever,
useth to make the worker thereof old. "Now that which decayeth and
waxeth old is ready to vanish away." (Heb. viii. 13.) For there is no
body, there surely is none, to be seen as palsied by length of time, as
a soul is decayed and tottering with many sins. Such an one gets
carried on to the last degree of doting, yielding indistinct sounds,
like men that are very old and crazed, being surcharged with rheum, and
great distortion of mind, and forgetfulness, and with scales upon its
eyes, and[1] disgustful to men, and an easy prey to the devil. Such
then are the souls of sinners; not so those of the righteous, for they
are youthful and well-favored, and are in the very prime of life
throughout, ever ready for any fight or struggle. But those of sinners,
if they receive even a small shock, straightway fall and are undone.
And it was this the Prophet made appear, when he said, that like as the
chaff which the wind scattereth from the face of the earth (Ps. i. 4),
thus are they that live in sin whirled to and fro, and exposed to every
sort of harm. For they neither see like a healthy person, nor hear with
simplicity, they speak not articulately, but are oppressed with great
shortness of breath. They have their mouth overflowing with spittle.
And would it were but spittle, and nothing offensive! But now they send
forth words more fetid than any mire, and what is worst, they have not
power even to spit this saliva of words away from them, but taking it
in their hand with much lewdness, they smear it on again, so as to be
coagulating, and hard to perspire through.[2] Perhaps ye are sickened
with this description. Ought ye not, then to be more so at the reality?
For if these things when happening in the body are disgustful, much
more when in the soul. Such was that son who wasted out all his share,
and was reduced to the greatest wretchedness, and was in a feebler
state than any imbecile or disordered person. But when he was willing,
he became suddenly young by his decision alone and his change. For as
soon as he had said, "I will return to my Father," this one word
conveyed to him all blessings; or rather not the bare word, but the
deed which he added to the word. For he did not say, "Let me go back,"
and then stay there; but said, Let me go back, and went back, and
returned the whole of that way. Thus let us also do; and even if we
have gotten carried beyond the boundary, let us go up to our Father's
house, and not stay lingering over the length of the journey. For if we
be willing, the way back again is easy and very speedy. Only let us
leave the strange and foreign land; for this is what sin is, drawing us
far away from our Father's house; let us leave her then, that we may
speedily return to the house of our Father. For our Father hath a
natural yearning towards us, and will honor us if we be changed, no
less than those that are unattainted, if we change, but even more, just
as the father showed that son the greater honor. For he had greater
pleasure himself at receiving back his son. And how am I to go back
again? one may say. Do but put a beginning upon the business, and the
whole is done. Stay from vice, and go no farther into it, and thou hast
laid hold of the whole already. For as in the case of the sick, being
no worse may be a beginning of getting better, so is the case with vice
also. Go no further, and then your deeds of wickedness will have an
end. And if you do so for two days, you will keep off on the third day
more easily; and after three days you will add ten, then twenty, then
an hundred, then your whole life. (Cf. Hom. xvii. on St. Matt. p. 267,
O. T.) For the further thou goest on, the easier wilt thou see the way
to be, and thou wilt stand on the summit itself, and wilt at once enjoy
many goods. For so it was when the prodigal came back, there were
flutes, and harps, and dancings, and feasts, and assemblings: and he
who might have called his son to account for his ill-timed
extravagance, and flight to such a distance, did nothing of the sort,
but looked upon him as unattainted, and could not find it in him even
to use the language of reproach, or rather, even to mention barely to
him the former things, but threw himself upon him, and kissed him, and
killed the calf, and
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put a robe upon him, and placed on him abundant honors. Let us then, as
we have such examples before us, be of good cheer and keep from
despair. For He is not so well pleased with being called Master, as
Father, nor with having a slave as with having a son. And this is what
He liketh rather than that. This then is why He did all that He has
done; and "spared not even His Only-begotten Son" (Rom. viii. 32), that
we might receive the adoption of sons, that we might love Him, not as a
Master only, but as a Father. And if He obtained this of us He taketh
delight therein as one that has glory given him, and proclaimeth it to
all though He needeth nothing of ours. This is what, in Abraham's case
for instance, He everywhere does, using these words, "I am the God of
Abraham, Isaac, and Jacob." And yet it was the), of His household who
should have found an honor in this; but now it is the Lord evidently
who does this; for this is why He says to Peter, "Lovest thou Me more
than these?" (John xxi. 17) to show that He seeketh nothing so much as
this from us. For this too He bade Abraham offer his son to Him, that
He might make it known to all that He was greatly beloved[1] by
the patriarch. Now this desire to be loved exceedingly comes from
loving exceedingly. For this cause too He said to the Apostles, "He
that loveth father or mother more than Me, is not worthy of Me." (Matt.
x. 37.) For this cause He bids us esteem that even which is in the most
close connection with us, our soul (or, life, v. 39, and John xii. 25),
as second to the love of him, since He wisheth to be beloved by us with
exceeding entireness. For we too, if we have no strong feelings about a
person, have no strong desire for his friendship either, though he be
great and noble; whereas when we love any one warmly and really, though
the person loved be of low rank and humble, yet we esteem love from him
as a very great honor. And for this reason He Himself also called it
glory not to be loved by us only, but even to suffer those shameful
things in our behalf. (ib. 23.) However, those things were a glory
owing to love only. But whatever we suffer for Him, it is not for love
alone; but even for the sake of the greatness and dignity of Him we
long for, that it would with good reason both be called glory, and be
so indeed. Let us then incur dangers for Him as if running for the
greatest crowns, and let us esteem neither poverty, nor disease, nor
affront, nor calumny, nor death itself, to be heavy and burdensome,
when it is for Him that we suffer these things. For if we be
right-minded, we are the greatest possible gainers by these things, as
neither from the contrary to these shall we if not right-minded gain
any advantage. But consider; does any one affront thee and war against
thee? Doth he not thereby set thee upon thy guard, and give thee an
opportunity of growing like unto God? For if thou lovest him that plots
against thee, thou wilt be like Him that "maketh His Sun to rise upon
the evil and good." (Matt. v. 45.) Does another take thy money away? If
thou bearest it nobly, thou shalt receive the same reward as they who
have spent all they have upon the poor. For it says, "Ye took joyfully
the spoiling of your goods, knowing that ye have in heaven a better and
an enduring substance." (Heb. x. 34.) Has any one reviled thee and
abused thee, whether truly or falsely, he weaves for thee a very great
crown if thou bearest meekly his contumely; since he too, who
calumniates, provides for us an abundant reward. For "rejoice," it
says, "and be exceeding glad, when men say all manner of evil against
you falsely, because great is your reward in Heaven." (Matt. v. 12,
11.) And he too that speaketh truth against us is of the greatest
service, if we do but bear meekly what is said. For the Pharisee spake
evil of the Publican, and with truth, still instead of a Publican he
made him a righteous man. (Luke xviii. 11.) And what need to go into
particular instances. For any one that will go to the conflicts of Job
may learn all these points accurately. And this is why Paul said, "God
for us, who against us?" (Rom. viii. 31.) As then by being earnest, we
gain even from things that vex us, so by being listless, we do not even
improve from things that favor us. For what did Judas profit, tell me,
by being with Christ? or what profit was the Law to the Jew? or
Paradise to Adam? or what did Moses profit those in the wilderness? And
so we should leave all, and look to one point only, how we may husband
aright our own resources. And if we do this, not even the devil himself
will ever get the better of us, but will make our profiting the
greater, by putting us upon being watchful. Now in this way it is that
Paul rouses the Ephesians, by describing his fierceness. Yet we sleep
and snore, though we have to do with so crafty an enemy. And if we were
aware of a serpent[2] nestling by our bed, we should make much ado to
kill him. But when the devil nestleth in our souls, we fancy that we
take no harm, but lie at our ease; and the reason is, that
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we see him not with the eyes of our body. And yet this is why we should
rouse us the more and be sober. For against an enemy whom one can
perceive, one may easily be on guard; but one that cannot be seen, if
we be not continually in arms, we shall not easily escape. And the more
so, because he hath no notion of open combat (for he would surely be
soon defeated), but often under the appearance of friendship he
insinuates the venom of his cruel malice. In this way it was that he
suborned Job's wife, by putting on the mask of natural
affectionateness, to give that wretchless advice. And so when
conversing with Adam, he puts on the air of one concerned and watching
over his interests, and saith, that "your eyes shall be opened in the
day that ye eat of the tree." (Gen. iii. 5.) Thus Jephtha too he
persuaded, under the pretext of religion, to slay his daughter, and to
offer the sacrifice the Law forbade. Do you see what his wiles are,
what his varying warfare? Be then on thy guard, and arm thyself at all
points with the weapons of the Spirit, get exactly acquainted with his
plans, that thou mayest both keep from being caught, and easily catch
him. For it was thus that Paul got the better of him, by getting
exactly acquainted with these. And so he says, "for we are not ignorant
of his devices." (2 Cor. ii. 11.) Let us then also be earnest in
learning and avoiding his stratagems, that after obtaining a victory
over him, we may, whether in this present life or in that which is to
come, be proclaimed conquerors, and obtain those unalloyed blessings,
by the grace and love toward man, etc.
HOMILY XI.
ROM. VI. 5.
"For if we have been planted together[*] in the likeness of His death,
we shall be also in the likeness of His resurrection,"
What I had before occasion to remark, that I mention
here too, that he continually digresseth into exhortation, without
making any twofold division as he does in the other Epistles, and
setting apart the former portion for doctrines, and the latter for the
care of moral instruction. Here then he does not do so, but blends the
latter with the subject throughout, so as to gain it an easy admission.
Here then he says there are two mortifyings, and two deaths, and that
one is done by Christ in Baptism, and the other it is our duty to
effect by earnestness afterwards. For that our former sins were buried,
came of His gift. But the remaining dead to sin after baptism must be
the work of our own earnestness, however much we find God here also
giving us large help. For this is not the only thing Baptism has the
power to do, to obliterate our former transgressions; for it also
secures against subsequent ones. As then in the case of the former, thy
contribution was faith that they might be obliterated, so also in those
subsequent to this, show thou forth the change in thine aims, that thou
mayest not defile thyself again. For it is this and the like that he is
counselling thee when he says, "for if we have been planted together in
the likeness of His Death, we shall be also in the likeness of His
Resurrection." Do you observe, how he rouses the hearer by leading him
straightway up to his Master, and taking great pains to show the strong
likeness? This is why he does not say "in death," lest you should
gainsay it, but, "in the likeness of His Death." For our essence itself
hath not died, but the man of sins, that is, wickedness. And he does
not say, "for if we have been" partakers of "the likeness of His
Death;" but what? "If we have. been planted together," so, by the
mention of planting, giving a hint of the fruit resulting to us from
it. For as His Body, by being buried in the earth, brought forth as the
fruit of it the salvation of the world; thus ours also, being buried in
baptism, bore as fruit righteousness, sanctification, adoption,
countless blessings. And it will bear also hereafter the gift of the
resurrection. Since then we were buried in water, He in earth, and we
in regard to sin, He in regard to His Body, this is why he did not say,
"we were planted together in His Death," but "in the likeness of His
Death." For both the one and the other is death, but not that of the
same subject. If then he says, "we have been planted together in His
Death,[1] we shall be in that
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of His Resurrection," speaking here of the Resurrection which (Gr. be
of His Resurrection) is to come. For since when he was upon the subject
of the Death before, and said, "Know ye not, brethren, that so many of
us as were baptized into Christ were baptized into His Death?" he had
not made any clear statement about the Resurrection, but only about the
way of life after baptism, bidding men walk in newness of life;
therefore he here resumes the same subject, and proceeds to foretell to
us clearly that Resurrection. And that you may know that he is not
speaking of that resulting from baptism, but about the other, after
saying, "for if we were planted together in the likeness of His Death,"
he does not say that we shall be in the likeness of His
Resurrection,(1) but we shall belong to the Resurrection.(*) For to
prevent thy saying, and how, if we did not die as He died, are we to
rise as He rose? when he mentioned the Death, he did not say, "planted
together in the Death," but, "in the likeness of His Death." But when
he mentioned the Resurrection, he did not say, "in the likeness of the
Resurrection," but we shall be "of the Resurrection" itself. And he
does not say, We have been made, but we shall be, by this word again
plainly meaning that Resurrection which has not yet taken place, but
will hereafter. Then with a view to give credibility to what he says,
he points out another Resurrection which is brought about here before
that one, that from that which is present thou mayest believe also that
which is to come. For after saying, "we shall be planted together in
the Resurrection," he adds,
Ver. 6. "Knowing this, that our old man is crucified
with Him, that the body of sin might be destroyed."
So putting together both the cause and the
demonstration of the Resurrection which is to come. And he does not say
is crucified, but is crucified with Him, so bringing baptism near to
the Cross. And on this score also it was that he said above, "We have
been planted together in the likeness of His Death that the body of sin
might be destroyed," not giving that name to this body of ours, but to
all iniquity. For as he calls the whole sum of wickedness the old man,
thus again the wickedness which is made up of the different parts of
iniquity he calls the body of that man. And that what I am saying is
not mere guesswork, hearken to Paul's own interpretation of this very
thing in what comes next. For after saying, "that the body of sin might
be destroyed," he adds, "that henceforth we should not serve sin." For
the way in which I would have it dead is not so that ye should be
destroyed and die, but so that ye sin not. And as he goes on he makes
this still clearer.
Ver. 7. "For he that is dead," he says, "is freed
(Gr. justified) from sin."
This he says of every man, that as he that is dead
is henceforth freed from sinning, lying as a dead body, so must(2) he
that has come up from baptism, since he has died there once for all,
remain ever dead to sin. If then thou hast died in baptism, remain
dead, for any one that dies can sin no more; but if thou sinnest, thou
marrest God's gift. After requiring of us then heroism (Gr. philosophy)
of this degree, he presently brings in the crown also, in these words.
Ver. 8. "Now if we be dead with Christ.":
And indeed even before the crown, this is in itself
the greater crown, the partaking with our Master. But he says, I give
even another reward. Of what kind is it? It is life eternal. For "we
believe," he says, "that we shall also live with Him." And whence is
this clear?
Ver. 9. "That Christ being raised from the dead,
dieth no more."
And notice again his undauntedness,(3) and how he
makes the thing good from opposite grounds. Since then it was likely
that some would feel perplexed at the Cross and the
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Death, he shows that this very thing is a ground for feeling confident
henceforward.
For suppose not, he says, because He once died, that
He is mortal, for this is the very reason of His being immortal. For
His death hath been the death of death, and because He did die, He
therefore doth not die. For even that death Ver. 10. "He died unto sin."
"What does "unto sin"(1) mean? It means that He was
not subject even to that one, but for our sin, that He might destroy
it, and cut away its sinews and all its power, therefore He died. Do
you see how he affrighteth them? For if He does not die again, then
there is no second layer, then do thou keep from all inclinableness to
sin. For all this he says to make a stand against the "let us do evil
that good may come. Let us remain in sin that grace may abound." To
take away this conception then, root and branch, it is, that he sets
down all this. But in that "He liveth, He liveth unto God," he
says,--that is, unchangeably, so that death hath no more any dominion
over Him. For if it was not through any liability to it that He died
the former death, save only for the sin of others, much less will He
die again now that He hath done that sin away. And this he says in the
Epistle to the Hebrews also, "But now once," he says, "in the end of
the world hath He appeared to put away sin by the Sacrifice of Himself.
And as it is appointed unto men once to die, and after that the
judgment; so Christ was once offered to bear the sins of many, and unto
them that look for Him shall He appear the second time without sin unto
salvation." (Heb. ix. 26-28.) And he both points out the power of the
life that is according to God, and also the strength of sin. For
with regard to the life according to God, he showeth that Christ shall
die no more. With regard to sin, that if it brought about the death
even of the Sinless, how can it do otherwise than be the ruin of those
that are subject to it? And then as he had discoursed about His life;
that none might say, What hath that which you have been saying to do
with us? he adds,
Ver. 11. "Likewise reckon ye also yourselves to be
dead indeed unto sin, but alive unto God."
He well says, "reckon," because there is no setting
that, which he is speaking of, before the eyes as yet. And what are we
to reckon? one may ask. That we "are dead unto sin, but alive unto God.
In Jesus Christ our Lord." For he that so liveth will lay hold of every
virtue, as having Jesus Himself for his ally. For that is what, "in
Christ," means, for if He raised them when dead, much more when alive
will He be able to keep them so.
Ver. 12. "Let not sin therefore reign in your mortal
body, that ye should obey it in the lusts thereof."
He does not say, let not the flesh live or act, but,
"let not sin reign,"(2) for He came not to destroy our nature, but to
set our free choice aright. Then to show that it is not through any
force or necessity that we are held down by iniquity, but willingly, he
does not say, let it not tyrannize, a word that would imply a
necessity, but let it not reign. For it is absurd for those who are
being conducted to the kingdom of heaven to have sin empress over them,
and for those who are called to reign with Christ to choose to be the
captives of sin, as though one should hurl the diadem from off his
head, and choose to be the slave of a frantic woman, who came begging,
and was clothed in rags. Next since it was a heavy task to get the
upper hand of sin, see how he shows it to be even easy, and how he
allays the labor by saying, "in your mortal body." For this shows that
the struggles were but for a time, and would soon bring themselves to a
close. At the same time he reminds us of our former evil plight, and of
the root of death, as it was from this that, contrary even to its
beginning, it became mortal. Yet it is possible even for one with a
mortal body not to sin. Do you see the abundancy of Christ's grace? For
Adam, though as yet he had not a mortal body, fell. But thou, who hast
received one even subject to death, canst be crowned. How then, is it
that "sin reigns?" he says. It is not from any power of its own, but
from thy listlessness. Wherefore after saying, "let it not reign," he
also points out the mode of this reigning, by going on to say "that ye
should obey it in the lusts thereof." For it is not honor to concede to
it (i.e. to the body) all things at will, nay, it is slavery in the
extreme, and the height of dishonor; for when it doth what it listeth,
then is it bereft of all liberties; but when it is put under
restraints, then it best keeps its own proper rank.
Ver. 13. "Neither yield ye your members as
instruments of unrighteousness unto sin....but as instruments of
righteousness."
The body then is indifferent between vice
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and virtue, as also instruments (or arms) are. But either effect is
wrought by him that useth it. As if a soldier fighting in his country's
behalf, and a robber who was arming against the inhabitants, had the
same weapons for defence. For the fault is not laid to the suit of
armor, but to those that use it to an ill end. And this one may say of
the flesh too which becomes this or that owing to the mind's decision,
not owing to its own nature. For if it be curious after the beauty of
another, the eye becomes an instrument of iniquity, not through any
agency of its own (for what is of the eye, is but seeing, not seeing
amiss), but through the fault of the thought which commands it. But if
you bridle it, it becomes an instrument of righteousness. Thus with the
tongue, thus with the hands, thus with all the other members.
And he well calls sin unrighteousness. For by sinning a man deals
unrighteously either by himself or by his neighbor, or rather by
himself more than by his neighbor. Having then led us away from
wickedness, he leads us to virtue, in these words:
"But yield yourselves unto God, as those that are
alive from the dead."
See how by his bare words he exhorts them, on that
side naming "sin" and on this "God." For by showing what a difference
there is between the rulers, he casts out of all excuse the soldier
that leaveth God, and desireth to serve under the dominion of sin. But
it is not only in this way, but also by the sequel, that he establishes
this; by saying, "as alive from the dead." For by these he shows the
wretchedness of the other, and the greatness of God's gift. For
consider, he says, what you were, and what you have been made. What
then were ye? Dead, and ruined by a destruction which could not from
any quarter be repaired. For neither was there any one who had the
power to assist you. And what have ye been made out of those dead ones?
Alive with immortal life. And by whom? By the all-powerful God. Ye
ought therefore to marshal yourselves under Him with as much cheerful
readiness, as men would who had been made alive from being dead.
"And your members as instruments of righteousness."
Hence, the body is not evil, since it may be made an
arm(1) of righteousness. But by calling it an arm, he makes it
clear that there is a hard warfare at hand for us. And for this reason
we need strong armor, and also a noble spirit, and one acquainted too
with the ways of this warfare; and above all we need a commander. The
Commander however is standing by, ever ready to help us, and abiding
unconquerable, and has furnished us with strong arms likewise. Farther,
we have need of a purpose of mind to handle them as should be, so that
we may both obey our Commander, and take the field for our country.
Having then given us this vigorous exhortation, and reminded us of
arms, and battle, and wars, see how he encourages the soldier again and
cherishes(2) his ready spirit.
Ver. 14. "For sin shall no more have dominion over
you; for ye are not under the Law, but under grace."
If then sin hath no more dominion over us, why does
he lay so great a charge upon them as he does in the words, "Let not
sin reign in your mortal body," and, "yield not ye your members as
instruments of unrighteousness unto sin?" What does that here said mean
then? He is sowing a kind of seed in this statement, which he means to
develop afterwards, and to cultivate in a powerful argument. What then
is this statement? It is this; that our body, before
Christ's coming, was an easy prey to the assaults of sin. For after
death a great swarm of passions entered also. And for this cause it was
not lightsome for running the race of virtue. For there was no Spirit
present to assist, nor any baptism of power to mortify. (John vii. 39.)
But as some horse (Plato Phaedr. to § 74) that answereth not the
rein, it ran indeed, but made frequent slips, the Law meanwhile
announcing what was to be done and what not, yet not conveying into
those in the race anything over and above exhortation by means of
words. But when Christ had come, the effort became
afterwards more easy, and therefore we had a more distant goal
(<greek>meizona</greek> <greek>ta</greek>
<greek>skammata</greek>) set us, in that the assistance we
had given us was greater. Wherefore also Christ saith, "Except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the Kingdom of Heaven. (Matt.
v. 20.) But this he says more clearly in the sequel. But at present he
alludes here briefly to it, to show that unless we stoop down very low
to it, sin will not get the better of us. For it is not the Law only
that exhorteth us, but grace too which also remitted our former sins,
and secures us against future ones. For it promised them crowns after
toils, but this (i.e. grace) crowned them first, and than led them to
the contest. Now it seems to me that he is not signifying here the
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whole life of a believer, but instituting a comparison between the
Baptism and the Law. And this he says in another passage also "The
letter killeth, but the Spirit giveth life."(2 Cor. iii. 6.) For the
Law convinceth of transgression, but grace undoes transgression. As
then the former by convincing establisheth sin so the latter by
forgiving suffereth us not to be under sin. And so thou art in two ways
set free from this thraldom; both in thy not being under the Law, and
in thy enjoying grace. After then he had by these words given the
hearer a breathing time, he again furnishes him a safeguard, by
introducing an exhortation in reply to an objection, and by saying as
follows.
Ver. 15. "What then? shall we sin, because we are
not under the Law, but under grace? God forbid."
So he first adopted a form of adjuration, because it
was an absurb thing he had named. And then he makes his discourse pass
on to exhortation, and shows the great facility of the struggle, in the
following words.(*)
Ver. 16. "Know ye not, that to whom ye yield
yourselves servants to obey, his servants ye are to whom ye obey;
whether of sin unto death, or of obedience unto righteousness?
I do not, he would say, mention hell as yet, nor
that great (Ms. Bodl. long) punishment, but the shame it is in this
world, when ye become slaves, and slaves of your own accord too, and
sin's slaves, and when the wages are such as a second death. For if
before baptism, it wrought death of the body, and the wound required so
great attendance, that the Lord of all came down to die, and so put a
stop to the evil; if after so great a gift, and so great liberty, it
seize thee again, while thou bendest down under it willingly, what is
there that it may not do? Do not then run into such a pit, or willingly
give thyself up. For in the case of wars, soldiers are often given up
even against their will. But in this case, unless thou desertest of
thyself, there is no one who will get the better of thee. Having then
tried to shame them by a sense of duty, he alarms them also by the
rewards, and lays before them the wages of both; righteousness, and
death, and that a death not like the former, but far worse. For if
Christ is to die no more, who is to do away with death? No one! We must
then be punished, and have vengeance taken upon us forever. For a death
preceptible to the senses is not still to come in this case, as in the
former, which gives the body rest, and separates it from the soul. "For
the last enemy, death, is destroyed" (1 Cor. xv. 26), whence the
punishment will be deathless. But not to them that obey, for
righteousness, and the blessings springing from it, will be their
rewards.
Ver. 17. "But God be thanked, that ye were the
servants of sin, but ye have obeyed from the heart that form of
doctrine which was delivered unto you." (Lit. "into which ye were
delivered.")
After shaming them by the slavery, after alarming
them by the rewards, and so exhorting them, he again rights them by
calling the benefits to mind. For by these he shows that they were
great evils from which they were freed, and that not by any labors of
their own, and that things henceforth would be more manageable. Just as
any one who has rescued a captive from a cruel tyrant, and advises him
not to run away back to him, reminds him of his grievous thraldom; so
does Paul set the evils passed away most emphatically before us, by
giving thanks to God. For it was no human power that could set us free
from all those evils, but, "thanks be to God," who was willing and able
to do such great things. And he well says, "Ye have obeyed from the
heart." Ye were neither forced nor pressed, but ye came over of your
own accord, with willing mind. Now this is like one that praises and
rebukes at once. For after having willingly come, and not having had
any necessity to undergo, what allowance can you claim, or what excuse
can you make, if you run away back to your former estate? Next that you
may learn that it came not of your own willing temper only, but the
whole of it of God's grace also, after saying, "Ye have obeyed from the
heart," he adds," that form of doctrine which was delivered you." For
the obedience from the heart shows the free will. But the being
delivered, hints the assistance from God. But what is the form of
doctrine?(1) It is living aright, and in conformity with the best
conversation.
Ver. 18. "Being then made free from sin, ye became
the servants of righteousness."
There are two gifts of God which he here points out.
The "freeing from sin," and also the "making them servants to
righteousness," which is better than any freedom. For God hath done the
same as if a person were to
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take an orphan, who had been carried away by savages into their own
country, and were not only to free him from captivity, but were to set
a kind father ever him, and bring him to very great dignity. And this
has been done in our case. For it was not our old evils alone that He
freed us from, since He even led us to the life of angels, and paved
the way for us to the best conversation, handing us over to the safe
keeping of righteousness, and killing our former evils, and deadening
the old man, and leading us to an immortal life.
Let us then continue living this life; for many of
those who seem to breathe and to walk about are in a more wretched
plight than the dead. For there are different kinds of deadness; and
one there is of the body, according to which Abraham was dead, and
still was not dead. For "God," He says, "is not a God of the dead, but
of the living." (Matt. xxii. 32.) Another is of the soul which Christ
alludes to when He says, "Let the dead bury their dead." (ib. viii. 22.
Another, which is even the subject of praise, which is brought about by
religion (<greek>filosofias</greek>), of which Paul saith,
"Mortify your members which are upon the earth." (Col. iii. 5.)
Another, which is the cause even of this, the one which takes place in
baptism. "For our old man," he says, "has been crucified" (ver. 6),
that is, has been deadened. Since then we know this, let us flee from
the deadness by which, even though alive, we die. And let us not be
afraid of that with which common death comes on. But the other two,
whereof one is blissful, having been given by God, the other
praiseworthy (cf. Ar. Eth. i. 12), which is accomplished by ourselves
together with God, let us both choose and be emulous of. And of those
two, one doth David pronounce blessed, when he says, "Blessed are they
whose iniquities are forgiven" (Ps. xxxii. 1); and the other, Paul
holds in admiration, saying, and writing to the Galatians, "They that
be Christ's have crucified the flesh." (Gal. v. 24.) But of the other
couple, one Christ declares to be easy to hold in contempt, when He
says, "Fear not them which kill the body, but are not able to kill the
soul:" and the other fearful, for, "Fear" (He says) "Him that is able
to destroy both body and soul in hell." (Matt. x. 28.) And therefore
let us flee from this, and choose(1) that deadness which is held
blessed and admirable; that of the other two, we may escape the one and
not(2) fear the other: for it is not the least good to us to see the
sun, and to eat and drink, unless the life of good words be with us.
For what would be the advantage, pray, of a king dressed in a purple
robe and possessed of arms, but without a single subject, and exposed
to all that had a mind to attack and insult him? In like manner it will
be no advantage to a Christian to have faith, and the gift of baptism,
and yet be open to all the passions. In that way the disgrace will be
greater, and the shame more. For as such an one having the diadem and
purple is so far from gaining by this dress any honor to himself, that
he even does disgrace to that by his own shame: so the believer also,
who leadeth a corrupt life, is so far from becoming, as such, an object
of respect, that he is only the more one of scorn. "For as many," it
says, "as sinned without law, shall also perish without law; and as
many as have sinned in the law, shall be judged by the law." (Rom. ii.
12). And in the Epistle to the Hebrews, he says, "He that despised
Moses' law died without mercy under two or three witnesses: of how much
sorer punishment, suppose ye, shall he be thought worthy, who had
trodden under foot the Son of God?" (Heb. x. 28, 29.) And with reason.
For I placed (He might say) all the passions in subjection to thee by
baptism. How then comes it that thou hast disgraced so great a gift,
and hast become one thing instead of another? I have killed and buried
thy former transgressions, like worms--how is it that thou hast bred
others?--for sins are worse than worms, since these do harm to the
body, those to the soul; and those make the more offensive stench. Yet
we perceive it not, and so we are at no pains to purge them out. Thus
the drunkard knows not how disgustful the stale wine is, but he that is
not drunken has a distinct perception of it. So with sins also, he that
lives soberly knows thoroughly that other mire, and the stain. But he
that gives himself up to wickedness, like a man made drowsy with
drunkenness, does not even know the very fact that he is ill. And this
is the most grievous part of vice, that it does not allow those who
fall into it even to see the greatness of their own bane, but as they
lie in the mire, they think they are enjoying perfumes. And so they
have not even the power of getting free, but when full of worms, like
men that pride themselves in precious stones. so do they exult in
these. And for this reason they have not so much as the will to kill
them, but they even nourish these up, and multiply them in themselves,
until they send them on to the worms of the world to come. For these
are providers for those, and are not only providers, but even the
fathers of
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those that never die; as it says, "their worm shall not die." (Mark ix.
44.) These kindle the hell which never extinguishes. To prevent this
from happening then, let us do away with this fountain of evil, and
extinguish the furnace, and let us draw up the root of wickedness from
beneath, since you will do no good by cutting the tree off from above,
if the root remains below, and sends up fresh shoots of the same kind
again. What then is the root of the evils? Learn from the good
husbandman (i.e. St. Paul 1 Cor. iii. 6-9), who has an accurate
knowledge of such things, and tends the spiritual vine and cultivates
the whole world. Now what does he say is the cause of all the evils?
The love of money. For the "love of money is the root of all
evils." (1 Tim. vi. 10). Hence come fightings, and enmities and wars;
hence emulations, and railings, and suspicions, and insults; hence
murders, and thefts, and violations of sepulchres. Through this, not
cities and countries only, but roads and habitable and inhabitable
parts, and mountains, and groves, and hills, and, in a word, all places
are filled with blood and murder. And not even from the sea has this
evil withdrawn, but even there also with great fury hath it revelled,
since pirates beset it on all sides, thus devising a new mode of
robbery. Through this have the laws of nature been subverted, and the
claims of relationship set aside, and the laws of piety itself(1)
broken through. For the thraldom of money hath armed, not against the
living only, but even against the departed too, the right hands of such
men. And at death even, they make no truce with them, but bursting open
the sepulchres, they put forth their impious hands even against dead
bodies, and not even him that hath let go of life will they suffer to
be let go from their plotting. And all the evils that you may find,
whether in the house or in the market-place, or in the courts of law,
or in the senate, or in the king's palace, or in any other place
whatsoever, it is from this that you will find they all spring. For
this evil it is, this assuredly, which fills all places with blood and
murder, this lights up the flame of hell, this makes cities as
wretchedly off as a wilderness, yea, even much worse. For those that
beset the high roads, one can easily be on one's guard against, as not
being always upon attack. But they who in the midst of cities imitate
them are so much the worse than them, in that these are harder to guard
against, and dare to do openly what the others do with secrecy. For
those laws, which have been made with a view to stopping their
iniquity, they draw even into alliance and fill the cities with this
kind of murders and pollutions. Is it not murder, pray, and worse than
murder, to hand the poor man over to famine, and to cast him into
prison, and to expose him not to famine only, but to tortures too, and
to countless acts of insolence? For even if you do not do these things
yourself to him, yet you are the occasion of their being done, you do
them more than the ministers who execute them. The murderer plunges his
sword into a man at once, and after giving him pain for a short time,
he does not carry the torture any farther. But do you who by your
calumnies, by your harassings, by your plottings, make light darkess to
him, and set him upon desiring death ten thousand times over, consider
how many deaths you perpetrate instead of one only? And what is worse
than all, you plunder and are grasping, not impelled to it by poverty,
without any hunger to necessitate you, but that your horse's bridle may
be spattered over with gold enough, or the ceiling of your house, or
the capitals of your pillars. And what hell is there that this conduct
would not deserve, when it is a brother, and one that has shared with
yourself in blessings unutterable, and has been so highly honored by
the Lord, whom you, in order that you may deck out stones, and floors,
and the bodies of animals with neither reason, nor perception of these
ornaments, are casting into countless calamities? And your dog(2) is
well attended too, while man, or rather Christ, for the sake of the
hound, and all these things I have named, is straitened with extreme
hunger. What can be worse than such confusion? What more grievous than
such lawlessness as this? What streams of fire will be enough for such
a soul? He that was made in the Image of God stands in unseemly plight,
through thy inhumanity; but the faces of the mules that draw thy wife
glisten with gold in abundance, as do the skins and woods which compose
that canopy. And if it is a seat that is to be made, or a footstool,
they are all made of gold and silver. But the member of Christ, for
whom also He came hither from Heaven, and shed His precious Blood, does
not even enjoy the food that is necessary for him, owing to thy
rapaciousness. But the couches are mantled with silver on every side,
while the bodies of the saints are deprived even of necessary clothing.
And to thee Christ is less precious than anything else, servants, or
mules, or couch, or chair, or footstool; for I
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pass over furniture of still meaner use than these, leaving it to you
to know of it. But if thou art shocked at hearing this, stand aloof
from doing it, and then the words spoken will not harm thee. Stand
aloof, and cease from this madness. For plain madness it is, such
eagerness about these things. Wherefore letting go of these things, let
us look up, late as it is, towards Heaven, and let us call to mind the
Day which is coming, let us bethink ourselves of that awful tribunal,
and the exact accounts, and the sentence incorruptible. Let us consider
that God, who sees all these things, sends no lightnings from Heaven;
and yet what is done deserves not thunderbolts merely. Yet He neither
doth this, nor doth He let the sea loose upon us, nor doth He burst the
earth in twain, He quencheth not the sun, nor doth He hurl the heaven
with its stars upon us. He doth not move aught from its place, but
suffereth them to hole their course, and the whole creation to minister
to us. Pondering all this then, let us be awestruck with the greatness
of His love toward man, and let us return to that noble origin which
belongs to us, since at present certainly we are in no better plight
than the creatures without reason, but even in a much worse one. For
they do love their kin, and need but the community of nature to cause
affection towards each other. But thou who besides nature hast
countless causes to draw thee together and attach thee to the member:
of thyself; the being honored with the Word the partaking in one
religion, the sharing in countless blessings; art become of wilder
nature than they, by displaying so much carefulness about profitless
things, and leaving the Temples of God to perish in hunger and
nakedness, and often surrounding them also with a thousand evils. For
if it is from love of glory that you do these things, it is much more
binding on you to show your brother attention, than your horse. For the
better the creature that enjoys the act of kindness, the brighter
the crown that is woven for such carefulness. Since now while thou
fallest into the contrary of all this, thou pullest upon thyself
accusers without number, yet perceivest it not. For who is there that
will not speak ill of thee? who that will not indite thee as guilty of
the greatest atrocity and mis-anthrophy, when he sees that thou
disregardest the human race, and settest that of senseless
creatures above men, and besides senseless creatures, even the
furniture of thy t house? Hast thou not heard the Apostles say,
that they who first received the word sold both "houses and
lands" (Acts iv. 34), that they might support the brethren? but
you plunder both houses and lands, that you may adorn a horse, or
wood-work, or skins, or walls, or a pavement. And what is worse is,
that it is not men only, but women too are afflicted with this madness,
and urge their husbands to this empty sort of pains, by forcing them to
lay out their money upon anything rather than the necessary things. And
if any one accuse them for this, they are practised with a defence,
itself loaded with much to be accused. For both the one and the other
are done at once, says one. What say you? are you not afraid to utter
such a thing, and to set the same store by horses and mules and couches
and footstools, as by Christ an hungered? Or rather not even comparing
them at all, but giving the larger share to these, and to Him meting
out with difficulty a scant share? Dost thou not know that all belongs
to Him, both thou and thine? Dost thou not know that He fashioned thy
body, as well as gave thee a soul, and apportioned thee the whole
world? but thou art not for giving a little recompense to Him. But if
thou lettest a little hut, thou requirest the rent with the utmost
rigor, and though reaping the whole of His creation, and dwelling in so
wide a world, thou hast not courage to lay down even a little rent, but
has given up to vainglory thyself and all thou hast. For this is that
whereof all these things come. The horse is none the better above his
natural excellence for having this ornament, neither yet is the person
mounted upon him, for sometimes he is only in the less esteem for it;
since many neglect the rider and turn their eyes to the horse's
ornaments, and to the attendants behind and before, and to the
fan-bearers. But the man, who is lackeyed by these, they hate and turn
their heads from, as a common enemy. But this does not happen when thou
adornest thy soul, for then men, and angels, and the Lord of angels,
all weave thee a crown. And so, if thou art in love with glory, stand
aloof from the things which thou art now doing, and show thy taste not
in thy house, but in thy soul, that thou mayest become brilliant and
conspicuous. For now nothing can be more cheap than thou art, with thy
soul unfurnished, and but the handsomeness of thy house for a screen.
But if thou art impatient of hearing me speak in this way, listen to
what one of those that are without did, and at all events be shamed by
their philosophy. For it is said that a certain one of them, who went
into a palace that shone with gold in abundance, and glistened with the
great beauty of the marbles and the columns, when he saw the floor
strewed with carpets in all directions, spat in the face of the master
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of the house, and when found fault with for it said, that since there
was no other part of the house where he could do this, he was obliged
to do this affront to his face. See how ridiculous a man is, who
displays his taste in exteriors, and how little he is in the eyes of
all reasonable men. And with good reason. For if a person were to leave
thy wife to be clad in rags, and to be neglected, and clothed thy
maid-servants with brilliant dresses, thou wouldest not bear it meekly,
but wouldest be exasperated, and say that it was insulting in the
extreme. Reason then in this way about your soul. When you display your
taste in walls then, and pavement, and furniture, and other things of
the kind, and do not give liberally in alms, or practise the other
parts of a religious life (<greek>filosofian</greek>); you
do nothing less than this, or rather what is worse than this by far.
For the difference between servant and mistress is nothing, but between
soul and flesh, there is a great disparity. But if it be so with
the flesh, much more is it with a house or a couch or a footstool. What
kind of excuse then dost thou deserve, who puttest silver on all these,
but for it hast no regard, though it be covered with filthy rags,
squalid, hungry, and full of wounds, torn by hounds unnumbered (Luke
xvi. 20, 21); and after all this fanciest that thou shall get thee
glory by displaying thy taste in externals wound about thee? And this
is the very height of phrenzy, while ridiculed, reproached, disgraced,
dishonored, and falling into the severest punishment, still to be vain
of these things ! Wherefore, I beseech you, laying all this to heart,
let us become sober-minded, late as it is, and become our own masters,
and transfer this adorning from outward things to our souls. For so it
will abide safe from spoiling, and will make us equal to the angels,
and will entertain us with unaltering good, which may we all attain by
the grace and love toward man, etc.
HOMILY XII.
ROM. VI. 19.
"I speak after the manner of men because of the infirmity of your
flesh: for as ye have yielded your members (so 4 Mss. Say. the members
of your flesh) servants to uncleanness and to iniquity unto iniquity;
even so now yield your members servants to righteousness unto
holiness.''
SINCE he had required great strictness of life,
charging us to be dead to the world, and to Have died unto wickedness,
and to abide with no notion towards the workings of sin, and seemed to
be saying something great and burdensome, and too much for human
nature; through a desire to show that he is not making any exorbitant
demand, nor even as much as might be expected of one who enjoyed so
great a gift, but one quite moderate and light, he proves it from
contraries, and says, "I speak after the manner of men," as much as to
say, Going by human reasonings; by such as one usually meets with. For
he signifies either this, or the moderateness of it, by the term
applied, "after the manner of men." For elsewhere he uses the same
word. "There hath no temptation taken you but such as is common to man"
(1 Cot. x. 13), that is, moderate and small. "For as ye have yielded
your members servants to uncleanness and to iniquity unto iniquity;
even so now yield your members servants to righteousness unto
holiness." And truly the masters are very different ones, but still it
is an equal amount of servitude that I ask. For men ought to give a
much larger one, and so much the larger as this is a greater and better
mastership than the other. Nevertheless I make no greater demand
"because of the infirmity," and that, he does not say of your free will
or readiness of spirit, but "of your flesh," so making what he says the
less severe. And yet on one side there is uncleanness, on the other
holiness: on the one iniquity, a.d on the other righteousness. And who
is so wretched, he says, and in such straits as not to spend as much
earnestness upon the service of Christ, as upon that of sin and the
devil? Hear then what follows, and you will see clearly that we do not
even spend this little. For when (stated in this naked way) it does not
seem credible or easy to admit, and nobody would endure to hear that he
does not serve Christ so much as he did serve the devil, he proves it
by what follows, and renders it credible by bringing that slavery
before us, and saying how they did serve him.[*]
417
Ver. 20. "For when ye were the servants of sin, ye
were free from righteousness."
Now what he says is somewhat of this kind, When ye
lived in wickedness, and impiety, and the worst of evils, the state of
compliance ye lived in was such that ye did absolutely no good thing at
all. For this is, "ye were free from righteousness." That is ye were
not subject to it, but estranged from it wholly. For ye did not even so
much as divide the manner of servitude between righteousness and sin,
but gave yourselves wholly up to wickedness. Now, therefore, since ye
have come over to righteousness, give yourselves wholly up to virtue,
doing nothing at all of vice, that the measure you give may be at least
equal. And yet it is not the mastership only that is so different, but
in the servitude itself there is a vast difference. And this too he
unfolds with great perspicuity, and shows what conditions they served
upon then, and what now. And as yet he says nothing of the harm
accruing from the thing, but hitherto speaks of the shame.
Ver. 21. "What fruit had ye then in those things
whereof ye are now ashamed?"
So great was the slavery, that even the recollection
of it now makes you ashamed; but if the recollection makes one ashamed,
the reality would much more. And so you gained now in two ways, in
having been freed from the shame; and also in having come to know the
condition you were in; just as then ye were injured in two ways, in
doing things deserving shame, and in not even knowing to be ashamed.
And this is worse than the former. Yet still ye kept in a state of
servitude. Having then proved most abundantly the harm of what took
place then from the shame of it, he comes to the thing in question. Now
what is this thing? "For the end of those things is death." Since then
shame seems to be no such serious evil, he comes to what is very
fearful, I mean death; though in good truth what he had before
mentioned were enough. For consider how exceeding great the mischief
must be, inasmuch as, even when freed from the vengeance due to
it, they could not get free of the shame. What wages then, he says, do
you expect from the reality, when from the bare recollection, and that
too when you are freed from the vengeance, you hide your face and
blush, though under such grace as you are ! But God's side is far
otherwise.
Ver. 22. "For now being made free from sin, and
become servants to God, ye have your fruit unto holiness, and the end
everlasting life."
Of the former, the fruit was shame, even after the
being set free. Of these the fruit is holiness, and where holiness is,
there is all confidence. But of those things the end is death, and of
these everlasting life. Do you see how he points out some things as
already given, and some as existing in hope, and from what are given he
draws proof of the others also, that is from the holiness of the life.
For to prevent your saying (i.e. as an objection) everything lies in
hope, he points out that you have already reaped fruits, first the
being freed from wickedness, and such evils as the very recollection of
puts one to shame; second, the being made a servant unto righteousness;
a third, the enjoying of holiness; a fourth, the obtaining of life, and
life too not for a season, but everlasting. Yet with all these, he
says, do but serve as ye served it. For though the master is far
preferable, and the service also has many advantages, and the rewards
too for which ye are serving, still I make no further demand. Next,
since he had mentioned arms and a king, he keeps on with the metaphor
in these words:
Ver. 23. "For the wages of sin is death, but the
gift of God is eternal life, through Jesus Christ our Lord."
After speaking of the wages of sin, in the case of
the blessings, he has not kept to the same order
(<greek>taxin</greek>, rank or relation): for he does not
say, the wages of good deeds, "but the gift of God;" to show, that it
was not of themselves that they were freed, nor was it a due they
received, neither yet a return, nor a recompense of labors, but by
grace all these things came about.[*] And so there was a superiority
for this cause also, in that He did not free them only, or change their
condition for a better, but that He did it without any labor or trouble
upon their part: and that He not only freed them, but also gave them
much more than before, and that through His Son. And the whole of this
he has interposed as having discussed the subject of grace, and
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being on the point of overthrowing the Law next. That these things then
might not both make them rather listless, he inserted the part about
strictness of life, using every opportunity of rousing the hearer to
the practice of virtue. For when he calls death the wages of sin, he
alarms them again, and secures them against dangers to come. For the
words he uses to remind them of their former estate, he also employs so
as to make them thankful, and more secure against any inroads of
temptations. Here then he brings the hortatory part to a stop, and
proceeds with the doctrines again, speaking on this wise.
Chap. vii. ver. 1. "Know ye not, brethren, for I
speak to them that know the Law."
Since then he had said, we are "dead to sin," he
here shows that not sin only, but also the Law, hath no dominion over
them. But if the Law hath none, much less hath sin: and to render his
language palatable, he uses a human example to make this plain by. And
he seems to be stating one point, but he sets down at once two
arguments for his proposition. One, that when a husband is dead, the
woman is no longer subject to her husband, and there is nothing to
prevent her becoming the wife of another man: and the other, that in
the present case it is not the husband only that is dead but the wife
also. So that one may enjoy liberty in two ways. Now if when the
husband is dead, she is freed from his power, when the woman is shown
to be dead also, she is much more at liberty. For if the one event
frees her from his power, much more does the concurrence of both. As he
is about to proceed then to a proof of these paints, he starts with an
encomium of the hearers, in these words, "Know ye not, brethren, for I
speak to them that know the Law, that is, I am saying a thing that is
quite agreed upon, and clear, and to men too that know all these things
accurately,
"How that the Law hath dominion over a man as long
as he liveth?"
He does not say, husband or wife, but "man," which
name is common to either creature; "For he that is dead," he says, "is
freed (Gr. justified) from sin." The Law then is given for the living,
but to the dead it ceaseth to be ordained (or to give commands). Do you
observe how he sets forth a twofold freedom? Next, after hinting this
at the commencement, he carries on what he has to say by way of proof,
in the woman's case, in the following way.
Ver. 2, 3. "For the woman which hath an husband is
bound by the Law to her husband, so long as he liveth: but if the
husband be dead, she is loosed from the Law of her husband. So then, if
while her husband liveth, she be married to another man, she is called
an adulteress: but if her husband be dead, she is free from that law;
so that she is no adulteress, though she be married to another man."
He keeps continually upon this point, and that with
great exactness, since he feels quite sure of the proof grounded on it:
and in the husband's place he puts the Law, but in the woman's, all
believers. Then he adds the conclusion in such way, that it does not
tally with the premiss; for what the context would require would be,
"and so, my brethren, the Law doth not rule over you, for it is
dead."[*] But he does not say so, but only in the premiss hinted it,
and in the inference, afterwards, to prevent what he says. being
distasteful, he brings the woman m as dead by saying,
"Wherefore, my brethren, ye also are become dead to
the Law."
As then the one or the other event gives rise to the
same freedom, what is there to prevent his showing favor to the Law
without any harm being done to the cause? "For the woman which hath an
husband is bound by the Law to her husband as long as he liveth." What
is become now (3 Mss. then)
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of those that speak evil of the Law?[1] Let them hear, how even when
forced upon it, he does not bereave it of its dignity, but speaks great
things of its power; if while it is alive the Jew is bound, and they
are to be called adulterers who transgress it, and leave it whiles it
is alive. But if they let go of it after it has died, this is not to be
wondered at. For in human affairs no one is found fault with for doing
this: "but if the husband be dead, she is loosed from the law of her
husband." You see how in the example he points out the Law as dead, but
in the inference he does not do so. So then if it be while her husband
liveth, the woman is called an adulteress. See how he dwells upon the
accusations of those who transgress the Law, while it is yet living.
But since he had put an end to it, he afterwards favors it with perfect
security, without doing any harm hereby to the faith. "For if while her
husband liveth, she be married to another man, she is called an
adulteress." Thus it would have been natural to say next, ye also, my
brethren, now the Law is dead, will not be judged guilty of adultery,
if ye become married to another husband. Yet he does not
use these words, but what? "Ye are become dead to the Law;" if ye
have been made dead, ye are no longer under the Law. For if, when the
husband is dead, the woman is no longer liable to it, much more when
herself is dead also she is freed from the former. Do you note the
wisdom of Paul, how he points out that the Law itself designs that we
should be divorced from it, and married to another? For there is
nothing, he means, against your living with another husband, now the
former is dead; for how should there be, since when the husband was
alive it allowed this to her who had a writing of divorcement?[2] But
this he does not set down, as it was rather a charge against the woman;
for although this had been granted, still it was not cleared of blame.
(Matt. xix. 7, 8.) For in cases where he has gained the victory by
requisite and accredited proofs, he does not go into
questions beyond the purpose; not being captious. The marvel then is
this, that it is the Law itself that acquits us who are divorced from
it of any charge, and so the mind of it was that we should become
Christ's. For it is dead itself, and we are dead; and the grounds of
its power over us are removed in a twofold way. But he is not content
with this alone, but also adds the reason of it. For he has not set
down death without special purpose, but brings the cross in again,
which had wrought these things, and in this way too he puts us under an
engagement. For ye have not been freed merely, he means, but it was
through the Lord's death. For he says,
"Ye are become dead to the Law by the Body of
Christ."
Now it is not on this only he grounds his
exhortation, but also on the superiority of this second husband. And so
he proceeds: "that ye should be married to another, even to Him Who is
raised from the dead."
Then to prevent their saying, If we do not choose to
live with another husband, what theft? For the Law does not indeed make
an adulteress of the widow who lives in a second marriage, but for all
that it does not force her to live in it. Now that they may not say
this, he shows that from benefits already conferred, it is binding on
us to choose it: and this he Days down more clearly in other passages,
where he says, "Ye are not your own;" and, "Ye are bought with a
price;" and, "Be not ye the servants of men" (1 Cor. vi. 19, 20; vii.
23); and again, "One died for all, that they which live should not
henceforth live unto themselves, but unto Him which died for them." (2
Cor. v. 15.) This is then what he here alludes to in the words, "By the
Body." And next he exhorts to better hopes, saying, "That we should
bring forth fruit unto God." For then, he means, ye brought forth fruit
unto death, but now unto God.
Vet. 5. "For when we were in the flesh, the motions
of sins, which were by the Law, did work in our members to bring forth
fruit unto death."
You see then the gain to be got from the former
husband! And he does not say when we were in the Law, so in every
passage shrinking from giving a handle to heretics ;[3] but "when we
were in the flesh," that is, in evil deeds, in a carnal life. What he
says then is, not that they were in the flesh before, but now they went
about without any bodies;[4] but by saying what he does, he neither
says that the Law is the cause of sins, nor yet frees it from odium.
For it held the rank of a bitter accuser, by making their sins bare:
since that, which enjoins more to him who is not minded to obey at all,
makes the offence greater. And this is why he does not say, the
"motions of sins" which were produced by the Law, but which "were
through the Law" (Rom. ii. 27), without adding any
420
"produced," but simply "through the Law," that is to say, which through
the Law were made apparent, were made known. Next that he might not
accuse the flesh either; he does not say which the members wrought, but
"which did work (or were wrought) in our members," to show that the
origin of the mischief was elsewhere, from the thoughts which wrought
in us, not from the members which had them working in them. For the
soul ranks as a performer, and the fabric of the flesh as a lyre,
sounding as the performer obliges it. So the discordant tune is to be
ascribed not to the latter, but to the former sooner than to the latter.
Ver. 6. "But now," he says, "we are delivered from
the Law." (<greek>kathrghqhmen</greek>, "made of no
effect.")
See how he again in this place spares the flesh and
the Law. For he does not say that the Law was made of no effect, or
that the flesh was made of no effect, but that we were made of no
effect (i.e., were delivered). And how were we delivered? Why by the
old man, who was held down by sin, being dead and buried. For this is
what he sets forth in the words, "being dead to that, wherein we were
held." As if he had said, the chain by which we were held down was
deadened and broken through, so that that which held down, namely sin,
held down no more. But do not fall back or grow listless. For you have
been freed with a view to being servants again, though not in the same
way, but "in newness of spirit, and not in the oldness of the letter."
Now what does he mean here? for it is necessary to disclose it here,
that when we come upon the passage, we may not be perplexed with it.
When then Adam sinned (he means), and his body became liable to death
and sufferings, it received also many physical losses, and the horse[1]
became less active and less obedient. But Christ, when He came, made it
more nimble for us through baptism, rousing it with the wing of the
Spirit. And for this reason the marks for the race, which they of old
time had to run, are not the same as ours. [2] Since then the race was
not so easy as it is now. For this reason, He desires them to be clear
not from murder only, as He did them of old time, but from anger also;
nor is it adultery only that He bids them keep clear of, but even the
unchaste look; and to be exempt not from false swearing only, but even
from true. (Matt. v. 21, 27, 33.) And with their friends He orders them
to love their enemies also. And in all other duties, He gives us a
longer ground to run over, and if we do but obey, threatens us with
hell, so showing that the things in question are not matters of
free-will offering for the combatants, as celibacy and poverty are, but
are binding upon us absolutely to fulfil. For they belong to necessary
and urgent requisites, and the man who does not do them is to be
punished to the utmost. This is why He said, "Except your righteousness
exceed the righteousness of the Scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven." (Matt. v. 20.) But he that does
not see the kingdom, shall certainly fall into hell. For this cause
Paul too says, "Sin shall not have dominion over you, because ye are
not under the Law, but under grace." And here again, "that ye should
serve in newness of spirit, and not in the oldness of the letter." For
it is not the letter that condemneth, that is the old Law, but the
Spirit that helpeth. And for this reason among the ancients, if any
were found practising virginity, it was quite astonishing. But now the
thing is scattered over every part of the world. And death in those
times some few men did with difficulty despise, but now in villages and
cities there are hosts of martyrs without number, consisting not of men
only, but even of women. [3] And next having done with this, he again
meets an objection which is rising, and as he meets it, gives
confirmation to his own object. And so he does not introduce the
solution of it as main argument, but by way of opposing this; that by
the exigency of meeting it, he may get a plea for saying what he
wishes, and make his accusation not so unpalatable. Having then said,
"in the newness of the Spirit, and not in the oldness of the letter,"
he proceeds.
Ver. 7. "What then? is the Law sin? God forbid."
Even before this he had been saying, that "the
motions of sins, which were by the Law did work in our members" (ver.
5): and, "sin shall have no dominion over you, for ye are not under the
Law." (vi. 14.) And that "where no law is, there is no transgression."
(iv. 15.) And, "but the Law came in, that the offence might abound" (v.
20); and, "the Law worketh wrath." (iv. 15.) Now as all these things
seem to bring the Law into disrepute, in order to correct the suspicion
arising from them, he supposes also an objection, and says, "What then,
is the Law sin? God forbid." Before the proof he uses this adjuration
to conciliate the hearer, and by
z
421
way of soothing any who was troubled at it. For so, when he had heard
this, and felt assured of the speaker's disposition, he would join with
him in investigating the seeming perplexity, and feel no suspicions of
him. Wherefore he has put the objection, associating the other with
him. Hence, he does not say, What am I to say? but "What shall we say
then?" As though a deliberation and a judgment were before them, and a
general meeting called together, and the objection came forward not of
himself, but in the course of discussion, and from real circumstances
of the case. For that the letter killeth, he means, no one will deny,
or that the Spirit giveth life (2 Cor. iii. 6); this is plain too, and
nobody will dispute it. If then these are confessedly truths, what are
we to say about the Law? that "it is sin? God forbid." Explain the
difficulty then. Do you see how he supposes the opponent to be present,
and having assumed the dignity of the teacher, he comes to the
explaining of it. Now what is this? Sin, he says, the Law is not. "Nay,
I had not known sin, but by the Law." Notice the reach of his wisdom !
What the Law is not, he has set down by way of objection, so that by
removing this, and thereby doing the Jew a pleasure, he may persuade
him to accept the less alternative. And what is this? Why that "I
had not known sin, but by the Law. For I had not known lust, except the
Law had said, Thou shalt not covet."
Do you observe, how by degrees he shows it to be not
an accuser of sin only, but in a measure its producer? Yet not from any
fault of its own, but from that of the froward Jews, he proves it was,
that this happened. For he has taken good heed to stop the mouths of
the Manichees, that accuse the Law; and so after saying, "Nay, I had
not known sin, but by the Law;" and, "I had not known lust, except the
Law had said, Thou shall not covet;" he adds,
Ver. 8. "But sin, taking occasion by the
commandment, wrought in me all manner of concupiscence."
Do you see how he has cleared it of all blame? For
"sin," he says, "taking occasion by the commandment," it was, and not
the Law, that increased the concupiscence, and the reverse of the Law's
intent was brought about. This came of weakness, and not of any
badness. For when we desire a thing, and then are hindered of it, the
flame of the desire is but increased. Now this came not of the Law; for
it hindered us (3 Mss. endeavored) of itself to keep us off from it;
but sin, that is, thy own listlessness and bad disposition, used what
was good for the reverse. But this is no fault in the physician, but in
the patient who applies the medicine wrongly. For the reason of the Law
being given was, not to inflame concupiscence, but to extinguish it,
though the reverse came of it. Yet the blame attaches not to it, but to
us. Since if a person had a fever, and wanted to take cold drink when
it was not good for him, and one were not to let him take his fill of
it, and so increase his lust after this ruinous pleasure, one could not
deservedly be found fault with. For the physician's business is simply
prohibiting it, but the restraining himself is the patient's. And what
if sin did take occasion from it? Surely there are many bad men who by
good precepts grow in their own wickedness. For this was the way in
which the devil ruined Judas, by plunging him into avarice, and making
him steal what belonged to the poor. However it was not the being
entrusted with the bag that brought this to pass, but the wickedness of
his own spirit. And Eve, by bringing Adam to eat from the tree, threw
him out of Paradise. But neither in that case was the tree
the cause, even if it was through it that the[1] occasion took
place. But if he treats the discussion about the Law with somewhat of
vehemence, do not feel surprise. For Paul is making a stand against the
present exigency, and suffers not his language to give a handle even to
those that suspected otherwise, but takes great pains to make the
present statement correct. Do not then sift what he is now going on to
say (4 Mss. "here saying") by itself, but put beside it the purpose by
which he is led on to speak of these things, and reckon for the madness
of the Jews, and their vigorous spirit of contention, which as he
desires earnestly to do away with, he seems to bear violently
(<greek>polus</greek> <greek>pnein</greek>)
against the Law, not to find fault with it, but to unnerve their vigor.
For if it is any reproach to the Law that sin taketh occasion by it,
this will be found to be the case in the New Testament also. For in the
New Testament there are thousands of laws, and about many more (" far
more," Field) important matters. And one may see the same come to pass
there also, not with regard to covetousness (lust, as v. 7) only, but
to all wickedness generally. For He says, "if I had not come and spoken
unto them, they had not had sin," (John xv. 22.) Here then sin finds a
footing in this fact, and so the greater punishment. And again when
Paul discourseth about grace, he says, "Of how much sorer punishment,
suppose ye, shall he be counted worthy, who hath trodden under foot the
Son of God."
422
(Heb. x. 29.) Has not then the worse punishment its origin from hence,
from the greater benefit? And the reason why he says the Greeks were
without excuse was, because being honored with the gift of reason, and
having gotten a knowledge of the beauty of the creation, and having
been placed in a fair way for being led by it to the Creator, they did
not so use the wisdom of God, as it was their duty. Seest thou that to
the wicked in all cases occasions of greater punishment result from
good things? But we shall not in this accuse the benefits of God, but
rather upon this even admire them the more: but we shall throw the
blame on the spirit of those who abuse the blessings to contrary
purpose. Let this then be our line with regard to the Law also. But
this is easy and feasible--the other is what is a difficulty. How is it
that he says "I had not known lust except the Law had said, Thou shall
not covet?" Now if man had not known lust, before he received the Law,
what was the reason for the flood, or the burning of Sodom? What does
he mean then? He means vehement lust: and this is why he did not say,
lust, but" all manner of concupiscence," intimating, in that, its
vehemency. And what, it will be said, is the good of the Law, if it
adds to the disorder? None; but much mischief even. Yet the charge is
not against the Law, but the listlessness of those who received it. For
sin wrought it, though by the Law. But this was not the purpose of the
Law, nay, the very opposite, Sin then became stronger, he says, and
violent. But this again is no charge against the Law but against their
obstinacy. "For without the Law sin is dead." That is, was not so
ascertainable. For even those before the Law knew that they had sinned,
but they came to a more exact knowledge of it after the giving of the
Law. And for this reason they were liable to a greater accusation:
since it was not the same thing to have nature to accuse them, and
besides nature the Law, which told them distinctly every charge.
Ver. 9. "For I was alive without the Law once."
When, pray, was that? Before Moses. See how he sets
himself to show that it, both by the things it did, and the things it
did not do, weighed down human nature. For when "I was alive without
the Law," he means, I was not so much condemned.
"But when the commandment came, sin revived, and I
died."
This seems indeed to be an accusing of the
Law. But if any one will look closely at it, it will be seen to be even
an encomium of it. For it did not give existence to sin that before was
not, but only pointed out what had escaped notice. And this is even a
praise of the Law, if at least before it they had been sinning without
perceiving it. But when this came, if they gained nothing besides from
it, at all events this they were distinctly made acquainted with, the
fact that they had been sinning. And this is no small point, with a
view to getting free from wickedness. Now if they did not get free,
this has nothing to do with the Law; which framed everything with a
view to this end, but the accusation lies wholly against their spirit,
which was perverse beyond all supposition.[1] For what took place was
not the natural thing,--their being injured by things profitable. And
this is why he says "And the commandment, which was ordained to life, I
found to be unto death." He does not say, "it was made," or "it brought
forth" death, but "was found," so explaining the novel and unusual kind
of discrepancy, and making the whole fall upon their own pate. For if,
he says, you would know the aim of it, it led to life, and was given
with this view. But if death was the issue of this, the fault is with
them that received the commandment, and not of this, which was leading
them to life. And this is a point on which he has thrown fresh light by
what follows.
Ver. 11. "For sin taking occasion by the commandment
deceived the, and by it slew me."
You observe how he everywhere keeps to sin, and
entirely clears the Law of accusation. And so he proceeds as follows.
Ver. 12. "Wherefore the law is holy, and the
commandment holy, and just, and good."
But, if ye be so minded, we will bring before you
the language of those who wrest these declarations. For this will make
our own statements clearer. For there are some that say, that he is not
here saying what he does of the Law of Moses, but some take it of the
law of nature; some, of the commandment given in Paradise. Yet surely
Paul's object everywhere is to annul this Law, but he has not any
question with those. And with much reason; for it was through a fear
and a horror of this that the Jews obstinately opposed grace. But it
does not appear that he has ever called the commandment in Paradise
"Law" at all; no, nor yet any other writer. Now to make this plainer
from what he has really said, let us follow out his words, retracing
the argument a little. Having then spoken to them about strictness of
conversa-
423
tion, he goes on to say, "Know ye not, brethren, how that the Law hath
dominion over a man as long as he liveth? Wherefore ye are become dead
to the Law." Therefore if these things are said about the natural law,
we are found to be without the natural law. And if this be true, we are
more senseless ,than the creatures which are without reason. Yet this
is not so, certainly. For with regard to the law in Paradise, there is
no need to be contentious, test we should be taking up a superfluous
trouble, by entering the lists against things men have made up their
minds upon. In what sense then does he say, "I should not have known
sin but by the Law?" He is speaking, not of absolute want of knowledge,
but of the more accurate knowledge. For if this were said of the law of
nature, how would what follows suit? "For I was alive," he says,
"without the Law once." Now neither Adam, nor any body else, can be
shown ever to have lived without the law of nature. For as soon as God
formed him, He put into him that law of nature, making it to dwell by
him as a security to the whole kind (Gr. Nature, see p. 365). And
besides this, it does not appear that he has anywhere called the law of
nature a commandment. But this he calls as well a commandment, and that
"just and holy," as a "spiritual law." But the law of nature was not
given to us by the[1] Spirit. For barbarians, as well as Greeks and
other men, have this law. Hence it is plain, that it is the Mosaic Law
that he is speaking of above, as well as afterwards, and in all the
passages. For this cause also he calls it holy, saying, "Wherefore the
Law is holy, and the commandment holy, and just, and good." For even
though the Jews have been unclean since the Law, and unjust and
covetous, this does not destroy the virtue of the Law, even as their
unbelief doth not make the faith of God of none effect. So from all
these things it is plain, that it is of the Law · of Moses that
he here speaks.
Ver. 13. "Was then that which is good made death
unto me? God forbid. But sin that it might appear sin." (4 Mss. om.
<greek>h</greek>.)
That is, that it might be shown what great evil sin
is, namely, a listless will, an inclinableness to the worse side, the
actual doing (3 Mss. om. this clause), and the perverted judgment. For
this is the cause of all the evils; but he amplifies it by pointing out
the exceeding grace of Christ, and teaching them what an evil He freed
the human race from, which, by the medicines used to cure it, had
become worse, and was increased by the preventives. Wherefore he goes
on to say: "That sin, by the commandment, might become exceeding
sinful." Do you see how these things are woven together everywhere? By
the very means he uses to accuse sin, he again shows the excellency of
the Law. Neither is it a small point which he has gained by showing
what an evil sin is, and unfolding the whole of its poison, and
bringing it to view. For this is what he shows, by saying, "that sin by
the commandment might become exceeding sinful." That is, that it may be
made clear what an evil sin is, what a ruinous thing. And this is what
was shown by the commandment. Hereby he also shows the preëminence
of grace above the Law, the preëminence above, not the conflict
with, the Law. For do not look to this fact, that those who received it
were the worse for it; but consider the other, that the Law had not
only no design of drawing wickedness out to greater lengths, but even
seriously aimed at hewing down what already existed. But if it had no
strength, give to it indeed a crown for its intention, but adore more
highly the power of Christ, which abolished, cut away: and plucked up
the very roots an evil so manifold and so hard to be overthrown. But
when you hear me speak of sin, do not think of it as a substantial[2]
power, but evil doing, as it comes upon men and goes from them
continually, and which, before it takes place, has no being, and when
it has taken place, vanishes again. This then was why the Law was
given. Now no law is ever given to put an end to things natural, but in
order to correct a way of acting purposely wicked. And this the
lawgivers that are without too are aware of, and all mankind in
general. For it is the evils from viciousness alone that they are for
setting right, and they do not undertake to extirpate those allotted us
along with our nature; since this they cannot do. For things natural
remain unalterable (Arist. Eth. b. 2, c. 1), as we have told you
frequently in other discourses also.
And so let us leave these contests, and again
practise ourselves in exhortation. Or rather, this last part belongs to
those contests. For if we cast out wickedness, we should bring virtue
in also: and by these means we shall clearly teach that wickedness is
no natural evil, and shall be able easily to stop the mouths of them
that enquire for the origin of evil, not by means of words only, but of
actions also, since we share the same nature
424
with them, but are freed from their wickedness. For let us not be
looking at the laboriousness of virtue, but at the possibility of
succeeding in it. But if we be in earnest, it will be at once light and
palatable to us. But if you tell me of the pleasure of vice, tell out
its end too. For it issueth in death, even as virtue leadeth us to
life. Or if you think fit let us rather scrutinize them both even
before their end; for we shall see that vice has a great deal of pain
attached to it, and virtue great pleasure. For what pray is so painful
as a bad conscience? or what more pleasing than a good hope? For there
is nothing, assuredly there is nothing, which is used to cut us so
deep, and press so hard on us, as the expectation of evil: nothing that
so keeps us up, and all but gives us wings, as a good conscience. And
this we may get a knowledge of even by what takes place before our
eyes. For they that dwell in a prison, and are in expectation of
sentence against them let them have the enjoyment of luxury repeated
beyond count, live a more afflicting life than those that go a begging
by the by-roads, yet with nothing upon their consciences to trouble
them. For the expectation of a dreadful end will not let them perceive
those pleasures which they have in their hands. And why do I speak of
prisoners? Why, as for those that are living out of prison, and have a
good fortune, yet have a bad conscience about them, handicraftsmen that
work for their bread, and spend the whole day amid their labor, are in
a far better plight than they. And for this reason too we say, How
miserable the gladiators are (though seeing them as we do in taverns,
drunken, luxurious, gormandizing), and call them the most miserable of
men, because the calamity of the end which they must expect is too
great to admit of comparison with that pleasure. Now if to them a life
of this sort seems to be pleasing, remember what I am continually
telling you, that it is no such marvel that a man who lives in vice
should not flee from the misery and pain of vice. For see how a thing
so detestable as that, yet seems to be delectable to those who practice
it. Yet we do not on this account say, how happy they are, for this is
just the very reason why we think them pitiable, because they have no
notion of the evils they are amongst. And what would you say of
adulterers, who for a little pleasure undergo at once a disgraceful
slavery, and a loss of money, and a perpetual fear (Hor. Sat. II. vii.
58-67), and in fact the very life of a Cain, or rather one that is even
much worse than his; filled with fears for the present, and
trembling for the future, and suspecting alike friend and foe, and
those that know about it, and those that know-nothing? Neither when
they go to sleep are they quit of this struggle, their bad conscience
shaping out for them dreams that abound with sundry terrors, and in
this way horrifying them. Far otherwise is the chaste man, seeing he
passes the present life unshackled and at full liberty. Weigh then
against the little pleasure, the sundry fluctuations of these terrors,
and with the short labor of continency, the calm of an entire life; and
you will find the latter hath more of pleasantness than the former. But
as for the man that is set upon plundering and laying hands upon other
men's goods, tell me if he has not to undergo countless pains in the
way of running about, fawning upon slaves, freemen, doorkeepers;
alarming and threatening, acting shamelessly, watching, trembling, in
agony, suspecting everything. Far otherwise is the man that holds
riches in contempt, for he too enjoys pleasure in abundance, and
lives with no fear, and in perfect security. And if any one were to go
through the other instances of vice, he would find much trouble, and
many rocks. But what is of greater importance is, that in the case of
virtue the difficulties come first, and the pleasant part afterwards,
so the trouble is even thus alleviated. But in the case of vice, the
reverse. After the pleasure, the pains and the punishments, so that by
these besides the pleasure is done away. For as he who waits for the
crown, perceives nothing of present annoyance, so he that has to expect
the punishments after the pleasures has no power of gathering in a
gladness that is unalloyed, since the fear puts everything in
confusion. Or rather if any one were to scrutinize the thing with care,
even before the punishment which follows upon these things, he would
find that even at the very moment when vice is boldly entered upon, a
great deal of pain is felt. And, if you think fit, let us just examine
this in the case of those who plunder other men's goods. Or those who
in any way get together money, and setting aside the fears, and
dangers, and trembling, and agony, and care, and all these things, let
us suppose the case of a man, who has got rich without any annoyance,
and feels sure about maintaining his present fortune (which he has no
means of doing, still for all that let it be assumed for argument's
sake). What sort of pleasure then is he to gather in from having so
much about him? On the contrary, it is just this very thing that will
not let him be glad-hearted. For as long as ever he desires other
things besides, he is still upon the rack.
425
Because desire gives pleasure at the time it has come to a stand. If
thirsty, for instance, we feel refreshed, when we have drunk as much as
we wish; but so long as we keep thirsty, even if we were to have
exhausted all the fountains in the world, our torment were but growing
greater; even if we were to drink up ten thousand rivers, our state of
punishment were more distressing. And thou also, if thou wert to
receive the goods of the whole world, and still to covet, wouldest make
thy punishment the greater, the more things thou hadst tasted of. Fancy
not then that from having gathered a great sum together thou shall have
aught of pleasure, but rather by declining to be rich. But if thou
covetest to be rich thou wilt be always under the scourge. For this is
a kind of love that does not reach its aim; and the longer journey thou
hast gone, the further off thou keepest from the end. Is not this a
paradox then, a derangement, a madness in the extreme? Let us then
forsake this first of evils, or rather let us not even touch this
covetousness at all. Yet, if we have touched it, let us spring away
from its first motions (<greek>prooimiwn</greek>). For this
is the advice the writer of the Proverbs gives us, when he speaks about
the harlot: "Spring away," he says, "tarry not, neither go thou near to
the door of her house" (Prov. v. 8): this same thing I would say to you
about the love of money. For if by entering gradually you fall into
this ocean of madness, you will not be able to get up out of it with
ease, and as if you were in whirlpools,[1] struggle as often as ever
you may, it will not be easy for you to get clear; so after falling
into this far worse abyss of covetousness, you will destroy your own
self, with all that belongs to you. (Acts viii. 20.) And so my advice
is that we be on our watch against the beginning, and avoid little
evils, for the great ones are gendered by these. For he who gets into a
way of saying at every sin, This matters nothing! will by little and
little ruin himself entirely. At all events it is this which has
introduced vice; which has opened the doors to the robber (5 Mss.
devil), which has thrown down the walls of cities, this saying at each
sin, "This matters nothing!" Thus in the case of the body too, the
greatest of diseases grow up, when trifling ones are made light
of. If Esau had not first been a traitor to his birthright, he would
not have a become unworthy of the blessings. If he had not
rendered himself unworthy of the blessings, he would not have had the
desire of going on to fratricide. If Cain had not fallen in love with
the first place, but had left that to God, he would not have had the
second place. Again, when he had the second place, if he had listened
to the advice, he would not have travailed with the murder. Again, if
after doing the murder he had come to repentance, when God called him,
and had not answered in an irreverent way, he would not have had to
suffer the subsequent evils. But if those before the Law did owing to
this listlessness come to the very bottom of misery, only consider what
is to become of us, who are called to a greater contest, unless we take
strict heed unto ourselves, and make speed to quench the sparks of'
evil deeds before the whole pile is kindled. Take an instance of my
meaning. Are you in the habit of false swearing? do not stop at this
only, but away with all swearing, and you will have no further need of
trouble. For it is far harder for a man that swears to keep from false
swearing, than to abstain from swearing altogether.[2] Are you an
insulting and abusive person? a striker too? Lay down as a law for
yourself not to be angry or brawl in the least, and with the root the
fruit also will be gotten rid of. Are you lustful and dissipated? Make
it your rule again not even to look at a woman (Job xxxi. 1), or to go
up into the theatre, or to trouble yourself with the beauty of other
people whom you see about. For it is far easier not even to look at a
woman of good figure, than after looking and taking in the lust, to
thrust out the perturbation that comes thereof, the struggle being
easier in the preliminaries (<greek>prooimiois</greek>). Or
rather we have no need of a struggle at all if we do not throw the
gates open to the enemy, or take in the seeds of mischief
(<greek>kakias</greek>). And this is why Christ chastised
the man who looks unchastely upon a woman (Matt. v. 28), that He might
free us from greater labor, before the adversary became strong, bidding
us cast him out of tile house while he may be cast out even with ease.
For what need to have superfluous trouble, and to get entangled with
the enemies, when without entanglement we may erect the trophy, and
before the wrestling seize upon the prize? For it is not so great a
trouble not to look upon beautiful women, as it is while looking to
restrain one's
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self. Or rather the first would be no trouble at all, but immense toil
and labor comes on after looking. Since then this trouble is less (most
Mss. add, "to the incontinent"), or rather there is no labor at all,
nor trouble, but the greater gain, why do we take pains to plunge into
an ocean of countless evils? And farther, he who does not look upon a
woman will overcome such lust not only with greater ease, but with a
higher purity, as he on the other hand who does look, getteth free with
more trouble, and not without a kind of stain,[1] that is, if he does
get free at all. For he that does not take a view of the beautiful
figure, is pure also from the lust that might result. But he who
lusteth to look, after first laying his reason low, and polluting it in
countless ways, has then to cast out the stain that came of the lust,
that is, if he do cast it out. This then is why Christ, to prevent our
suffering in this way, did not prohibit murder only, but wrath; not
adultery only, but an unchaste look even: not perjury only, but all
swearing whatsoever. Nor does he make the measure of virtue stop here,
but after having given these laws, He proceeds to a still greater
degree. For after keeping us far away from murder, and bidding us to be
clear of wrath, He bids us be ready even to suffer ill, and
not to be prepared to suffer no more than what he who attacks us
pleases, but even to go further, and to get the better of his utmost
madness by the overflowingness of our own Christian spirit
(<greek>ths</greek> <greek>oikeias</greek>
<greek>figosofias</greek>). For what He says is not,
"If a man smite thee on thy right cheek, bear it nobly and
hold thy peace;" but He adds to this the yielding to him the other too.
For He says, "Turn to him the other also." (Matt. v. 39.) This then is
the brilliant victory, to yield him even more than what he wishes, and
to go beyond the bounds of his evil desire by the profuseness of one's
own patient endurance. For in this way you will put a stop to his
madness, and also receive from the second act again the reward of the
first, besides putting a stop to wrath against him. See you, how in all
cases it is we that have it in our power not to suffer ill, and not
they that inflict it? Or rather it is not the not suffering ill alone,
but even the having benefits (Sav. conj.
<greek>paqein</greek> <greek>eu</greek>, so 2
Mss.) done us that we have in our own power. And this is the truest
wonder, that we are so far from being injured, if we be right-minded,
that we are even benefited, and that too by the very things that we
suffer unjustly at the hands of others. Reflect then; has such an one
done you an affront? You have the power of making this affront redound
to your honor. For if you do an affront in return, you only increase
the disgrace. But if you bless him that did you the affront, you will
see that all men give you victory, and proclaim your praise. Do you see
how by the things wherein we are wronged, we get good done unto us if
we be so minded? This one may see happening in the case of money
matters, of blows, and the same in everything else. For if we requite
them with the opposite, we are but twining a double crown about us, one
for the ills we have suffered, as well as one for the good we are
doing. Whenever then a person comes and tells you that "such an one has
done you an affront, and keeps continually speaking ill of you to
everybody," praise the man to those who tell you of him. For thus even
if you wish to avenge yourself, you will have the power of inflicting
punishment. For those who hear you, be they ever so foolish, will
praise you, and hate him as fiercer than any brute beast, because he,
without being at all wronged, caused you pain, but you, even when
suffering wrong, requited him with the opposite. And so you will have
it in your power to prove that all that he said was to no purpose. For
he who feels the tooth of slander, gives by his vexation a proof that
he is conscious of the truth of what is said. But he who smiles at it,
by this very thing acquits himself of all suspicion with those who are
present. Consider then how many good things you cull together from the
affair. First, you rid yourself of all vexation and trouble. Secondly
(rather this should come first), even "if you have sins, you put them
off,[2] as the Publican did by bearing the Pharisee's accusation
meekly. Besides, you will by this practice make your soul heroic (Gr.
philosophic), and will enjoy endless praises from all men, and will
divest yourself of any suspicion arising from what is said. But even if
you are desirous of taking revenge upon the man, this too will follow
in full measure, both by God's punishing him for what he has said, and
before that punishment by thy heroic conduct standing to him in the
place of a mortal blow.[3] For there is nothing that cuts those who
affront us so much to the heart, as for us who are affronted to smile
at the affront. As then from behaving with Christian heroism so many
honors will accrue to us, so from being little-minded just the
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opposite will befall us in everything. For we disgrace ourselves, and
also seem to those present to be guilty of the things mentioned, and
fill our soul with perturbation, and give our enemy pleasure, and
provoke God, and add to our former sins. Taking then all this into
consideration, let us flee from the abyss of a little mind
<greek>mikroYukias</greek>, and take refuge in the port of
patient endurance <greek>makroqumias</greek>, that here we
may at once "find rest unto our souls" (Matt. xi. 29), as Christ also
set forth, and may attain to the good things to come, by the grace and
love toward man, etc.
HOMILY XIII.
ROM. VII. 14.
"For we know that the Law is spiritual: but I am carnal, sold under
sin."
After having said that great evils had taken place,
and that sin, taking occasion by the commandment, had grown stronger,
and the opposite of what the Law mainly aimed at had been the result,
and after having thrown the hearer into a great deal of perplexity, he
goes on next to give the rationale of these events, after first
clearing the Law of any ill suspicion. For lest--upon hearing that it
was through the commandment that sin took that occasion, and that it
was when it came that sin revived, and through it deceived and
killed--any one should suppose the Law to be the source of these evils,
he first sets forth its defence with considerable advantage, not
clearing it from accusation only, but encircling it also with the
utmost praise. And this he lays down, not as granting it for his own
part, but as declaring a universal judgment. "For we know," he says,
"that the Law is spiritual." As if he had said, This is an allowed
thing, and self-evident, that it "is spiritual," so far is it from
being the cause of sin, or to blame for the evils that have happened.
And observe, that he not only clears it of accusation, but bestows
exceeding great praise upon it. For by calling it spiritual, he shows
it to be a teacher of virtue and hostile to vice; for this is what
being spiritual means, leading off from sin of every kind' And this the
Law did do, by frightening, admonishing, chastening, correcting,
recommending every kind of virtue. Whence then, was sin produced, if
the teacher was so admirable? It was from the listlessness of its
disciples. Wherefore he went on to say, "but I am carnal;" giving us a
sketch now of man, as comporting himself in the Law, and before the
Law.[*] "Sold under sin." Because with death (he means) the throng of
passions also came in. For when the body had become mortal, it was
henceforth a necessary thing for it to receive concupiscence, and
anger, and pain, and all the other passions, which required a great
deal of wisdom <greek>FilsoFas</greek> to prevent their
flooding us, and sinking reason in the depth of sin. For in themselves
they were not sin,[1] but, when their extravagancy was unbridled, it
wrought this effect. Thus (that I may take one of them and examine it
as a specimen) desire is not sin: but when it has run into
extravagance, being not minded to keep within the laws of marriage,[2]
but springing even upon other men's wives; then the thing henceforward
becomes adultery, yet
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not by reason of the desire, but by reason of its exorbitancy. And
observe the wisdom of Paul. For after praising the Law, he hastens
immediately to the earlier period, that he may show the state of our
race, both then and at the time it received the Law, and make it plain
how necessary the presence of grace was, a thing he labored on every
occasion to prove. For when he says, "sold under sin," he means it not
of those who were under the Law only, but of those who had lived before
the Law also, and of men from the very first. Next he mentions the way
in which they were sold and made over.
Ver. 15. "For that which I do, I know not."
What does the "I know not" mean?--I am ignorant. And
when could this ever happen? For nobody ever sinned in ignorance. Seest
thou, that if we do not receive his words with the proper caution, and
keep looking to the object of the Apostle, countless incongruities will
follow? For if they sinned through ignorance, then they did not deserve
to be punished. As then he said above, "for without the Law sin is
dead," not meaning that they did not know they were sinning, but that
they knew indeed, but not so distinctly; wherefore they were punished,
but not so severely: and again; "I should not have known lust;" not
meaning an entire ignorance of it, but referring to the most distinct
knowledge of it; and said, that it also "wrought in me all manner of
concupiscence, not meaning to say that the commandment made the
concupiscence, but that sin through the commandment introduces an
intense degree of concupiscence;so here it is not absolute ignorance
that he means by saying, "For what I do, I know not;" since how then
would he have pleasure in the law of God in his inner man? What then is
this, "I know not?" I get dizzy, he means, I feel carried away,[1] I
find a violence done to me, I get tripped up without knowing how. Just
as we often say, Such an one came and carried me away with him, without
my knowing how; when it is not ignorance we mean as an excuse, but to
show a sort of deceit, and circumvention, and plot. "For what I would,
that I do not: but what I hate, that I do." How then canst thou be said
not to know what thou art doing? For if thou willest the good, and
hatest the evil, this requires a perfect knowledge. Whence it appears
that he says, "that I would not," not as denying free will, or as
adducing any constrained necessity. For if it was not willingly, but by
compulsion, that we sinned, then the punishments that took place before
would not be justifiable. But as in saying "I know not," it was not
ignorance he set before us, but what we have said; so in adding the
"that I would not," it is no necessity he signifies, but the
disapproval he felt of what was done.[2] Since if this was not his
meaning in saying, "That which I would not, that I do:" he would else
have gone on, "But I do what I am compelled and enforced to." For this
is what is opposed to willing and power
<greek>exousia</greek>. But now he does not say this, but
in the place of it he has put the word, "that I hate," that you might
learn how when he says, "that I would not," he does not deny the power.
Now, what does the "that I would not" mean? It means, what I praise
not, what I do not approve, what I love not. And in contradistinction
to this, he adds what follows; "But what I hate, that I do."
Ver. 16. "If then I do that which I would not, I
consent unto the Law, that it is good."
You see here, that the understanding is not yet
perverted, but keeps up its own noble character even during the action.
For even if it does pursue vice, still it hates it the while, which
would be great commendation, whether of the natural or the written Law.
For that the Law is good, is (he says) plain, from the fact of my
accusing myself, when I disobey the Law, and hate what has been done.
And yet if the Law was to blame for the sin, how comes it that he felt
a delight in it, yet hated what it orders to be done? For, "I consent,"
he says, "unto the Law, that it is good."
Ver 17, 18. "Now then it is no more I that do it,
but sin that dwelleth in me. For I know that in me, that is, in my
flesh, dwelleth no good thing."
On this text, those who find fault with the flesh,
and contend it was no part of God's creation, attack us. What are we to
say then? Just what we did before, when discusssing the Law: that as
there he makes sin answerable for everything so here also. For he does
not say, that the flesh worketh it, but just the contrary, "it is not I
that do it, but sin that dwelleth in me." But if he does say that
"there dwelleth no good thing in it," still this is no charge against
the
429
flesh. For the fact that "no good thing dwelleth in it," does not show
that it is evil itself. Now we admit, that the flesh is not so great as
the soul, and is inferior to it, yet not contrary, or opposed to it, or
evil; but that it is beneath the soul, as a harp beneath a harper, and
as a ship under the pilot. And these are not contrary to those who
guide and use them, but go with them entirely, yet are not of the same
honor with the artist. As then a person who says, that the art resides
not in the harp or the ship, but in the pilot or harper, is not finding
fault with the instruments, but pointing out the great difference
between them[1] and the artist; so Paul in saying, that "in my flesh
dwelleth no good thing," is not finding fault with the body, but
pointing out the soul's superiority.. For this it is that has the whole
duty or pilotage put into its hands, and that of playing. And this Paul
here points out, giving the governing power to the soul, and after
dividing man into these two things, the soul and the body, he says,
that the flesh has less of reason, and is destitute of discretion, and
ranks among things to be led, not among things that lead. But the soul
has more wisdom, and can see what is to be done and what not, yet is
not equal to pulling in the horse as it wishes. And this would be a
charge not against the flesh only, but against the soul also, which
knows indeed what it ought to do, but still does not carry out in
practice what seems best to it. "For to will," he says, "is present
with me; but how to perforth that which is good, I find not." Here
again in the words, "I find not," he does not speak of any ignorance or
perplexity, but a kind of thwarting and crafty assault made by sin,
which he therefore points more clearly out in the next words.
Ver. 19, 20. "For the good that I would I do not:
but the evil which I would not that I do. Now if I do that I would not,
it is no more Ithat do it but sin that dwelleth in me."
Do you see, how he acquits the essence of the soul,
as well as the essence of the flesh, from accusation, and removes it
entirely to sinful actions? For if the soul willeth not the evil, it is
cleared: and if he does not work it himself, the body too is set free,
and the whole may be charged upon the evil moral choice. Now the
essence of the soul and body and of that choice are not the same, for
the two first are God's works, and the other is a motion from
ourselves, towards whatever we please to direct it For willing is
indeed natural <greek>emFuton</greek>, and is from God:but
willing on this wise is our own, and from our own mind.
Ver. 21. "I find then a law, that when I would do
good, evil is present with me."
What he says is not very clear. What then is it that
is said? I praise the law, he says, in my conscience, and I find it
pleads on my side so far as I am desirous of doing what is right, and
that it invigorates this wish For as I feel a pleasure in it, so does
it yield praise to my decision. Do you see how he shows, that the
knowledge of what is good and what is not such is an original and
fundamental part of our nature, and that the Law of Moses praises it,
and getteth praise from it? For above he did not say so much as I get
taught by the Law, but "I consent to the Law;" nor further on that I
get instructed by it, but "I delight in" it. Now what is" I delight?"
It is, I agree with it as right, as it does with me when wishing to do
what is good. And so the willing what is good and the not willing what
is evil was made a fundamental part of us from the first. But the Law,
when it came, was made at once a stronger accuser in what was bad, and
a greater praiser in what was good. Do you observe that in every place
be bears witness to its having a kind of intensitiveness and additional
advantage, yet nothing further? For though it praises and I delight in
it, and wish what is good the "evil is" still "present with me," and
the agency of it has not been abolished. And thus the Law, with a man
who determines upon doing anything good, only acts so far as auxiliary
to him, as that it has the same wish as himself. Then since he had
stated it indistinctly, as he goes on he gives a yet more distinct
interpretation, by showing how the evil is present, how too the Law is
a law to such a person only who has a mind to do what is good.
Ver. 22. "For I delight," he says, "in the law of
God after the inward man."
He means, for I knew even before this what was good,
but when I find it set down in writing, I praise it.
Ver. 23. "But I see another law warring against the
law of my mind."
Here again he calls sin a law warring against the
other, not in respect of good order, but from the strict obedience
yielded to it by those who comply with it. As then it gives the name of
master <greek>kurion</greek> Matt. vi. 24; Luke xvi. 13) to
Mammon, and of god
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(Phil. iii. 19) to the belly, not because of their intrinsically
deserving it, but because of the extreme obsequiousness of their
subjects so here he calls sin a law, owing to those who are so
obsequious to it, and are afraid to leave it, just as those who
have received the Law dread leaving the Law. This then, he means, is
opposed to the law of nature; for this is what is meant by "the law of
my mind." And he next represents an array and battle, and refers[1] the
whole struggle to the law of nature. For that of Moses was subsequently
added over and above: yet still both the one and the other, the one as
teaching, the other as praising what was right, wrought no great
effects in this battle; so great was the thraldom of sin, overcoming
and getting the upper hand as it did. And this Paul setting, forth, and
showing the decided <greek>kata</greek>
<greek>k</greek>,s232><greek>atos</greek>
victory it had, says, "I see another law warring against the law of my
mind, and bringing me into captivity." He does not use the word
conquering only, but "bringing me into captivity to the law of sin." He
does not say the bent of the flesh, or the nature of the flesh, but
"the law of sin." That is, the thrall, the power. In what sense then
does he say, "Which is in my members?" Now what is this? Surely it does
not make the members to be sin, but makes them as distinct from sin as
possible. For that which is in a thing is diverse from that wherein it
is. As then the commandment also is not evil, because by it sin took
occasion, so neither is the nature of the flesh, even if sin subdues us
by means of it. For in this way the soul will be evil, and much more so
too, since it has authority in matters of action. But these things are
not so, certainly they are not. Since neither if a tyrant and a robber
were to take possession of a splendid mansion and a king's court, would
the circumstance be any discredit to the house, inasmuch as the entire
blame would come on those who contrived such an act. But the enemies of
the truth, along with their impiety, fall unawares also into great
unreasonableness. For they do not accuse the flesh only, but they also
disparage the Law. And yet if the flesh were evil, the Law would be
good. For it wars against the Law, and opposes it. If, however, the Law
be not good, then the flesh is good.[*] For it wars and fights against
it even by their own account. How come they then to assert that both
belong to the devil, putting things opposed to each other before us? Do
you see, along with their impiety, how great is their unreasonableness
also? But such doctrines as these are not the Church's, for it is the
sin only that she condemns; and both the Laws which God has given, both
that of nature and that of Moses, she says are hostile to this, and not
to the flesh; for the flesh she denies to be sin, for it is a work of
God's, and one very useful too in order to virtue, if we live soberly.
Ver. 24. "O wretched man that I am! who shall
deliver me from the body of this death?"
Do you notice what a great thraldom that of vice is,
in that it overcomes even a mind that delighted in the Law? For no one
can rejoin, he means, that I hate the Law and abhor it, and so sin
overcomes me. For "I delight in it, and consent to it," and flee for
refuge to it, yet still it had not the power of saving one who had fled
to it. But Christ saved even one that fled from Him. See what a vast
advantage grace has! Yet the Apostle has not stated it thus; but with a
sigh only, and a great lamentation, as if devoid of any to help him, he
points out by his perplexity the might of Christ, and says, "O wretched
man that I am! who shall deliver me from the body of this death?" The
Law has not been able: conscience has proved unequal to it, though it
praised what was good, and did not praise it only, but even fought
against the contrary of it. For by the very words "warreth against" he
shows that he was marshalled against it for his part. From what quarter
then is one to hope for salvation?
Ver. 25. "I thank God through Jesus Christ our Lord."
Observe how he shows the necessity of having grace
present with us, and that the well-doings heroin belong alike to the
Father and the Son. For if it is the Father Whom he thanketh, still the
Son is the cause of this: thanksgiving. But when you hear him say, "Who
shall deliver me from the body of this death?" do not suppose him to be
accusing the flesh. For he does not say "body of sin," but "body of
death:" that is, the mortal body--that which hath been overcome by
death, not that which gendered death. And this is no proof of the evil
of the flesh, but of the marring <greek>ephreias</greek>,
thwarting) it has undergone. As if any one who was take captive by the
savages were to be said to belong to the savages, not as being a
savage, but as being detained by them: so the body is said to be
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of death, as being held down thereby, not as producing it. Wherefore
also it is not the body that he himself wishes to be delivered from,
but the mortal body, hinting, as I have often said, that from its
becoming subject to suffering,[1] it also became an easy prey to sin.
Why then, it may be said, the thraldom of sin being so great before the
times of grace, were men punished for sinning? Because they had such
commands given them as might even under sin's dominion be accomplished.
For he did not draw them to the highest kind of conversation, but
allowed them to enjoy wealth, and did not forbid having several wives,
and to gratify anger in a just cause, and to make use of luxury within
bounds.[2] (Matt. v. 38.) And so great was this condescension, that the
written Law even required less than the law of nature. For the law of
nature ordered one man to associate with one woman throughout. And this
Christ shows in the words, "He which made them at the beginning, made
them male and female." (ib. xix. 4.) But the Law of Moses neither
forbade the putting away of one and the taking in of another, nor
prohibited the having of two[3] at once! (ib. v. 31.) And besides this
there are also many other ordinances of the Law, that one might see
those who were before its day fully performing, being instructed by the
law of nature. They therefore who lived under the old dispensation had
no hardship done them by so moderate a system of laws being imposed
upon them. But if they were not, on these terms, able to get the upper
hand, the charge is against their own listlessness. Wherefore Paul
gives thanks, because Christ, without any rigorousness about these
things, not only demanded no account of this moderate amount,[4] but
even made us able to have a greater race set before us. And therefore
he says, "I thank my God through Jesus Christ." And letting the
salvation which all agreed about pass, he goes from the points he had
already made good, to another further point, in which he states that it
was not our former sins only that we were freed from, but we were
also made invincible for the future. For "there is," he says,
"now no condemnation to them which are in Christ Jesus, who walk not
after the flesh." Yet he did not say it before he had first
recalled to mind our former condition again in the words, "So then with
the mind I myself serve the law of God, but with the flesh the law of
sin."
Chap. viii. ver. 1. "There is therefore no
condemnation to them which are in Christ Jesus."
Then as the fact that many fall into sin even after
baptism presented a difficulty <greek>antepipten</greek>,
he consequently hastened to meet it, and says not merely "to them that
are in Christ Jesus," but adds, "who walk not after the flesh;" so
showing that all afterward comes of our listlessness. For now we have
the power of walking not after the flesh, but then it was a difficult
task. Then he gives another proof of it by the sequel, in the words,
Ver. 2. "For the law of the Spirit of life hath made
me free."
It is the Spirit he is here calling the law of the
Spirit. For as he calls sin the law of sin, so he here calls the Spirit
the law of the Spirit. And yet he named that of Moses as such, where he
says, "For we know that the Law is spiritual." What then is the
difference? A great and unbounded one. For that was spiritual, but this
is a law of the Spirit. Now what is the distinction between this and
that? The other was merely given by the Spirit, but this even
furnisheth those that receive it with the Spirit in large measure.
Wherefore also he called it the law of life[5] in contradistinction to
that of sin, not that of Moses. For when he says, It freed me[6] from
the law of sin and death, it is not the law of Moses that he is here
speaking of, since in no case does he style it the law of sin: for how
could he one that he had called "just and holy" so often, and
destructive of sin too? but it is that which warreth against the law of
the mind. For this grievous war did the grace of the Spirit put a stop
to, by slaying sin, and making the contest light to us and crowning us
at the outstart, and then drawing us to the struggle with abundant
help. Next as it is ever his wont to turn from the Spirit to the Son
and the Father, and to reckon all our estate to lean upon the Trinity?
so doth he here also. For after saying, "Who shall deliver me from the
body of this death," he pointed at the Father as doing this by the Son,
then again at the Holy Spirit along with the Son. "For the law of the
Spirit of Life in Christ Jesus hath made me free, he says. Then again,
at the Father and the Son;
Ver. 3. "For what the Law could not do,"
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he saith, "in that it was weak through the flesh God sending His own
Son in the likeness of sinful flesh, and for sin, condemned sin in the
flesh."
Again, he seems indeed to be disparaging the Law.
But if any one attends strictly, he even highly praises it, by showing
that it harmonizes with Christ, and gives preference to the same
things. For he does not speak of the badness of the Law, but of "what
it could not do;" and so again, "in that it was weak," not, "in that it
was mischievous, or designing." And even weakness he does not ascribe
to it, but to the flesh, as he says, "in that it was weak through the
flesh," using the word "flesh" here again not for the essence and
subsistency itself, but giving its name to the more carnal sort of
mind. In which way lie acquits both the body and the Law of any
accusation. Yet not in this way only, but by what comes next also. For
supposing the Law to be of the contrary part, how was it Christ came to
its assistance, and fulfilled its requisitions, and lent it a helping
hand by condemning sin in the flesh? For this was what was lacking,
since in the soul the Lord had condemned it long ago. What then? is it
the greater thing that the Law accomplished, but the less that the
Only-Begotten did? Surely not. For it was God that was the principal
doer of that also, in that He gave us the law of nature, and added the
written one to it. Again, there were no use of the greater, if the
lesser had not been supplied. For what good is it to know what things
ought to be done, if a man does not follow it out? None, for it were
but a greater condemnation. And so He that hath saved the soul it is,
Who hath made the flesh also easy to bridle. For to teach is easy, but
to show besides a way in which these things were easily done, this is
the marvel. Now it was for this that the Only-Begotten came, and did
not depart before He had set us free from this difficulty. But what is
greater, is the method of the victory; for He took none other flesh,
but this very one which was beset with troubles. So it is as if any one
were to see in the street a vile woman of the baser sort being beaten,
and were to say he was her son, when he was the king's, and so to get
her free from those who ill treated her. And this He really did, in
that He confessed that He was the Son of Man, and stood by it (i.e. the
flesh), and condemned the sin. However, He did not endure to smite it
besides; or rather, He smote it with the blow of His death, but in this
very act it was not the smitten flesh which was condemned and perished,
but the sin which had been smiting. And this is the greatest possible
marvel. For if it were not in the flesh that the victory took place, it
would not be so astonishing, since this the Law also wrought. But the
wonder is, that it was with the flesh <greek>meta</greek>
<greek>sarkos</greek> that His trophy was raised, and that
what had been overthrown numberless times by sin, did itself get a
glorious victory over it. For behold what strange things there were
that took place! One was, that sin did not conquer the flesh; another,
that sin was conquered, and conquered by it too. For it is not the same
thing not to get conquered, and to conquer that which was continually
overthrowing us. A third is, that it not only conquered it, but even
chastised it. For by not sinning it kept from being conquered, but by
dying also, He overcame and condemned it, having made the flesh, that
before was so readily made a mock of by it, a plain object of fear to
it. In this way then, He at once unnerved its power, and abolished the
death by it introduced. For so long as it took hold of sinners, it with
justice kept pressing to its end. But after finding a sinless body,
when it had given it up to death, it was condemned as having acted
unjustly. Do you observe, how many proofs of victory there are? The
flesh not being conquered by sin, Its even conquering and condemning
it, Its not condemning it barely, but condemning it as having sinned.
For after having convicted it of injustice, he proceeds to condemn it,
and that not by power and might barely, but even by the rules of
justice. For this is what he means by saying, "for sin condemned sin in
the flesh." As if he had said that he had convicted it of great sin,
and then condemned it. So you see it is sin that getteth condemned
everywhere, and not the flesh, for this is even crowned with honor, and
has to give sentence against the other. But if he does say that it was
"in the likeness" of flesh that he sent the Son, do not therefore
suppose that His flesh was of a different kind. For as he called it
"sinful," this was why he put the word "likeness."[1] For sinful flesh
it was not that Christ had, but like indeed to our sinful flesh,
433
yet sinless, and in nature the same with us. And so even from this it
is plain that by nature the flesh was not evil. For it was not by
taking a different one instead of the former, nor by changing this same
one in substance, that Christ caused it to regain the victory: but He
let it abide in its own nature, and yet made it bind on the crown of
victory over sin, and then after the victory raised it up, and made it
immortal. What then, it may be said, is this to me, whether it was this
flesh that these things happened in? Nay, it concerns thee very much.
Wherefore also he proceeds:
Ver. 4. "That the righteousness[1] of the Law might
be fulfilled in us, who walk not after the flesh."
What meaneth this word, righteousness? Why, the end,
the scope, the well-doing. For what was its design, and what did it
enjoin? To be without sin. This then is made good to us
<greek>katmrqwtai</greek> <greek>hmin</greek>
now through Christ. And the making a stand against it, and the getting
the better of it, came from Him. But it is for us to enjoy the victory.
Then shall we never sin henceforth? We never shall unless we have
become exceedingly relaxed and supine. And this is why he added, "to
them that walk not after the flesh. For lest, after hearing that Christ
hath delivered thee from the war of sin, and that the requisition
<greek>dikaiwma</greek> of the Law is fulfilled in thee, by
sin having been "condemned in the flesh," thou shouldest break up all
thy defences; therefore, in that place also, after saying, "there is
therefore no condemnation," he added, "to them that walk not after the
flesh;" and here also, "that the requisition of the Law might be
fulfilled in us," he proceeds with the very same thing; or rather, not
with it only, but even with a much stronger thing.[2] For after saying,
"that the righteousness of the Law might be fulfilled in us that walk
not after the flesh," he proceeds, "but after the Spirit."
So showing, that it is not only binding upon us to
keep ourselves from evil deeds, but also to be adorned
<greek>koman</greek> with good. For to give thee the
crown is His; but it is thine to hold it fast when given. For the
righteousness of the Law, that one should not become liable to its
curse, Christ has accomplished for thee. Be not a traitor then to so
great a gift, but keep guarding this goodly treasure. For in this
passage he shows that the Font will not suffice to save us, unless,
after coming from it, we display a life worthy of the Gift. And so he
again advocates the Law in saying what he does. For when we have once
become obedient to Christ, we must use all ways and plans so that its
righteousness, which Christ fulfilled, may abide in us, and not come to
naught.
Ver. 5. "For they that are after the flesh do mind
the things of the flesh."
Yet even this is no disparaging of the flesh. For so
long as it keeps its own place, nothing amiss cometh to pass. But when
we let it have its own will in everything, and it passes over its
proper bounds, and rises up against the soul, then it destroys and
corrupts everything, yet not owing to its own nature, but to its being
out of proportion, and the disorder thereupon ensuing. "But they that
are after the Spirit do mind the things of the Spirit."
Ver. 6. "For to be carnally minded is death." He
does not speak of the nature of the flesh, or the essence of the body,
but of being carnally "minded," which may be set right again, and
abolished. And in saying thus, he does not ascribe to the flesh any
reasoning power of its own. Far from it. But to set forth the grosset
motion of the mind, and giving this a name from the inferior part, and
in the same way as he often is in the habit of calling man in his
entireness, and viewed as possessed of a soul, flesh. "But to be
spiritually minded." Here again he speaks of the spiritual mind, in the
same way as he says further on, "But He that searcheth the hearts
knoweth what is the mind of the spirit" (ver. 27); and he points out
many blessings resulting from this, both in the present life, and in
that which is to come. For as the evils which being carnally minded
introduces, are far outnumbered by those blessings which a spiritual
mind affords. And this he points out in the words "life and peace." The
one is in contraposition to the first--for death is what he says to be
carnally minded is. And the other in contraposition to the following.
For after mentioning peace, he goes on,
Ver. 7. "Because the carnal mind is enmity against
God:" and this is worse than death. Then to show how it is at once
death and enmity; "for it is not subject to the Law of God," he says,
"neither indeed can be." But be not troubled at hearing the "neither
indeed can be." For this difficulty admits of an easy solution. For
what he here names "carnal mindedness" is the reasoning (or "way of
thinking," <greek>loUismon</greek> that is
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earthly, gross, and eager-hearted after the things of this life and its
wicked doings. It is of this he says "neither yet can" it "be subject"
to God. And what hope of salvation is there left, if it be impossible
for one who is bad to become good? This is not what he says. Else how
would Paul have become such as he was? how would the (penitent) thief,
or Manasses, or the Ninevites or how would David after falling have
recovered himself? How would Peter after the denial have raised himself
up? (1 Cor. v. 5.) How could he that had lived in fornication have been
enlisted among Christ's fold? (2 Cor. ii. 6-11.) How could the
Galatians who had "fallen from grace" (Gal. v. 4), have attained their
former dignity again? What he says then is not that it is impossible
for a man that is wicked to become good, but that it is impossible for
one who continues wicked to be subject to God. Yet for a man to be
changed, and so become good, and subject to Him, is easy. For he does
not say that man cannot be subject to God, but, wicked doing cannot be
good. As if he had said, fornication cannot be chastity, nor vice
virtue. And this it says in the Gospel also, "A corrupt tree cannot
bring forth good fruit" (Matt. vii. 18), not to bar the change from
virtue to vice, but to say how incapable continuance in vice is of
bringing forth good fruits. For He does not say that an evil tree
cannot become a good one, but that bring forth good fruit it cannot,
while it continues evil. For that it can be changed, He shows from this
passage, and from another parable, when He introduces the tares as
becoming wheat, on which score also He forbids their being rooted up;
"Lest," lie says, "ye root up also the wheat with them (ib. xiii.
29);that is, that which will spring <greek>Uinesqai</greek>
4 Mss. <greek>tiktesqai</greek> from them. It is vice
then he means by carnal mindedness, and by spiritual mindedness the
grace given, and the working of it discernible in the right
determination of mind, not discussing in any part of this passage, a
substance and an entity, but virtue and vice. For that which thou hadst
no power to do under the Law, now, he means, thou wilt be able to do,
to go on uprightly, and with no intervening fall, if thou layest hold
of the Spirit's aid. For it is not enough not to walk after the flesh,
but we must also go after the Spirit, since turning away from what is
evil will not secure our salvation, but we must also do what is good.
And this will come about, if we give our souls up to the Spirit, and
persuade our flesh to get acquainted with its proper position, for in
this way we shall make it also spiritual; as also if we be listless we
shall make our soul carnal. For since it was no natural necessity which
put the gift into us, but the freedom[1] of choice placed it in our
hands, it rests with thee henceforward whether this shall be or the
other. For He, on His part, has performed everything. For sin no longer
warreth against the law of our mind, neither doth it lead us away
captive as heretofore, for all that state has been ended and broken up,
and the affections cower in fear and trembling at the grace of the
Spirit. But if thou wilt quench the light, and cast out the holder of
the reins, and chase the helmsman away, then charge the tossing
thenceforth upon thyself. For since virtue hath been now made an easier
thing (for which cause also we are under far stricter obligations of
religious living), consider how men's condition lay when the Law
prevailed, and how at present, since grace hath shone forth. The things
which aforetime seemed not possible to any one, virginity, and contempt
of death, and of other stronger sufferings, are now in full vigor
through every part of the world, and it is not with us alone, but with
the Scythians, and Thracians, and Indians, and Persians, and several
other barbarous nations, that there are companies of virgins, and clans
of martyrs, and congregations of monks, and these now grown even more
numerous than the married, and strictness of fasting, and the utmost
renunciation of property. Now these are things which, with one or two
exceptions, persons who lived under the Law never conceived even in a
dream. Since thou seest then the real state of things voiced with a
shriller note than any trumpet, let not thyself grow soft and
treacherous to so great a grace. Since not even after the faith is it
possible for a listless man to be saved! For the wrestlings are made
easy that thou mayest strive and conquer, nor that thou shouldest
sleep, or abuse the greatness of the grace by making it a reason for
listlessness, so wallowing again in the former mire. And so he goes on
to say,
Ver. 8. "So then they that are in the flesh cannot
please God."
What then? Are we, it will be said, to cut our
bodies in pieces to please God, and to make our escape from the flesh?
and would you have us be homicides, and so lead us to virtue? You see
what inconsistencies are gendered by taking the words literally. For by
"the flesh" in this passage, he does not mean the body, or the essence
of the body,
435
but that life which is fleshly and worldly, and uses self-indulgence
and extravagance to the full, so making the entire man flesh. For as
they that have the wings of the Spirit, make the body also spiritual,
so do they who bound off from this, and are the slaves of the belly,
and of pleasure, make the soul also flesh, not that they change the
essence of it, but that they mar its noble birth. And this mode of
speaking is to be met with in many parts of the Old Testament also, to
signify by flesh the gross and earthly life, which is entangled in
pleasures that are not convenient. For to Noah He says, "My Spirit
shall not always make its abode in these men, because they are flesh."
(Gen. vi. 3 as the LXX. give it.) And yet Noah was himself also
compassed about with flesh. But this is not the complaint, the being
compassed about with the flesh, for this is so by nature, but the
having chosen a carnal life. Wherefore also Paul saith, "But they that
are in the flesh cannot please God." Then he proceeds:
Ver. 9. "But ye are not in the flesh, but in the
Spirit."
Here again, he does not mean flesh absolutely, but
such sort of flesh, that which was in a whirl and thraldom of passions.
Why then, it may be said, does he not say so, nor state any difference?
It is to rouse the hearer, and to show that he that liveth aright is
not even in the body. For inasmuch as it was in a manner clear to every
one that the spiritual man was not in sin, he states the greater truth
that it was not in sin alone, that the spiritual man was not, but hot
even in the flesh was he henceforward, having become from that very
moment an Angel, and ascended into heaven, and henceforward barely
carrying the body about. Now if this be thy reason for disparaging the
flesh, because it is by its name that he calls the fleshly life, at
this rate you are also for disparaging the world, because wickedness is
often called after it, as Christ also said to His disciples, "Ye are
not of this world ;" and again to His brethren, He says, "The world
cannot hate you, but me it hateth." (John xv. 19, ib. vii. 7.) And the
soul too Paul must afterwards be calling estranged from God, since to
those that live in error, he gives the name of men of the soul (1
Cor. ii. 14, <greek>yukikos</greek> A. V. natural).
But this is not so, indeed it is not so. For we are not to look to the
bare words, but always to the sentiment of the speaker, and so come to
a perfectly distinct knowledge of what is said. For some things are
good, some bad, and some indifferent. Thus the soul and the flesh
belong to things indifferent, since each may become either
the one or the other. But the spirit belongs to things good, and at no
thee becometh any other thing. Again, the mind of the flesh, that is,
ill-doing, belongs to things always bad. "For it is not subject
to the law of God." If then thou yieldest thy soul and body to the
better, thou wilt have become of its part. If on the other hand thou
yield to the worse, then art thou made a partaker of the ruin therein,
not owing to the nature of the soul and the flesh, but owing to that
judgment which has the power of choosing either. And to show that these
things are so, and that the words do not disparage the flesh, let us
take up the phrase itself again, and sift it more thoroughly. "But ye
are not in the flesh but in the Spirit," he says. What then? were they
not in the flesh, and did they go about without any bodies? What sense
would this be? You see that it is the carnal life that he intimates.
And why did he not say, But ye are not in sin? It is that you may come
to know that Christ hath not extinguished the tyranny of sin only, but
hath even made the flesh to weigh us down less, and to be more
spiritual, not by changing its nature, but rather by giving it wings.
For as when fire cometh in company with iron, the iron also becomes
fire, though abiding in its own nature still; thus with them that
believe, and have the Spirit, the flesh henceforth goeth over into that
manner of working, and becometh wholly spiritual, crucified in all
parts, and flying with the same wings as the soul, such as was the body
of him who here speaks. Wherefore all self-indulgence and pleasure he
made scorn of, and found his self-indulgence in hunger, and stripes,
and prisons, and did not even feel pain in undergoing them. (2 Cor.
xi.) And it was to show this that he said, "For our light affliction,
which is but for a moment," etc. (ib. iv. 17.) Sowell had he tutored
even the flesh to be in harmony with the spirit. "If so be that the
Spirit of God dwell in you" <greek>eiper</greek> He often
uses this "if so be," not to express any doubt, but even when he is
quite persuaded of the thing, and instead of "since," as when he says,
"If it is a righteous thing," for "seeing it is a righteous thing with
God to recompense tribulation to them that trouble you." (2 Thess. i.
6.) Again, "Have ye suffered so many things in vain, if it be yet in
vain?" (Gal. iii. 4.)
"Now if any man have not the Spirit of Christ." He
does not say, if ye have not, but he brings forward the distressing
word, as applied to other persons. "He is none of His." he says.
Ver. 10. "And if Christ be in you."
436
Again, what is good he applies to them,[1] and the
distressing part was short and parenthetic. And that which is an object
of desire, is on either side of it, and put at length too, so as to
throw the other into shade. Now this he says, not as affirming that the
Spirit is Christ, far from it, but to show that he who hath the Spirit
not only is called Christ's, but even hath Christ Himself. For it
cannot but be that where the Spirit is, there Christ is also. For
wheresoever one Person of the Trinity is, there the whole Trinity is
present. For It is undivided in Itself, and hath a most entire Oneness.
What then, it may be said, will happen, if Christ be in us? "The body
is dead because of sin; but the Spirit is life because of
righteousness." You see the great evils that come of not having the
Holy Spirit death, enmity against God, inability to satisfy His laws,
not being Christ's as we should be the want of His indwelling. Consider
now also what great blessings come of having the Spirit. Being
Christ's, having Christ himself, vying with the Angels (for this is
what mortifying the flesh is), and living an immortal life, holding
henceforward the earnests of the Resurrection, running with ease the
race of virtue. For he does not say so little as that the body is
henceforward inactive for sin, but that it is even dead, so magnifying
the ease of the race. For such an one without troubles and labors gains
the crown. Then afterward for this reason he adds also, "to sin," that
you may see that it is the viciousness, not the essence of the body,
that He hath abolished at once. For if the latter had been done, many
things even of a kind to be beneficial to the soul would have been
abolished also. This however is not what he says, but while it is vet
alive and abiding, he contends, it is dead. For this is the sign of our
having the Son, of the Spirit being in us, that our bodies should be in
no respect different from those that lie on the bier with respect to
the working of sin (so the Mss. Say. "of the body." The preceding words
are slightly corrupt.) But be not affrighted at hearing of mortifying.
For in it you have what is really life, with no death to succeed it:
and such is that of the Spirit. It yieldeth not to death any more, but
weareth out death and consumeth it, and that which it receiveth, it
keepeth it immortal. And this is why after saying "the body is dead,"
he does not say, "but the Spirit 'liveth,'" but, "is life," to point
out that He (the Spirit) had the power of giving this to others also.
Then again to brace up his hearer, he tells him the cause of the Life,
and the proof of it. Now this is righteousness; for where there is no
sin, death is not to be seen either; but where death is not to be seen,
life is indissoluble.
Ver. 11. "But if the Spirit of Him that raised up
Jesus from the dead dwell in you, He that raised up our Lord shall also
quicken your mortal bodies by His Spirit that dwelleth in you."
Again, he touches the point of the Resurrection,
since this was the most encouraging[2] hope to the hearer, and gave him
a security from what had happened unto Christ. Now be not thou afraid
because thou art compassed about with a dead body. Let it have the
Spirit, and it shall assuredly rise again. What then, shall the bodies
which have not the Spirit not rise? How then must "all stand before the
judgment-seat of Christ?" (Rom. xiv. 10) or how will the account of
hell be trustworthy? For if they that have not the Spirit rise not,
there will not be a hell at all. What then is it which is said? All
shall rise, yet not all to life, but some to punishment and some to
life. (John v. 29.) This is why he did not say, shall raise up, but
shall quicken. (Dan. xii. 2.) And this is a greater thing than
resurrection, and is given to the just only. And the cause of this
honor be adds in the words, "By His Spirit: that dwelleth in you." And
so if while here thou drive away the grace of the Spirit, and do not
depart with it still safe, thou wilt assuredly perish, though thou dost
rise again. For as He will not endure then, if he see His Spirit
shining in thee, to give thee up to punishment, so neither will He
allow them, if He see It quenched, to bring thee into the
Bride-chamber, even as He admitted not those virgins. (Matt. xxv. 12.)
Suffer not thy body then to live in this world, that
it may live then! Make it die, that it die not. For if it keep living,
it will not live: but if it die, then shall it live. And this is the
case with resurrection in general. For it must die first and be buried,
and then become immortal. But this has been done in the Font. It has
therefore had first its crucifixion and burial, and then been raised.
This has also happened with the Lord's Body. For that also was
crucified and buried (7 Mss. died) and rose again. This then let us too
be doing: let us keep continually mortifying it in its works. I do not
mean in its substance--far be it from me--but in its inclinations
towards evil doings. For this is a life too, or rather this only is
life, undergoing nothing that is common to man, nor being
437
a slave to pleasures. For he who has set himself under the rule of
these, has no power even to live through the low spirits, the fears,
and the dangers, and the countless throng of ills, that rise from them.
For if death must be expected, he hath died, before death, of fear. And
if it be disease he dreads, or affront, or poverty, or any of the other
ills one cannot anticipate, he is ruined and hath perished. What then
can be more miserable than a life of this sort? But far otherwise is he
that liveth to the Spirit, for he stands at once above fears and grief
and dangers and every kind of change: and that not by undergoing no
such thing, but, what is much greater, by thinking scorn of them when
they assail him. And how is this to be? It will be if the Spirit dwell
in us continually. For he does not speak of any short stay made
thereby, but of a continual indwelling. Hence he does not say "the
Spirit which" dwelt, but "which dwelleth in us," so pointing to a
continual abiding. He then is most truly alive, who is dead to this
life. Hence he says, "The Spirit is life because of righteousness." And
to make the thing clearer, let me bring[1] before you two men, one who
is given up to extravagances and pleasures, and the deceitfulness of
this life; and the other made dead to all these; and let us see which
is more really the living one. For let one of these two be very rich
and much looked up to, keeping parasites and flatterers,[2] and let us
suppose him to spend the whole day upon this, in revelling and
drunkenness: and let the other live in poverty, and fasting, and hard
fare, and strict rules <greek>FilosoFia</greek>, and at
evening partake of necessary food only; or if you will let him even
pass two or three days without food.[3] Which then of these two think
we (3 Mss. you) is most really alive? Men in general will, I know,
reckon the former so, the man that takes his pleasure (Sav.
<greek>skrtpnta</greek>, Mss.
<greek>truFpnta</greek> and squanders his goods. But we
reckon the man that enjoys the moderate fare. Now then since it is
still a subject of contest and opposition let us go into the houses of
them both, and just at the very thee too when in your judgment
the rich man is living in truest sense, in the very season of
self-indulgence, and when we have got in, let us look and see the real
condition of each of these men. For it is from the actions that it
appears which is alive and which dead. Shall we not find the one among
his books, or in prayer and fasting, or some other necessary duty,
awake and sober, and conversing with God? but the other we shall see
stupid in drunkenness, and in no better condition than a dead man. And
if we wait till the evening, we shall see this death coming upon him
more and more, and then sleep again succeeding to that: but the
other we shall see even in the night keeping from wine and sleep. Which
then shall We pronounce to be most alive, the man that lies in a state
of insensibility, and is an open laughing-stock to everybody? or the
man that is active, and conversing with God? For if you go up to the
one, and tell him some thing he ought to know, you will not hear him
say a word, any more than a dead man. But the latter, whether you
choose to be in his company at night or by day, you will see to be an
angel rather than a man, and will hear him speak wisdom about things in
Heaven. Do you see how one of them is alive above all men living, and
the other in a more pitiable plight even than the dead? And even if he
have a mind to stir he sees one thing instead of another and is like
people that are mad, or rather is in a worse plight even than they. For
if any one were to do them any harm, we should at once feel pity for
the sufferer, and rebuke the doer of the wrong. But this man, if we
were to see a person trample on him, we should not only be disinclined
to pity, but should even give judgment against him, now that he was
fallen. And will you tell me this is life, and not a harder lot than
deaths unnumbered? So you see the self-indulgent man is not only dead,
but worse than dead, and more miserable than a man possessed. For the
one is the object of pity, the other of hatred. And the one has
allowance made him, the other suffers punishment for his madness. But
if externally he is so ridiculous, as having his saliva tainted, and
his breath stinking of wine, just consider what case his wretched soul,
inhumed as it were in a grave, in such a body as this, is probably in.
For one may look upon this as much the same as if one were to permit a
damsel, comely, chaste, free-born, of good family, and handsome, to be
trampled on, and every way insulted by a serving woman, that was
savage, and disgustful, and impure; drunkenness being something of this
sort. And who, being in his senses, would not choose to die a thousand
deaths, rather than live a single day in this way? For even if at
daylight he were to get up, and seem to be sober from that revelling
(or absurd show, <greek>kwmwdias</greek>, 1 Ms.
<greek>kwmou</greek> of his, still even then it is not the
clear brightness of temperance which he enjoys, since the cloud from
the storm of drunkenness still is hanging before his eyes. And even if
we were to grant him the clearness of sobriety,
438
what were he the better? For this soberness would be of no service to
him, except to let him see his accusers. For when he is in the midst of
his unseemly deeds, he is so far a gainer in not perceiving those that
laugh at him. But when it is day he loses this comfort even, and while
his servants are murmuring, and his wife is ashamed, and his friends
accuse him, and his enemies make sport of him, he knows it too. What
can be more miserable than a life like this, to be laughed at all day
by everybody, and when it is evening to do the same unseemly things
afresh. But what if you would let me put the covetous before you? For
this is another, and even a worse intoxication. But if it be an
intoxication, then it must be a worse death by far than the former,
since the intoxication is more grievous. And indeed it is not so sad to
be drunk with wine as with covetousness. For in the former case, the
penalty ends with the sufferings (several Ms. "sufferer,") and results
in insensibility, and the drunkard's own ruin. But in this case the
mischief passes on to thousands of souls, and kindles wars of sundry
kinds upon all sides. Come then and let us put this beside the other,
and let us see what are the points they have in common, and in what
again this is worse than it, and let us make a comparison of drunkards
to-day. For with that blissful man, who liveth to the Spirit, let them
not be put at all in comparison, but only tried by one another. And
again, let us bring the money-table before you, laden as it is with
blood. What then have they in common, and in what are they like each
other? It is in the very nature of the disease. For the species of
drunkenness is different, as one comes of wine, the other of money, but
its way of affecting them is similar, both being alike possessed with
an exorbitant desire. For he who is drunken with wine, the more glasses
he has drunk off, the more he longs for; and he that is in love with
money, the more he compasses, the more he kindles the flame of desire,
and the more importunate he renders his thirst. In this point then they
resemble each other. But in another the covetous man has the advantage
(in a bad sense). Now what is this? Why that the other's affection is a
natural one. For the wine is hot, and adds to one's natural drought,
and so makes drunkards thirsty. But what is there to make the other man
always keep desiring more? how comes it that when he is increased in
riches, then he is in the veriest poverty? This complaint then is a
perplexing one, and has more of paradox about it. But if you please, we
will take a view of them after the drunkenness also. Or rather, there
is no such thing as ever seeing the covetous man after his drunkenness,
so continual a state of intoxication is he in Let us then view them
both in the state of drunkenness, and let us get a distinct notion
which is the most ridiculous, and let us again figure to ourselves a
correct sketch of them. We shall see then the man who dotes with his
wine at eventide with his eves open, seeing no one, but moving about at
mere haphazard, and stumbling against such as fall in his way, and
spewing: and convulsed, and exposing his nakedness m an unseemly
manner. (See Habak. ii. 16.) And if his wife be there, or his daughter,
or his maid-servant, or anybody else, they[1] will laugh at him
heartily. And now let us bring before you the covetous man. Here what
happens is not deserving of laughter only, but even of a curse, and
exceeding wrath, and thunderbolts without number. At present however
let us look at the ridiculous part, for this man as well as the other
has an ignorance of all, whether friend or foe. And like him too,
though his eyes are open, he is blinded. And as the former takes all he
sees for wine, so does this man take all for money. And his spewing is
even more disgusting. For it is not food that he vomits, but words of
abuse, of insolence, of war, of death, that draws upon his own head
lightnings without number from above. And as the body of the drunkard
is livid and dissolving, so also is the other's soul. Or rather, even
his body is not free from this disorder, but it is taken even worse,
care eating it away worse than wine does (as do anger too and want of
sleep), and by degrees exhausting it entirely. And he that is seized
with illness from wine, after the night is over may get sober. But this
person is always drunken day and night, watching or sleeping, so paying
a severer penalty for it than any prisoner, or person at work in the
mines, or suffering any punishment more grievous than this, if such
there be. Is it then life pray, and not death? or rather, is it not a
fate more wretched than any death? For death gives the body rest, and
sets it free from ridicule, as well as disgrace and sins: but these
drunken fits plunge it into all these, stopping up the ears, dulling
the eyesight, keeping down the understanding in great darkness. For it
will not bear the mention of anything but interest, and interest upon
interest, and shameful gains, and odious traffickings, and
ungentlemanly and slavelike trans-
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actions, barking like a dog at everybody, and hating everybody, averse
to everybody, at war with everybody, without any reason for it, rising
up against the poor, grudging at the rich, and civil to nobody. And if
he have a wife, or Children, or friends, if he may not use them all
towards getting gain, these are to him more his enemies than natural
enemies. What then can be worse than madness of this sort, and what
more wretched? when a man is preparing rocks for his own self on every
side, and shoals, and precipices, and gulfs, and pits without number,
while he has but one body, and is the slave of one belly. And if any
thrust thee into a state office, thou wilt be a runaway, through fear
of expense. Yet to thyself thou art laying up countless charges far
more distressing than those, enlisting thyself for services not only
more expensive, but also more dangerous, to be done for mammon, and not
paying this tyrant a money contribution only, nor of bodily labor,
torture to the soul, and grief, but even of thy blood itself, that thou
mayest have some addition to thy property (miserable and
sorrow-stricken man!) out of this barbarous slavery. Do you not see
those who are taken day by day to the grave, how they are carried to
tombs naked and destitute of all things, unable to take with them aught
that is in the house, but bearing what clothes they have about them to
the worm? Consider these day by day, and perchance the malady will
abate, unless you mean even by such an occasion to be still more mad at
the expensiveness of the funeral rites--for the malady is importunate,
the disease terrible! This then is why we address you upon this subject
at every meeting, and constantly foment your hearing, that at all
events by your growing accustomed to such thoughts, some good many
come. But be not contentious, for it is not only at the Day to come.
but even before it, that this manifold malady brings with it sundry
punishments. For if I were to tell you of those who pass their days in
chains, or of one nailed to a lingering disease, or of one struggling
with famine, or of any other thing whatsoever, I could point out no one
who suffers so much as they do who love money. For what severer evil
can befall one, than being hated by all men, than hating all men, than
not having kindly feeling towards any, than being never satisfied, than
being in a continual thirst, than struggling with a perpetual hunger,
and that a more distressing one than what all men esteem such? than
having pains day by day, than being never sober, than being continually
in worries and harasses? For all these things, and more than these, are
what the covetous set their shoulder to; in the midst of their gaining
having no perception of pleasure, though scraping to themselves from
all men, because of their desiring more. But in the case of their
incurring a loss, if it be but of a farthing, they think they have
suffered most grievously, and have been cast out of life itself. What
language then can put these evils before you? And if their fate here be
such, consider also what comes after this life, the being cast out of
the kingdom, the pain that comes from hell, the perpetual chains, the
outer darkness, the venomous worm, the gnashing of teeth, the
affliction, the sore straitening, the rivers of fire, the furnaces that
never get quenched. And gathering all these together, and weighing them
against the pleasure of money, tear up now this disease root and
branch, that so receiving the true riches, and being set free from this
grievous poverty, thou mayest obtain the present blessings, and those
to come, by the grace and love toward man, etc.
HOMILY XIV.
ROM. VIII. 12, 13.
"Therefore, brethren, we are debtors, not to the flesh to live after
the flesh. For if ye live after the flesh, ye shall die; but if ye
through the Spirit do mortify the deeds of the body, ye shall live."
AFTER showing how great the reward of a spiritual
life is, and that it maketh Christ to dwell in us, and that it
quickeneth our mortal bodies, and wingeth them to heaven, and rendereth
the way of virtue easier, he next fitly introduces an exhortation to
this purpose. "Therefore" we ought "not to live after the flesh." But
this is not what he says, for he words it in a much more striking and
powerful way, thus, "we are debtors to the Spirit." For saying, "we are
debtors not to the flesh," indicates this. And this is a point he is
everywhere giving proof of, that what God hath done for us is not
matter of debt, but of mere grace. But after this, what we do is no
longer matter of free-will offering, but
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of debt. For when he saith, "Ye are bought with a price, be not ye the
servants of men" (1 Cor. vii. 23); and when he writes, "Ye are not your
own" (ib. vi. 19); and again in another passage he calls these selfsame
things to their mind, in these words, "If (most Mss. ore. "if") One
died for all, then all died(1) that they should not henceforth live
unto themselves." (2 Cor. v. 15.) And it is to establish this that he
says here also, "We are debtors;" then since he said we are "not"
debtors "to the flesh," lest you should again take him to be speaking
against the nature of the flesh, he does not leave speaking, but
proceeds, "to live after the flesh." For there are many things which we
do owe it, as giving it food, warmth, and rest, medicine when out of
health, clothing, and a thousand other attentions. To prevent your
supposing then that it is this ministration he is for abrogating when
he says, "We are not debtors to the flesh," he explains it by saying,
"to live after the flesh." For the care that i am for abrogating is, he
means, that which leadeth to sin, as I should be for its having what is
healing to it. And this he shows further on. For when he says, "Make
not provision for the flesh," he does not pause at this, but adds, "to
fulfil the lusts thereof." (Rom. xiii. 14.) And this instruction he
gives us here also, meaning, Let it have attention shown it indeed, for
we do owe it this, yet let us not live according to the flesh, that is,
let us not make it the mistress of our life. For it must be the
follower, not the leader, and it is not it that must regulate our life,
but the laws of the Spirit must it receive. Having then defined this
point, and having proved that we are debtors to the Spirit, to show
next for what benefits it is that we are debtors, he does not speak of
those past (a thing which serves as a most striking proof of his
judgment), but those which were to come; although even the former were
enough for the purpose. Yet still he does not set them down in the
present case or mention even those unspeakable blessings, but the
things to come. For a benefit once for all conferred does not, for the
most part, draw men on so much as one which is expected, and is to
come. After adding this then, he first uses the pains and ills that
come of living after the flesh, to put them in fear, in the following
words; "For if ye live after the flesh ye shall die," so intimating to
us that deathless death, punishment, and vengeance in hell. Or rather
if one were to look accurately into this, such an one is, even in this
present life, dead. And this we have made clear to you in the last
discourse. "But if ye through the Spirit, do mortify the deeds of the
body, ye shall live." You see that it is not the essence of the body
whereof we are discoursing, but the deeds of the flesh. For he does not
say, "if ye through the Spirit do mortify" the essence "of the body,"
but "the deeds of" it, and these not all deeds, but such as are evil.
And this is plain in what follows: for if ye do this, "ye shall live,"
he says. And how is it in the nature of things for this to be, if it
was all deeds that his language applied to? for seeing and hearing and
speaking and walking are deeds of the body; and if we mortify these, we
shall be so far from, living, that we shall have to suffer the
punishment of a manslayer. What sort of deeds then does he mean us to
mortify? Those which tend toward wickedness, those which go after vice,
which there is no other way of mortifying save through the
Spirit. For by killing yourself you may put an end to the others.(2)
And this you have no right to do. But to these (you can put an end) by
the Spirit only. For if This be present, all the billows are laid low,
and the passions cower under It, and nothing can exalt itself against
us.(3) So you see how it is on things to come, as I said before, that
he grounds his exhortations to us, and shows that we are debtors not
owing to what has been already done only. For the advantage of the
Spirit is not this only, that He hath set us free from our former sins,
but that He rendereth us impregnable against future ones, and counts us
worthy of the immortal life. Then, to state another reward also, he
proceeds:
Ver. 14. "For as many as are led by the Spirit of
God, they are the sons of God."
Now this is again a much greater honor than the
first. And this is why he does not say merely, As many as live(4) by
the Spirit of God, but, "as many as are led by the Spirit of God," to
show that he would have Him use such power over our life as a pilot
doth over a ship, or a charioteer over a pair of horses. And it is not
the body only, but the soul itself too, that he is for setting under
reins of this sort. For he would not have even that independent, but
place its authority(5) also under the power of the Spirit. For lest
through a confidence in the Gift of the Font they should turn negligent
of their conversation after it, he would say, that even supposing you
receive
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baptism, yet if you are not minded to be "led by the Spirit"
afterwards, you lose the dignity bestowed upon you, and the preeminence
of your adoption. This is why he does not say, As many as have received
the Spirit, but, "as many as are led by the Spirit," that is, as many
as live up to this all their life long, "they are the sons of God."
Then since this dignity was given to the Jews also, for it says, "I
said ye are Gods, and all of you children of the Most High" (Ps.
lxxxii. 6); and again, "I have nourished and brought up children" (Is.
i. 2); and so, "Israel is My first-born" (Ex. iv. 22); and Paul too
says, "Whose is the adoption" (Rom. ix. 4)--he next asserts the great
difference between the latter and the former honor. For though the
names are the same, he means, still, the things are not the same. And
of these points he gives a clear demonstration, by introducing a
comparison drawn both from the persons so advanced
<greek>katorqoiuntwn</greek> and from what was given them,
and from what was to come. And first he shows what they of old had
given them. What then was this? "A spirit of bondage:" and so he thus
proceeds,
Ver. 15. "For ye have not received the spirit of
bondage again to fear."
Then not staying to mention that which stand's in
contradistinction to bondage, that is, the spirit of freedom, he has
named what is far greater, that of adoption, through which he at the
same time brings in the other, saying, "But ye have received the Spirit
of adoption."
But this is plain. But what the spirit of bondage
may be, is not so plain, and there is need of making it clearer. Now
what he says is so far from being clear, that it is in fact very
perplexing. For the people of the Jews did not receive the Spirit. What
then is his meaning here? It is the letter he giveth this name to, for
spiritual it was, and so he called the Law spiritual also, and the
water from the Rock, and the Manna. "For they did eat," he says, "of
the same spiritual meat, and all drank of the same spiritual drink." (1
Cor. x. 3, 4.) And to the Rock he gives this name, when he says, "For
they drank of that spiritual Rock which followed them." Now it is
because all the rites then wrought were above nature that he
calls them spiritual, and not. because those who then partook of
them received the Spirit. And in what sense were those
letters, letters of bondage? Set before yourself the whole
dispensation, and then you will have a clear view of this also.
For recompenses were with them close at hand, and the reward followed
forthwith, being at once proportionate, and like a kind of daily
ration given to domestic servants, and terrors in abundance came to
their height before their eyes, and their purifications concerned their
bodies, and their continency extended but to their actions. But with us
it is not so, since the imagination even and the conscience getteth
purged out. For He does not say, "Thou shalt do no murder," only, but
even thou shall not be angry: so too, it is not, "Thou shall not commit
adultery," but thou shall not look unchastely. So that it is not to be
from fear of present punishment, but out of desire towards Himself,
that both our being habitually virtuous, and all our single good deeds
are to come. Neither doth he promise a land flowing with milk and
honey, but maketh us joint-heir with the Only-Begotten, so making us by
every means stand aloof from things present, and promising to give such
things especially as are worth the acceptance of men made sons of God,
nothing, that is, of a sensible kind or corporeal, but spiritual all of
them. And so they, even if they had the name of sons, were but as
slaves; but we as having been made free, have received the adoption,
and are waiting for Heaven. And with them He discoursed through the
intervention of others, with us by Himself. And all that they did was
through the impulse of fear, but the spiritual act through a coveting
and a vehement desire. And this they show by the fact of their(1)
overstepping the commandments. They, as hirelings and obstinate
persons, so never left murmuring: but these do all for the pleasing of
the Father. So too they blasphemed when they had benefits done them:
but we are thankful at being jeoparded; And if there be need of
punishing both of us upon our sinning, even in this case the difference
is great. For it is not on being stoned and branded and maimed by the
priests, as they were, that we are brought round. But it is enough for
us to be cast out from our Father's table, and to be out of sight for
certain days. And with the Jews the honor of adoption was one of name
only, but here the reality followed also, the cleansing of Baptism, the
giving of the Spirit, the furnishing of the other blessings. And there
are several other points besides, which go to show our high birth and
their low condition. After intimating all these then by speaking of the
Spirit, and fear, and the adoption, he gives a fresh proof again of
having he Spirit of adoption. Now what is this? That "we cry, Abba,
Father." And how
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great this is, the initiated know (St. Cyr. Jer. Cat. 23, § 11, p.
276, O. T.), being with good reason bidden to use this word first in
the Prayer of the initiated. What then, it may be said, did not they
also call God Father? Dost thou not hear Moses, when he says, "Thou
desertedst the God that begot thee?" (Deut. xxxii. 15. LXX.) Dost thou
not hear Malachi reproaching them, and saying, that "one God formed
you," and there is "one Father of you all?" (Mal. ii. 10. LXX.) Still,
if these words and others besides are used, we do not find them
anywhere calling God by the name, or praying in this language. But we
all, priests and laymen, rulers and ruled, are ordered to pray herein.
And this is the first language we give utterance to, after those
marvellous throes, and that strange and unusual mode of labor. If in
any other instances they so called Him, that was only of their own
mind. But those in the state of grace do it through being moved by the
in-working of the Spirit. For as there is a Spirit of Wisdom, after
which they that were unwise became wise, and this discloses itself in
their teaching: and a Spirit of Power there is, whereby the feeble
raised up the dead, and drove out devils; a Spirit also of the gift of
healing, and a Spirit of prophecy, and a Spirit of tongues, so also a
Spirit of adoption. And as we know the Spirit of prophecy, in that he
who hath it foretelleth things to come, not speaking of his own mind,
but moved by the Grace; so too is the Spirit of adoption, whereby he
that is gifted with it calleth God, Father, as moved by the Spirit.
Wishing to express this as a most true descent, he used also the
Hebrew(1) tongue, for he does not say only, "Father," but "Abba,
Father," which name is a special sign of true-born children to their
fathers. After mentioning then the diversity resulting from their
conversation, that resulting from the grace which had been given, and
that from their freedom, he brings forward another demonstration of the
superiority which goes with this adoption. Now of what kind is this?
Ver. 16. "The Spirit Itself beareth witness with our
spirit, that we are the children of God."
For it is not from the language merely, he says,
that I make my assertion, but from the cause out of which the language
has its birth; since it is from the Spirit suggesting it that we so
speak. And this in another passage he has put into plainer words, thus:
"God hath sent forth the Spirit of his Son into our hearts, crying,
Abba Father." (Gal. iv. 6.) And what is that, "Spirit beareth witness
with spirit?" The Comforter, he means, with that Gift, which is given
unto us. For it is not of the Gift alone that it is the voice, but of
the Comforter also who gave the Gift, He Himself having taught us
through the Gift so to speak. But when the "Spirit beareth witness"what
farther place for doubtfulness? For if it were a man, or angel, or
archangel, or any other such power that promised this, then there might
be reason in some doubting. But when it is the Highest Essence that
bestoweth this Gift, and "beareth witness" by the very words He bade us
use in prayer, who would doubt any more of our dignity? For not even
when the Emperor elects any one, and proclaims in all men's hearing the
honor done him, does anybody venture to gainsay.
Ver. 17. "And if children, then heirs." Observe how he
enhances the Gift by little and little. For since it is a possible case
to be children, and yet not become heirs (for it is not by any means
all children that are heirs), he adds this besides--that we are heirs.
But the Jews, besides their not having the same adoption as we, were
also cast out from the inheritance. For "He will miserably destroy
those wicked men, and will let out the vineyard to other husbandmen"
(Matt. xxi. 41): and before this, He said that "many shall come from
the East and from the West, and shall sit down with Abraham, but the
children of the Kingdom shall be cast out." (ib. viii. 11, 12.) But
even here he does not pause, but sets down something even greater than
this. What may this be then? That we are heirs of God; and so he adds,
"heirs of God." And what is more still, that we are not simply heirs,
but also "joints heirs with Christ." Observe how ambitious he is of
bringing us near to the Master. For since it is not all children that
are heirs, he shows that we are both children and heirs; next, as it is
not all heirs that are heirs to any great amount, he shows that we have
this point with us too, as we are heirs of God. Again, since it were
possible to be God's heir, but in no sense "joint heir with" the
Only-Begotten, he shows that we have this also. And consider his
wisdom. For after throwing the distasteful part into a short compass,
when he was saying what was to become. of such as "live after the
flesh," for instance, that they "shall die," when he comes to the more
soothing part, he leadeth forth his discourse into a large room, and so
expands it on the recompense of rewards, and in pointing out
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that the gifts too are manifold and great. For if even the being a
child were a grace unspeakable, just think how great a thing it is to
be heir! But if this be great, much more is it to be "joint heir." Then
to show that the Gift is not of grace only, and to give at the same
time a credibility to what he says, he proceed. "If so be that we
suffer with Him, that we may be also glorified together." If, he would
say, we be sharers with Him in what is painful, much more shall it be
so in what is good. For He who bestowed such blessings upon those who
had wrought no good, how, when He seeth them laboring and suffering so
much, shall he do else than give them greater requital? Having then
shown that the thing was a matter of return, to make men give credit to
what was said, and prevent any from doubting, he shows further that it
has the virtue of a gift. The one he showed that what was said might
gain credit even with those that doubted, and that the receivers of it
might not feel ashamed as being evermore receiving salvation for
nought; and the other, that you might see that God outdoeth the toils
by His recompenses. And the one he has shown in the words, "If so be
that we suffer with Him, that we may be also glorified together." But
the other in proceeding to add;
Ver. 18. "The sufferings of the present time are not
worthy to be compared with the glory which shall be revealed in (Gr.
<greek>eis</greek>) us."
In what went before, he requires of the spiritual
man the correcting of his habits (Mar. and 6 Mss. passions), where he
says, "Ye are not debtors to live after the flesh," that such an one,
for instance, should be above lust, anger, money, vainglory, grudging.
But here having reminded them of the whole gift, both as given and as
to come, and raised him up aloft with hopes, and placed him near to
Christ, and showed him to be a joint-heir of the Only-Begotten; he now
leads him forth with confidence even to dangers. For to get the better
of the evil affections in us, is not the same thing with bearing
up under those trials, scourges, famine, plunderings, bonds, chains,
executions. For these last required much more of a noble and vigorous
sprat. And observe how he at once allays and rouses the spirit of the
combatants. For after he had shown that the rewards were greater than
the labors, he both exhorts to greater efforts, and yet will not let
them be elated, as being still outdone by the crowns given in requital.
And in another passage he says, "For our light affliction, which
is but for a moment, worketh a far more exceeding and eternal
weight of glory" (2 Cor. iv. 17): it being the deeper sort of persons
he was then speaking to. Here, however, he does not allow that the
afflictions were light; but still he mingles comfort with them by the
compensation which good things to come afford, in the words, "For I
reckon that the sufferings of this present time are not worthy to be
compared," and he does not say, with the rest
<greek>anesin</greek> that is to come, but what is much
greater, "with the glory which is to come." For it does not follow,
that where rest is there is glory; but that where glory is there is
rest, does follow: then as he had said that it is to come, he shows
that it already is. For he does not say, that which is to be, but
"which shall be revealed in us," as if already existing but unrevealed.
As also in another place he said in clearer words, "Our life is hid
with Christ in God."(1) Be then of a good heart about it. For already
hath it been prepared, and awaiteth thy labors. But if it vexes you
that it is yet to come, rather let this very thing rejoice you. For it
is owing to its being great and unutterable, and transcending our
present condition, that it is stored up there. And so he has not put
barely "the sufferings of this present time," but he speaks so as to
show that it is not in quality only, but in quantity also, that the
other life has the advantage. For these sufferings, whatever they are,
are attached to our present life; but the blessings to come reach
themselves out over ages without end. And since he had no way of giving
a particular description of these, or of putting them before us in
language, he gives them a name from what seems to be specially an
object of desire with us, "glory." For the summit of blessings and the
sum of them, this seems to be. And to urge the hearer on in another way
also, he gives a loftiness to his discourse by the mention of the
creation, gaining two points by what he is next saying, the contempt of
things present, and the desire of things to come, and a third beside
these, or rather the first, is the showing how the human race is cared
for on God's part and in what honor He holds our nature. And besides
this, all the doctrines of the philosophers, which they had framed for
themselves about this world, as a sort of cobweb or child's mound,(2)
he throws down with this one doctrine. But that these things may stand
in a clearer light, let us hear the Apostle's own language.
Ver. 19, 20. "For the earnest expectation of the
creation waiteth," he says, "for the
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revelation of the sons of God. For the creation was made subject to
vanity, not willingly, but by reason of him who hath subjected the same
in hope."
And the meaning is something of this kind. The
creation itself is in the midst of its pangs, waiting for and expecting
these good things whereof we have just now spoken. For "earnest
expectation" <greek>apokaradokia</greek>, looking out)
implies expecting intensely. And so his discourse becomes more
emphatic, and he personifies this whole world as the prophets also do,
when they introduce the floods clapping their hands, and little hills
leaping, and mountains skipping, not that we are to fancy them alive,
or ascribe any reasoning power to them, but that we may learn The
greatness of the blessings, so great as to reach even to things without
sense also.(*) The very same thing they do many times also in the case
of afflicting things, since they bring in the vine lamenting, and the
wine too, and the mountains, and the boardings(1) of the Temple
howling, and in this case too it is that we may understand the
extremity of the evils. It is then in imitation of these that the
Apostle makes a living person of the creature here, and says that it
groaneth and travaileth: not that he heard any groan conveyed from the
earth and heaven to him, but that he might show the exceeding greatness
of the good things to come; and the desire of freedom from the ills
which now pervaded them. "For the creature was made subject to vanity,
not willingly, but by reason of him who hath subjected the same." What
is the meaning of, "the creation was made subject to vanity?" Why that
it became corruptible. For what cause, and on what account? On account
of thee, O man. For since thou hast taken a body mortal and liable to
suffering, the earth too hath received a curse, and brought forth
thorns and thistles. But that the heaven, when it is waxen old along
with the earth, is to change afterwards to a better portion
<greek>lhxin</greek> v. p. 384) hear from the Prophet in
his words; "Thou, O Lord, from the beginning hast founded the earth,
and the heavens are the work of Thy hands. They shall perish, but thou
shalt endure; and they all shall wax old as doth a garment, and as a
cloak shall Thou fold them up, and they shall be changed." (Ps. cii.
25, 26.) Isaiah too declares the same, when he says, "Look to the
heaven above, and upon the earth beneath, for the heavens are as a
firmament of smoke,(2) and the earth shall wax old like a garment, and
they that dwell therein shall perish in like manner. (Is. li. 6.). Now
you see in what sense the creation is "in bondage to vanity" and how it
is to be freed from the ruined state. For the one says, "Thou shalt
fold them up as a garment, and they shall be changed;" and Isaiah says,
"and they that dwell therein shall perish in like manner," not of
course meaning an utter perishing. For neither do they that dwell
therein, mankind, that is, undergo such an one, but a temporary one,
and through it they are changed into an incorruptible (1 Cor. xv. 53)
state, and so therefore will the creature be. And all this he showed by
the way, by his saying "in like manner" (2 Pet. iii. 13), which Paul
also says farther on. At present, however, he speaks about the bondage
itself, and shows for what reason it became such, and gives ourselves
as the cause of it. What then? Was it harshly treated on another's
account? By no means, for it was on my account that it was made. What
wrong then is done it, which was made for my sake, when it suffereth
these things for my correction? Or, indeed, one has no need to moot the
question of right and wrong at all in the case of things void of soul
and feeling. But Paul, since he had made it a living person, makes use
of none of these topics I have mentioned, but another kind of language,
as desiring to comfort the hearer with the utmost advantage. And of
what kind is this? What have you to say? he means. It was evil
intreated for thy sake, and became corruptible; yet it has had no wrong
done it. For incorruptible will it he for thy sake again. This then is
the meaning of "in hope." But when he says, it was "not willingly" that
it was made subject, it is not to show that it is possessed of judgment
that he says so, but that you may learn that the whole is brought about
by Christ's care. and this is no achievement of its own. And now say in
what hope?
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Ver. 21. "That the creature itself also shall be
delivered from the bondage of corruption."
Now what is this creation? Not thyself alone, but
that also which is thy inferior, and partaketh not of reason or sense,
this too shall be a sharer in thy blessings. For "it shall be freed,"
he says, "from the bondage of corruption," that is, it shall no longer
be corruptible, but shall go along with the beauty given to thy body;
just as when this became corruptible, that became corruptible also; so
now it is made incorruptible, that also shall follow it too. And to
show this he proceeds. <greek>eis</greek> "Into the
glorious liberty of the children of God." That is, because of[1] their
liberty. For as a nurse who is bringing up a king's child, when he has
come to his father's power, does herself enjoy the good things along
with him, thus also is the creation, he means. You see how in all
respects man takes the lead, and that it is for his sake that all
things are made. See how he solaces the struggler, and shows the
unspeakable love of God toward man. For why, lie would say, dost thou
fret at thy temptations? thou art suffering for thyself, the creation
for thee. Nor does he solace only, but also shows what he says to be
trustworthy. For if the creation which was made entirely for thee is
"in hope," much more oughtest thou to be, through whom the creation is
to come to the enjoyment of those good things. Thus men (3 Mss.
fathers) also when a son is to appear at his coining to a dignity,
clothe even the servants with a brighter garment, to the glory of the
son; so will God also clothe the Creature with incorruption for the
glorious liberty of the children.
Ver. 22. "For we know that the whole creation
groaneth and travaileth in pain together until now."
Observe, how he shames the hearer, saying almost, Be
not thou worse than the creation, neither find a pleasure in resting in
things present. Not only ought we not to cling to them, but even to
groan over the delay of our departure hence. For if the creation doth
this, much more oughtest thou to do so, honored with reason as thou
art. But as this was not yet enough to force their attention, he
proceeds.
Ver. 23. "And not only they, but ourselves also,
which have the first-fruits of the Spirit, even we ourselves groan
within ourselves."
That is, having had a taste of the things to come.
For even if any should be quite stone hard, he means what has been
given already is enough to raise him up, and draw him off from things
present, and to wing him after things to come in two ways, both by, the
greatness of the things that are given, and by the fact that, great and
numerous as they are, they are but first-fruits. For if the
first-fruits be so great that we are thereby freed even from our sins,
and attain to righteousness and sanctification, and that those of that
time both drave out devils, and raised the dead by their shadow (Acts
v. 15), or garments (ib. xix. 12), consider how great the whole must
be. And if the creation, devoid as it is of mind and reason, and though
in ignorance of these things, yet groaneth, much more should we. Next,
that he may give the heretics no handle, or seem to be disparaging our
present world, we groan, he says, not as finding fault with the present
system, but through a desire of those greater things. And this he shows
in the words, "Waiting for the adoption." What dost thou say, let me
hear? Thou didst insist on it at every turn, and didst cry aloud, that
we were already made sons, and now dost thou place this good thing
among hopes, writing that we must needs wait for it? Now it is to set
this right by the sequel that he says, "to wit, the redemption[2] of
our body." That is, the perfect glory. Our lot indeed is at present
uncertainty to our last breath, since many of us that were sons have
become dogs and prisoners. But if we decease with a good hope, then is
the gift unmovable, and clearer, and greater, having no longer any
change to fear from death and sin. Then therefore will the grace be
secure, when our body shall be freed from death and its countless
ailments (or passions). For this is full redemption
<greek>apolutrwsis</greek>, not a redemption[3] only, but
such, that we shall never again return to our former captivity. For
that thou mayest not be perplexed at hearing so much of glory without
getting any distinct knowledge of it, he partially exposes to thy view
the things to come, setting before thee the change of thy body
(Gr. changing thy body), and along with it the change of the whole
creation. And this he has put in a clearer light in another passage,
where he says, "Who shall change our vile body, that it may be
fashioned like unto His glorious Body." (Phil. iii. 21.) And in another
place again he writes and says, "But when this mortal shall have put on
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immortality, then shall be brought to pass the saying that is written,
Death is swallowed up in victory." (1 Cor. xv. 54.) But to show, that
with the corruption of the body the constitution of the things of this
life will also come to an end, he wrote again elsewhere, "For the
fashion of this world passeth away." (1 Cor. vii. 31.)
Ver. 24. "For we are saved by hope," he says.
Now since he had dwelt upon the promise of the
things to come, and this seemed to pain the weaker hearer, if the
blessings are all matter of hope; after proving before that they are
surer than things present and visible, and discoursing at large on the
gifts already given, and showing that we have received the first fruits
of those good things, lest we should seek our all in this world, and be
traitors to the nobility that faith gives us, he says, "For we are (Gr.
were) saved by hope." And this is about what he means. We are not to
seek our all in this life, but to have hope also. For this is the only
gift that we brought in to God, believing Him in what He promised shall
come, and it was by this way alone we were saved. If then we lose this
hope, we have lost all that was of our own contributing. For I put you
this question, he would say, Wert thou not liable for countless sins?
wert thou not in despair? wert thou not under sentence? were not all
out of heart about thy salvation? What then saved thee? It was thy
hoping[1] in God alone, and trusting to Him about His promises and
gifts, and nothing besides hadst thou to bring in. If it was this then
that saved thee, hold it fast now also. For that which afforded thee so
great blessings, to a certainty will not deceive thee in regard to
things to come. For in that it found thee dead, and ruined, and a
prisoner, and an enemy, and yet made thee a friend, and a son, and a
freeman, and righteous, and a joint-heir, and yielded such great things
as no one ever expected even, how, after such munificence and
attachment, will it betray 2 thee in what is to follow? Say not to me,
hopes again! expectations again! faith again! For it is in this way
thou wert saved from the beginning, and this dowry was the only one
that thou didst bring in to the Bridegroom. Hold it then fast and keep
it: for if thou demandest to have everything in this world, thou hast
lost that well-doing of thine, through which thou didst become bright,
and this is why he proceeds to say, "But hope that is seen is not hope;
for what a man seeth, why doth he yet hope for?"
Ver. 25.--"But if we hope for that we see not, then
do we with patience wait for it."
That is, if thou art to be looking for everything in
this world, what need is there for hope? What is hope then? It is
feeling confidence in things to come. What great demand then doth God
make upon thee, since He Himself giveth thee blessings quite entire
from His own stores? One thing only, hope, He asks of thee, that thou
too mayest have somewhat of thine own to contribute toward thy
salvation. And this he intimates in what he proceeds with: "For if we
hope for that we see not, then do we with patience wait for it." As
then God crowneth him that undergoes labors, and hardnesses, and
countless toils, so doth He him that hopeth. For the name of patience
belongs to hard work and much endurance. Yet even this He hath granted
to the man that hopeth, that He might solace the wearied soul. And then
to show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. "Likewise the Spirit also helpeth our
infirmities."[*]
For the one point is thy own, that of patience, but
the other comes of the Spirit's furnishings, Who also cherisheth (Gr.
anointeth) thee unto this hope, and through it again lighteneth thy
labors. Then that thou mightest know that it is not in thy labors only
and dangers that this grace standeth by thee, but even in things the
most easy seemingly,[3] it worketh with thee, and on all occasions
bears its part in the alliance, he proceeds to say,
"For we know not what we should pray for as we
ought."
And this he said to show the Spirit's great concern
about us, and also to instruct them not to think for certainty that
those things are desirable which to man's reasonings appear so. For
since it was likely that they, when they were scourged, and driven out,
and suffering grievances without number, should be seeking a respite,
and ask this favor of God, and think it was advantageous to them, by no
means (he says) suppose that what seem blessings to you really are so.
For we
447
need the Spirit's aid even to do this. So feeble is man, and such a
nothing by himself. For this is why he says, "For we know not what we
should pray for as we ought." In order that the learner might not feel
any shame at his ignorance, he does not say, ye know not, but, "we know
not." And that he did not say this merely to seem moderate, he plainly
shows from other passages. For he desired in his prayers unceasingly to
see Rome. Yet the time when he obtained it was not at once when he
desired it. And "the thorn" that was given him "in the flesh" (2 Cor.
xii. 8), that is the dangers, he often besought God, and was entirely
unsuccessful.[1] And so was Moses, who in the Old Testament prays to
see Palestine (Deut. iii. 26), and Jeremiah when he made supplication
for the Jews (Jer. xv. 1), and Abraham when he interceded for the
people of Sodom. "But the Spirit Itself maketh intercession for us with
groanings which cannot be uttered." This statement is not clear, owing
to the cessation of many of the wonders which then used to take place.
Wherefore I must needs inform you of the state of things at that time,
and in this way the rest of the subject will be cleared. What therefore
was the state of things then? God did in those days give to all that
were baptized certain excellent gifts, and the name that these had was
spirits. For "the spirits of the Prophets," it says, "are subject to
the prophets." (1 Cor. xiv. 32.) And one had the gift of prophecy and
foretold things to come; and another of wisdom, and taught the many;
and another of healings, and cured the sick; and another of miracles,
and raised the dead; another of tongues, and spoke different languages.
And with all these there was also a gift of prayer, which also was
called a spirit, and he that had this prayed for oil the people. For
since we are ignorant of much that is profitable for us and ask things
that are not profitable, the gift of prayer came into some particular
person of that day, and what was profitable for all the whole Church
alike, he was the appointed person to ask for in behalf of all, and the
instructor of the rest. Spirit then is the name that he gives here to
the grace of this character, and the soul that receiveth the grace, and
intercedeth to God, and groaneth. For he that was counted worthy of
such grace as this, standing with much compunction, and with many
mental groanings falling before God, asked the things that were
profitable for all. And of this the Deacon of the present day is a
symbol when he offers up the prayers for the people. This then is what
Paul means when he says,[2] "the Spirit itself maketh intercession for
us with groanings that cannot be uttered."
Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he
is speaking, but about the spiritual heart. Since if this were not so,
he ought to have said, "He that searcheth" the Spirit. But that thou
mayest learn that the language is meant of a spiritual man, who has the
gift of prayer, he proceeds, "And he that searcheth the hearts knoweth
what is the mind of the Spirit," that is, of the spiritual man.
"Because he maketh intercession for the saints
according to the will of God."
Not (he means) that he informs God as if ignorant,
but this is done that we may learn to pray for proper things, and to
ask of God what is pleasing to Him. For this is what the "according to
God" is. And so this was with a view to solace those that came to Him,
and to yield them excellent instruction. For He that furnished the
gifts, anti gave besides blessings without number, was the Comforter.
Hence it says, "all these things worketh one and the self-same Spirit."
(1 Cor. xii. 11.) And it is for our instruction that this takes place,
and to show the love of the Spirit, it condescendeth even to this. And
it is from this that the person praying getteth heard, because the
prayer is made "according to the will of God."
You see from how many points he instructs them in
the love that was shown them and the honor that was done them. And what
is there that God hath not done for us? The world He hath made
corruptible for us, and again for us incorruptible. He suffered His
Prophets to be ill-treated for our sake, sent them into captivity for
us, let them fall into the furnace, and undergo ills without number.
Nay, He made them prophets for us, and the Apostles also He made for
us. He gave up for us His Only-Begotten, He punisheth the devil for us,
He hath seated us on the Right Hand, He was reproached for us. "For the
reproaches of them that reproached thee," it says, "fell upon me." (Ps.
lxix. 9.) Yet still, when we are drawing back after so great favor, He
leaveth us not, but again entreats, and on our account inciteth others
to entreat for us, that He may show us favor. And so it was with Moses.
For to him He says, "Let Me alone, that I may blot them out" (Ex.
xxxii. 10), that He might drive him upon supplicating on their behalf.
And now
448
He doth the same thing. Hence He gave the gift of prayer. But this He
doth, not as Himself standing in need of entreaty, but that we might[1]
not, from being saved without effort <greek>aplps</greek>,
grow indifferent. For this cause it is on account of David, and of this
person and that, He often says, that He is reconciled with them, to
establish again this very thing, that the reconciliation may be with
all due formality.[2] Still He would have looked more loving toward
man, if it had not been through this and the other prophet, but of
Himself, that He told them that He ceased to be wroth. But the reason
of His not holding to that point was, that this ground of
reconciliation might not become an occasion for listlessness. Wherefore
to Jeremiah also He said, "Pray not for this people, for I will not
hear thee" (Jer. xi. 14), not as wishing to stop his praying (for He
earnestly longeth for our salvation), but to terrify them: and this the
prophet also seeing did not cease praying. And that you may see that it
was not through a wish to turn him from it, but to shame[3] them that
He said this, hear what it says. "Seest thou not what these are doing?
"(Ez. vili. 6, not verbally from LXX.) And when He says to the city
"Though thou wash thee with nitre, and take thee much soap (Gr. herb),
yet thou art stained before Me" ( Jer. ii. 22), it is not that He may
cast them into despair that He so speaks, but that He may rouse them to
repentance. For as in the case of the Ninevites, by giving the sentence
without limitation, and holding out no good hope, He scared them the
more, and led them to repentance, so He doth here also, both to rouse
them, and to render the prophet more venerated, that in this way at
least they may hear him. Then, since they kept on in a state of
incurable madness, and were not to be sobered even by the rest being
carried away, he first exhorts them to remain there. But when they kept
not up to this, but deserted to Egypt, this indeed He allowed them, but
requires of them not to desert to irreligion as well as to Egypt. (Jer.
xliv. 8.) But when they did not comply in this either, He sendeth the
prophet along with them, so that they might not after all suffer total
wreck. (Ver. 28.) For since they did not follow Him when He called, He
next followeth them to discipline them, and hinder their being hurried
further into vice, and as a father full of affection does a child who
takes all treatment in the same peevish way, conducting him about
everywhere with himself, and following him about. This was the reason
why He sent not Jeremiah only into Egypt, but also Ezekiel into
Babylon, and they did not refuse to go. For when they found their
Master love the people exceedingly, they continued themselves to do so
likewise. Much as if a right-minded servant were to take compassion
upon an intractable son when he saw his father grieving and lamenting
about him. And what was there that they did not suffer for them? They
were sawn asunder, they were driven out, they were reproached, they
were stoned, they underwent numberless grievances. And after all this
they would run back to them. Samuel, for instance, ceased not to mourn
for Saul, miserably insulted as he was by him, and injured irreparably.
(1 Sam. xv. 35.) Still he held none of these things in remembrance. And
for the people of the Jews, Jeremiah has composed Lamentations in
writing. And when the general of the Persians had given him liberty to
dwell securely, and with perfect freedom, wherever he pleased, he
preferred above dwelling at home the affliction of the people, and
their hard durance in a strange land. (Jer. xi. 5.) So Moses left the
palace and the sort of living herein, and hasted to be among their
calamities. And Daniel abode for twenty days following without food,
pinching himself with the most severe fast, that he might reconcile God
to them. (Dan. x. 2.) And the three Children too, when in the furnace,
and so fierce a fire, put up a supplication for them. For it was not on
their account that they were grieved, as they were saved; but since
they considered that then was the time for the greatest boldness of
speech, they consequently prayed in their behalf; hence too they said,
"In a contrite heart and an humble spirit let us be accepted." (Song.
ver. 16.) For them Joshua also rent his garments. (Josh. vii. 6.) For
them Ezekiel too wailed and lamented when he saw them cut down. (Ez.
ix. 8.) And Jeremy[4] said, "Let me alone, I will weep bitterly." (Is.
xxii. 4.) And before this, when he did not venture openly to pray for a
remittance of their sad estate, he sought for some limited period, when
he says, "How long, O, Lord?" (ib. vi. 11.) For full of
affectionateness is the whole race of the saints. Wherefore also St.
Paul saith, "Put on therefore, as the elect saints of God, bowels of
mercy, kindness, humbleness of mind." (Col. iii. 12.) You see the
strict propriety of the word, and how he would have
449
us continually merciful. For he does not say, "show mercy" only, but
put it on, that like as our garment is always with us, so may mercy be.
And he does not say merely mercy, but "bowels of mercy," that we may
imitate the natural affection of relations. But we do just the
contrary, and if any one comes to ask a single penny of us, we insult
them, abuse them, call them impostors. Dost thou not shudder, man, and
blush to call him an impostor for bread? Why even supposing such an one
is practising imposture, he deserves to be pitied for it, because he is
so pressed with famine as to put on such a character. This then is a
reproach to our cruelty. For since we had not the heart to bestow with
readiness, they are compelled to practise a great many arts, so as to
put a cheat off upon our inhumanity, and to soften down our harshness.
Now if it was gold and silver that he asked of thee, then there would
be some reason in thy suspicions. But if it is necessary food that he
comes to thee for, why be showing thyself wise so unseasonably, and
take so over exact an account of him, accusing him of idleness and
sloth? For if we must talk in this way, it is not others but ourselves
that we ought to address. When therefore thou art going to God to ask
forgiveness for thy sins, then call these words to mind, and thou wilt
know thou deservest to have these things said to thee by God, much more
than the poor man by thee. And yet God hath never said such words to
thee as "Stand off, since thou art an impostor, always coming to church
and hearing My laws, but when abroad, setting gold, and pleasure
<greek>epqumian</greek>, and friendship, and in fact
anything above My commandments. And now thou makest thyself humble, but
when thy prayers are over thou art bold, and cruel, and inhuman. Get
thee hence, therefore, and never come to Me any more." Yet this, and
more than this, we deserve to have said to us; but still He never did
reproach us in any such way, but is long-suffering and fulfils
everything on His own part, and gives us more than we ask for. Calling
this to mind then, let us relieve the poverty of those that beg of us,
and if they do impose upon us, let us not be over exact about it. For
such a salvation is it that we ourselves require, one with pardon, with
kindness <greek>Filanqrwpias</greek>, with much mercy along
with it. For it is not possible, it certainly is not, if our estate
were searched into strictly, that we should ever be saved, but we must
needs be punished and brought to ruin altogether. Let us not then be
bitter judges of others lest we also get a strict account demanded of
us. For we have sins that are too great to plead any excuse. And
therefore let us show more mercy towards those who have committed
inexcusable sins, that we also may lay up for ourselves the like mercy
beforehand. And yet be as large-hearted as we may, we shall never be
able to contribute such love toward man as we stand in need of at the
hand of a God that loveth man. How then is it other than monstrous,
when we are in need of so many things ourselves, to be over exact with
our fellow servants, and do all we can against ourselves? For thou dost
not in this way so much prove him unworthy of thy liberality, as
thyself of God's love toward man. For he that deals over exactly with
his fellow servant, will be the more sure to find the like treatment at
God's hand. Let us not speak against ourselves, but even if they come
out of idleness or wilfulness,[1] let us bestow. For we also do many
sins through wilfulness, or rather we do them all through wilfulness,
and yet God doth not presently call us to punishment, but gives us a
set time for penance, nurturing us day by day, disciplining us,
teaching us, supplying us with all other things, that we too may
emulate this mercy of His. Let us then quell this cruelty, let us cast
out this brutal spirit; as benefiting thereby ourselves rather than
others. For to these we give money, and bread, and clothing, but for
ourselves we are laying up beforehand very great glory, and such as
there is no putting into words. For we receive again our bodies
incorruptible, and are[2] glorified together and reign together with
Christ. And how great this is we shall see from hence--or rather there
is no means of making us see it clearly now. But to start from our
present blessings, and to get from them at least some kind of scanty
notice of it, I will endeavor so far as I may be able to put before you
what I have been speaking of. Tell me then, if when you were grown old,
and were living in poverty, and any one were to promise suddenly to
make you young, and to bring you to the very prime of life, and to
render you very strong, and preëminently beautiful, and were to
give you the kingdom of the whole earth for a thousand years, a kingdom
in the state of the deepest peace, what is there that you would not
choose to do, and to suffer to gain this promise? (4 Mss. and Say. Mar.
object.) See then, Christ promises not this, but much more than this.
For the distance between old age and youth is not to be compared with
450
the difference of corruption and incorruption, nor that of a kingdom
and poverty to that of the present glory and the future, but the
difference is that of dreams and a reality. Or rather I have yet said
nothing to the purpose, since there is no language capable of setting
before you the greatness of the difference between things to come and
things present. And as for time, there is no place for the idea of
difference. For what mode is there for a man to compare with our
present state a life that hath no limit? And as for the peace it is as
far removed from any present peace, as peace is different from war; and
for the incorruption, it is as much better as a clear pearl is than a
clod of clay. Or rather, say as great a thing as one may, nothing can
put it before you. For were I even to compare the beauty of our bodies
then to the light of the sunbeam, or the brightest lightning, I shall
not yet be saying aught that is worthy of that brilliancy. Now for such
things as these what money so much that it were not worth the while to
give up? what bodies, or rather what souls[1] is it not worth one's
while to give up? At present if any one were to lead thee into the
palace, and in presence of all were to give thee an opportunity of
conversing with the king, and make thee sit at his table, and join in
his fare, thou wouldest call thyself the happiest of men. But when you
are to go up to Heaven, and stand by the King of the universe Himself,
and to vie with angels in brightness, and to enjoy even that
unutterable glory, do you hesitate whether you ought to give up money?
whereas if you had to put off life itself, you ought to leap and exult,
and mount on wings of pleasure. But you, that you may get an office
<greek>arkhn</greek>, as a place to pillage from (for call
a thing of this sort gain, I cannot), put all you have to hazard, and
after borrowing of others, will, if need be, pawn your wife and
children too without hesitation. But when the kingdom of Heaven is set
before you, that office <greek>arkhs</greek> which hath
none to supersede you in it, and God bids you take not a part of a
corner of the earth, but the whole of Heaven entirely, are you
hesitating, and reluctant, and gaping after money, and forgetful that
if the parts of that Heaven which we see are so fair and delightful,
how greatly so must the upper Heaven be, and the Heaven[2] of Heaven?
But since we have as yet no means of seeing this with our bodily eyes,
ascend in thy thought, and standing above this Heaven, look up unto
that Heaven beyond this, into that height without a bound, into that
Light surcharged with awe, into the crowds of the Angels, into the
endless ranks of Archangels, into the rest of the incorporeal Powers.
And then lay hold again of the image (cf. Plat. Rep. vii. p. 516)
thereof we have, after coming down from above, and make a sketch of the
estate of a king with us, as his men in gold armor, and his pairs of
white mules proudly decked with gold, and his chariots set with
jewels[3] and his snow-like cushions <greek>stwmnhn</greek>
Poll. x. 41), and the spangles that flutter about the chariot, and the
dragons shaped out in the silken hangings, and the shields with their
gold bosses, and the straps that reach up from these to the rim of them
through so many gems, and the horses with the gilded trappings and the
gold bits. But when we see the king we immediately lose sight of all
these. For lie alone turns our eyes to him, and to the purple robe, and
the diadem, and the throne, and the clasp, and the shoes, all that
splendor of his appearance. After gathering all these things together
then with accuracy, then again remove your thoughts from these things
to things above, and to that awful day in which Christ is coming. For
then you will not see any pairs of mules, nor golden chariots, nor
dragons and shields, but things that are big with a mighty awe, and
strike such amazement that the very incorporeal Powers are astonished.
For the "powers of the Heavens," He says, "shall be shaken." (Matt.
xxiv. 29.) Then is the whole Heaven thrown open, and the gates of those
concaves unfold themselves, and the Only-begotten Son of God cometh
down, not with twenty, not with a hundred men for His bodyguard, but
with thousands, ten thousands of Angels and Archangels, Cherubim and
Seraphim, and other Powers, and with fear and trembling shall
everything be filled, whiles the earth is bursting itself up, and the
men that ever were born, from Adam's birth up to that day, are rising
from the earth, and all are caught up; (1 Thess. iv. 17) when Himself
appears with such great glory as that the sun, and the moon, and all
light whatever, is cast into the shade, being outshone by that
radiance. What language is to set before us that blessedness,
brightness, glory? Alas! my soul. For weeping comes upon me and great
groaning, as I reflect what good things we have fallen from, what
blessedness we are estranged from. For estranged we are (I am now
speaking of my own case still), unless we do some great and astonishing
work; speak
451
not then of hell to me now, for more grievous than any hell is the fall
from this glory, and worse than punishments unnumbered the estrangement
from that lot. But still we are gaping after this present world, and we
take not thought of the devil's cunning, who by little things bereaves
us of those great ones, and gives us clay that he may snatch from us
gold, or rather that he may snatch Heaven from us, and showeth us a
shadow that he may dispossess us of the reality, and puts phantoms
before us in dreams (for such is the wealth of this world), that at
daybreak[1] he may prove us the poorest of men. Laying these things to
heart, late though it be, let us fly from this craft, and pass to the
side of things to come. For we cannot say that we were ignorant how
exposed to accidents the present life is, since things every day din in
our ears more loudly than a trumpet, the worthlessness, the
ridiculousness, the shamefulness, the dangers, the pitfalls, of the
present scene. What defence then shall we have to set up for pursuing
things so subject to hazards, and laden with shame, with so much
eagerness, and leaving things unfailing, which will make us glorious
and bright, and giving our whole selves up to the thraldom of money?
For the slavery to these things is worse than any bondage. And
this they know who have been counted worthy to obtain their freedom
from it. That ye then may also feel this goodly liberty, burst the
bonds asunder, spring out of the snare. And let there be no gold lying
by in your houses, but that which is more precious than millions of
money, alms and love to man, for your treasure. For this gives us
boldness toward God, but the other covers us with deep shame, and
causes the devil to bear hard <greek>sFodron</greek>
<greek>pnein</greek> upon us. Why then arm thy enemy, and
make him stronger? Arm thy right hand against him, and transfer all the
splendor of thy house into thy soul, and stow away all thy fortune in
thy mind, and instead of a chest and a house, let heaven keep thy gold.
And let us put all our property about our own selves; for we are much
better than the walls, and more dignified than the pavement. Why then
do we, to the neglect of our own selves, waste all our attention upon
those things, which when we are gone we can no longer reach, and often
even while we stay here we cannot keep hold of, when we might have such
riches as to be found not in this life only, but also in that, in the
easiest circumstances? For he who carries about his farms and house and
gold upon his soul, wherever he appears, appears with all this wealth.
And how is this possible to be effected? one may ask. It is possible,
and that with the utmost ease. For if you transfer them to Heaven by
the poor man's hand, you will transfer them entire into your own soul.
And if death should afterwards come upon thee, no one will take them
from thee, but thou wilt depart to be rich in the next world too. This
was the kind of treasure Tabitha had. Hence it was not her house that
proclaimed her wealth, nor the walls, nor the stones, nor the pillars,
but the bodies of widows furnished with dress, and their tears that
were shed, and death that played the runaway, and life that came back
again. Let us also make unto ourselves suchlike treasures, let us build
up for ourselves such-like houses. In this way we shall have God for
our Fellow-worker, and we ourselves shall be workers together with Him.
For Himself brought the poor from not being into being, and you will
prevent them, after they have been brought into life and being, from
perishing with hunger and other distress, by tending them and setting
them upright, staying up the Temple of God in every quarter. What can
be equal to this in respect both of utility and of glory? Or if as yet
you have not gained any clear notion of the great adornment He bestowed
upon thee when He bade thee relieve poverty, consider this point with
thyself. If He had given thee so great power, that thou wert able to
set up again even the Heaven if it were falling, wouldest thou not
think the thing an honor far too great for thee? See now He hath held
thee worthy of a greater honor. For that which in His esteem is more
precious than the Heavens,[2] He hath trusted thee to repair. For of
all things visible there is nothing in God's esteem equal to man. For
Heaven and earth and sea did He make for him, and finds more pleasure
in dwelling with him than in the Heaven. And yet we, though with a
knowledge of this, bestow no attention nor forethought upon the temples
of God; but leaving them in a neglected state, we provide houses
splendid and large for ourselves. This is why we are devoid of all good
things, and greater beggars than the poorest poor, because we pride
ourselves in these houses which we cannot take away with us when we go
hence, and leave those alone which we might move away along with our
own selves. For the bodies of the poor after dissolution must needs
rise again; and God, Who hath given this charge, will bring them forth,
and praise those who have taken care of them,
452
and treat such with regard <greek>qaumasetai</greek>,
because when they were on the point of failing to ruin at one rime by
starvation, at another by nakedness and cold, these repaired them by
all means in their power. But still, even with all these praises set
before us, we loiter yet, and decline undertaking this honorable
charge. And Christ indeed hath not where to lodge, but goeth about a
stranger, and naked, and hungry, and you set up houses out of town, and
baths, and terraces, and chambers without number, in thoughtless
vanity; and to Christ you give not even a share of a little hut, while
for daws and vultures you deck out upper chambers. What can be worse
than such insanity as this? What more grievous than such madness? for
madness it is in the last stage of it, or rather one has no name to
suit it, use whatever one may. Yet still if we be so minded, it is
possible to beat off the disorder, tenacious as it is; and not possible
only, but even easy; and not easy merely, but even easier is it to get
rid of this pest than of the sufferings of the body, since the
Physician is so much greater. Let us then draw Him to ourselves, and
invite Him to aid us in the attempt, and let us contribute our share,
good-will, I mean, and energy. For He will not require anything
further, but if He can meet with this only, He will confer all that is
His part. Let us then contribute our share, that in this world we may
enjoy a genuine health, and may attain to the good things to come, by
the grace and love towards man, etc.
HOMILY XV.
ROM. VIII. 28.
"And we know that all things work together for good to them that love
God."
HERE he seems to me to have mooted this whole topic
with a view to those who were in danger; or, rather, not this only, but
also what was said a little before this. For the words, "the sufferings
of this present time are not worthy to be compared with the glory which
shall be revealed in us;" and those, that "the whole creation
groaneth;" and the saying, that "we are saved by hope;" and the phrase,
"we with patience wait for;" and that, "we know not what we should pray
for as we ought;" are all of them said to these. For he instructs them
not to choose just what they may think, themselves, to be useful, but
what the Spirit may suggest; for man), things that seem to one's self
profitable, do sometimes even cause much harm. Quiet, for instance, and
freedom from dangers, and living out of fear, seemed to be advantageous
for them. And what wonder if they did to them, since to the blessed
Paul himself this seemed to be so? still he came afterwards to know
that the opposite to all these are the things advantageous, and when he
came to know it, he was content. So he that besought the Lord thrice to
be freed from hazards,[1] when once he heard Him say, "My grace is
sufficient for thee, for My Power is perfected in weakness" (2 Cor.
xii. 8, 9), was afterwards delighted at being persecuted, and insuited,
and having irreparable ills done him. For, "I glory," he says, "in
persecutions, in insults" (Eng. V. reproaches), "in necessities." (2
Cor. xii. 10.) And this was his reason for saying, "For we know not
what we should pray for as we ought." And he exhorted all men to give
up these matters to the Spirit. For the Holy Spirit is very mindful of
us, and this is the will of God. Having then cheered them by all
methods, he proceeds to what we have heard to-day, putting forward a
reason strong enough to reclaim them. For be says, "we know that all
things work together for good to them that love God." Now when he
speaks of "all things," he mentions even the things that seem painful.
For should even tribulation, or poverty, or imprisonment, or famines,
or deaths, or anything else whatsoever come upon us, God is able to
change all these things into the opposite. For this is quite an
instance of His unspeakable power, His making things seemingly painful
to be lightsome to us, and turning them into that which is helpful to
us. And so he does not say, that "them that love God," no grievance
approacheth, but, that it "works together for good," that is to say,
that He useth the grievous things themselves to make the persons so
plotted against approved. And this is a much greater thing than
hindering the approach of such grievances. or stopping them when they
have come.
453
And this is what He did even with the furnace at Babylon. For He did
not either prevent their falling into it, or extinguish the flame after
those saints were cast into it, but let it burn on, and made them by
this very flame greater objects of wonder, and with the Apostles too He
wrought other like wonders continually. (St. Mark xvi. 18.) For if men
who have learnt to he philosophic can use the things of nature to the
opposite of their intention, and appear even when living in poverty in
easier circumstances than the rich, and shine[1] through disgrace: much
more will God work for those that love Him both these and also greater
things by far. For one needs only one thing, a genuine love of Him, and
all things follow that. As then things seemingly harmful do good to
these, so do even things profitable harm those who love Him not. For
instance, the exhibition of miracles and wisdom in His teaching only
injured the Jews, as did the rightness of doctrine; and for the former
they called Him a possessed person (John viii. 48), for the other one
that would be equal to God (ib. v. 18): and because of the miracles
(ib. xi. 47, 53), they even went about to kill Him. But the thief when
crucified, when nailed to the Cross, and reviled, anti suffering ills
unnumbered, not only was not hurt, but even gained the greatest good
therefrom. See how for those who love God all things work together for
good. After mentioning then this great blessing, one which far exceeds
man's nature, since to many this seemed even past belief, he draws a
proof of it from past blessings, in these words, "to them who are
called according to His[2] purpose." Now consider, he means, from the
calling, for instance, what I have just said. Why then did He not from
the first call all? or why not Paul himself as soon as the rest? Does
it not seem that the deferring was harmful? But it was still by the
event shown to be for the best. The purpose he here mentions, however,
that he might not ascribe everything to the calling; since in this way
both Greeks and Jews would be sure to cavil. For if the calling alone
were sufficient, how came it that all were not saved? Hence he says,
that it is not the calling alone, but the purpose of those called too,
that works the salvation. For the calling was not forced upon them, nor
compulsory. All then were called, but all did not obey the call.
Ver. 29. "For whom He did foreknow, He also did
predestinate to be conformed to the Image of His Son."
See what superb honor! for what the Only-begotten
was by Nature, this they also have become by grace. And still he was
not satisfied with this calling of them conformed thereto, but even
adds another point, "that He might be the first-born." And even here he
does not come to a pause, but again after this he proceeds to mention
another point, "Among many brethren." So wishing to use all means of
setting the relationship[3] in a clear light. Now all these things you
are to take as said of the Incarnation.[4] For according to the Godhead
He is Only-begotten. See, what great things He hath given unto us!
Doubt not then about the future. For he showeth even upon other grounds
His concern for us by saying, that things were fore-ordered[5] in this
way from the beginning. For men have to derive from things their
conceptions about them, but to God these things have been long
determined upon,[6] and from of old He bare good-will toward us
<greek>pros</greek> <greek>hmas</greek>
<greek>diekeito</greek>, he says.
Ver. 30. "Moreover whom He did pre-destinate, them
He also called; and whom He called, them He also justified."
Now He justified them by the regeneration of the
layer. "And whom He justified, them He also glorified" by the gift, by
the adoption.
Ver. 31. "What shall we then say to these things?"
As if he should say, Let me then hear no more about
the dangers and the malicious devices from every quarter. For even if
some disbelieve the things to come, still they have not a word to say
against the good things that have already taken place; as, for
instance, the friendship of God towards thee from the first, the
justifying, the glory. And yet these things He gave thee by means
seemingly distressing. And those things which you thought to be
disgracing, the Cross, scourges, bonds, these are what have set the
whole world aright. As then by what Himself suffered, though of aspect
forbidding in man's eye, even by these He effected the liberty and
salvation of the whole race; so also is He wont to do in regard to
those things which thou endurest, turning thy sufferings unto glory and
renown for thee. "If God be for us, who can be against us?"
454
Why, it may be said, who is there that is not
against us? Why the world is against us, both kings and peoples, both
relations and countrymen. Yet these that be against us, so far are they
from thwarting us at all, that even without their will they become to
us the causes of crowns, and procurers of countless blessings, in that
God's wisdom turneth their plots unto our salvation and glory. See how
really no one is against us! For it was this which gave new lustre to
Job, the fact that the devil was in arms against him. For the devil
moved at once friends against him, his wife against him, and wounds,
and servants, and a thousand other machinations. And it turned out that
none of them was against him on the whole. And yet this was no great
thing to him, though it was great in itself, but what is a far greater
thing is, that it turned out that they were all for him. For since God
was for him, even things seemingly against him all became for him. And
this happened with the Apostles also, inasmuch as both the Jews, and
they of the Gentiles, and false brethren, and rulers, and peoples, and
famines, and poverty, and ten thousand things were against them; and
yet nothing was against them. For the things which made them the most
bright and conspicuous, and great in the sight both of God and of men,
were these. Just reflect then what a word Paul hath uttered about the
faithful, and those who are truly <greek>akribps</greek>
crucified, such as not even the Emperor with his diadem can achieve.
For against him there are abundance of barbarians that arm themselves,
and of enemies that invade, and of bodyguards that plot, and of
subjects many that oftentimes are ever and anon rebelling, and
thousands of other things. But against the faithful who taketh good
heed unto God's laws, neither man, nor devil, nor aught besides, can
stand! For if you take away his money, you have become the procurer of
a reward to him. If you speak ill of him, by the evil report he gains
fresh lustre in God's sight. If you east him into starvation, the more
will his glory and his reward be. If (what seems the most severe stroke
of all) you give him over to death, you are twining a crown of
martyrdom about him.[*] What then is equivalent to this way of life,
being that against which nothing can be done, but even they that seem
to devise mischief are no less of service to him than
benefactors? This is why he says, "If God be for us, who can be against
us? Next, not being satisfied with what he had already said, the
greatest sign of His love for us, and that which he always is dwelling
over, that he sets down here also; I mean, the slaying of His Son. For
He did not only justify us, he means, and glorify us, and make us
conformed to that Image, but not even His Son did He spare for thee.
And therefore he proceeds to say,
Ver. 32. "He that spared not His own Son, but
delivered Him up for us all, how shall He not with Him also freely give
us all things?"
And here the words he uses are high-wrought
<greek>meq</greek> <greek>uperbolhs</greek> and
exceedingly warm, to show his love. How then is He to neglect us, in
whose behalf "He spared not His own Son, but delivered Him up for us
all? For reflect what goodness it is not to spare even His own Son, but
to give Him up, and to give Him up for all, and those worthless, and
unfeeling, and enemies, and blasphemers. "How then shall He not with
Him also freely give us all things? What he means then is much as
follows; If He gave His own Son, and not merely gave Him, but gave Him
to death, why doubt any more about the rest, since thou hast the
Master? why be dubious about the chattels, when thou hast the Lord? For
He that gave the greater thing to His enemies, how shall He do else
than give the lesser things to His friends?
Ver. 33. "Who shall lay anything to the charge of
God's elect?"
Here he is against those who say, that faith is no
profit, and will not believe the complete change. (i.e. in baptism see
p. 349.) And see how swiftly he stops their mouths, by the worthiness
of Him that elected. He does not say, "Who shall lay anything to the
charge of God's" servants? or of God's faithful ones? but "of God's
elect?" And election is a sign of virtue. For if when a horse-breaker
has selected colts fit for the race, no one can find fault with them,
but he would get laughed at who should find fault; much more when God
selecteth souls are they that "lay any charge against" them deserving
of laughter.
"It is God that justifieth."
Ver. 34. "Who is He that condemneth?
455
He does not say, it is God that forgave our sins,
but what is much greater, "It is God that justifieth." For when the
Judge's sentence declares us just, and a Judge such as that too, what
signifieth the accuser? Hence neither is it right to fear temptations,
for God is for us, and hath shown it by what He hath done; nor again
Jewish triflings, for He has both elected and justified us, and the
wondrous thing is that it was also by the death of His Son that He did
so. Who then is to condemn us, since God crowns us, and Christ was put
to death for us, and not only was put to death, but also after this
intercedeth for us?[*]
For, "It is Christ," he says, "that died, yea
rather, that is risen from the dead, Who is at the right hand of God,
Who also maketh intercession for us."
For though seen now in His own dignity, He hath not
left caring for us, but even "maketh intercession for us," and still
keepeth up the same love. For He was not contented with being put to
death alone. And this is a sign for the most part of very great love,
to be doing not only what falls to His lot, but also to address Another
on this behalf. For this is all he meant to signify by the interceding,
using a way of speaking better suited to man, and more condescending,
that he might point out love. Since unless we take the words, "He
spared not," also with the same understanding, many inconsistencies
will come of it. And that you may see that such is the point he is
aiming at, after first saying, that He "is at the Right Hand, he next
proceeds to say, that He "maketh intercession for us," when he had
shown an equality of honor and rank, so that hence it may appear that
the Intercession is not a sign of inferiority,[1] but of love only. For
being Life itself <greek>autozwh</greek> (Ps. xxxvi. 9.),
and a Well of good things of every kind, and with the same power as the
Father, both to raise up the dead and to quicken them, and do all
besides that He doth, how could He need to be a suppliant in order to
help us? (John v. 19, 21, 36.) He that of His own power set free those
who were given over and condemned, even from that condemnation; and
made them righteous, and sons, and led them to the very highest honors,
and brought to pass things which had never been hoped for: how should
He, after having achieved all this, and baring shown our nature on the
King's throne, require to be a suppliant to do the easier things? (Acts
vii. 55; Heb. x. 12; Rev. vii. 17.) You see how it is shown by every
argument, that there is no other reason for his having mentioned
intercession, save to show the warmth and vigorousness of His love for
us; for the Father also is represented to us as beseeching men to be
reconciled to Him. "For we are ambassadors of Christ, as though God did
beseech you by us." (2 Cor. v. 20.) Still, though God beseecheth, and
men are "ambassadors in Christ's stead" to men, we do not understand on
that account anything done unworthy of that dignity; but one thing only
do we gather from all that is told us, namely, the intenseness of the
love. This then let us do here also. If then the Spirit even "maketh
intercession for us with groanings that cannot be uttered," and Christ
died and intercedeth for us, and the Father "spared not His own Son"
for thee, and elected thee, and justified thee, why be afraid any more?
Or why tremble when enjoying such great love, and having such great
interest taken in thee? In this way then, after showing His great
providence over us from the first, he afterwards brings out what comes
next in a bold style, and does not say, ye ought also to love Him, but,
as if grown enthusiastic at this unspeakable Providence over us, he
says,
Ver. 35. "Who shall separate us from the love of
Christ?"
And he does not say of God, so indifferent is it to
him whether he mentions the Name of Christ or of God. "Shall
tribulation, or. distress, or persecution, or famine, or nakedness, or
peril, or sword?" Observe the blessed Paul's judgment. For he does not
mention the things that we are daily getting taken by, love of money
and desire of glory and the thraldom of anger, but things that are far
more enthralling than these, and of power to put a force[2] upon nature
itself, and to wrench open the sternness of the resolution many times
even against our will, are what he puts down here, tribulations and
distresses. For even if the things mentioned are easy to tell up, still
each single word has in it thousands of lines of temptation. For when
he says, tribulation, he mentions prisons and bonds, and calumnies, and
banishments, and all the other hardships, so in one word running
through an ocean of dangers without
456
stint, and exhibiting to us, in fact by a single word, all the evils
that men meet with. Yet still he dares them all! Wherefore he brings
them forward in the shape of questions, as if it was incontrovertible
that nothing could move a person so beloved, and who had enjoyed so
much providence over him. Then that this might not seem as if he had
forgotten himself, he brings in the Prophet also, who declared this
before, a long while ago and saith,
Ver. 36. "For Thy sake we are killed all the day
long, we are accounted as sheep for the slaughter." (Ps. xliv. 22.)
That is, we are exposed to all to be evil entreated
of them. But yet against so many and so great dangers and these recent
horrors, the object of our conflicts is given as a sufficient
consolation, or rather not sufficient only, but even much more. For it
is not for men, nor for any other of the things of this life that we
suffer, but for the King (he says) of the universe. But this is not the
only crown, for he encircles them with another besides, and that varied
and manifold. Since then, as they were men they could not have deaths
without number to undergo, he shows that in this way the prize is none
the less. For even if by nature it were fated to die once, by choice
God hath granted us to suffer this every day, if we be so minded.
Whence it is plain that we shall depart with as many crowns as we have
lived days, or rather with many more. For it is possible in a day to
die not once alone or twice, but many times. For he who is always ready
unto this, keeps continually receiving a full reward. This then is what
the Psalmist II<greek>roFhths</greek> hints at, when he
says, "all the day." And for this reason the Apostle also brought him
before them to rouse them up the more. For if, he means, those in the
old dispensation, who had the land as their reward, and the other
things which come to a close along with this life, did so look down
upon the present life and the temptations and dangers of it, what
pardon should we find if we deal so languidly after the promise of
Heaven, and the Kingdom above, and its unutterable blessings, so as not
to come even up to the same measure as they? And this he does not say
indeed, but leaves it to his hearers' consciences, and is satisfied
with the quotation alone. He shows too that their bodies become a
sacrifice, and that we must not be disturbed or troubled at God having
so ordered it. And he exhorts them in other ways besides. For to
prevent any from saying that he is merely philosophizing here before
having any experience of realities, he adds, "we are accounted as sheep
for the slaughter," meaning the daily deaths of the Apostles. You see
his courage and his goodness. For as they, he means, when slaughtered
make no resistance, so neither do we. But since the feebleness of the
mind of man, even after so great things, was afraid of the multitude of
temptations, see how he again rouses the hearer, and gives him a lofty
and exulting spirit, by saying,
Ver. 37. "Nay, in all these things we are more than
conquerors through Him that loved
US."
For what is indeed wonderful is this, not that we
are conquerors only, but that we are so by the very things meant as
plots against us. And we are not merely conquerors, but we are "more
than conquerors," that is, are so with ease, without toil and labor.
For without undergoing the real things, by only setting our mind
aright, we raise our trophies against our enemies. And with good
reason. For it is God that striveth together with us. Do not then be
doubtful, if though beaten we get the better of our beaters, if driven
out we overcome our persecutors, if dying we put the living to fight.
For when you take the power and also the love of God into account,
there is nothing to prevent these wondrous and strange things from
coming to pass, and that victory the most advantageous should shine
upon us. For they did not merely conquer, but in a wondrous way, and so
that one might learn that those who plotted against them had a war not
against men, but against that invincible Might. See the Jews then with
these among them, and at a loss quite, and saying, "What are we to do
to these men?" (Acts iv. 16.) For it is marvellous indeed, that though
they had hold of them and had got them liable to their courts, and
imprisoned them and beat them, they were yet at a loss and in
perplexity, as they got overcome by the very things whereby they
expected to conquer. And neither kings nor people, nor ranks of demons,
nor the devil himself, had power to get the better of them, but were
all overcome at a very great disadvantage, finding that all they
planned against them became for them. And therefore he says, "we are
more than conquerors." For this was a new rule of victory for men to
prevail by their adversaries, and in no instance to be overcome, but to
go forth to these struggles as if they themselves had the issue in
their own hands.
Ver. 38, 39. "For I am persuaded, that neither death
nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor
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any other creature, shall be able to separate us from the love of God,
which is in Christ Jesus our Lord."
These are great flyings here mentioned. But the
reason we do not enter into them is, because we have not so great love.
Yet still though they are great, as he wished to show that they were
nothing beside the love wherewith he was loved of God; after it he then
places his own, lest he should seem to be saying great things about
himself. And what he says is somewhat of this kind. Why speak, he
means, of things present, and evils inherited in this life? For even if
a person were to tell me of things to come, and of powers; of things,
such as death and life; of powers, such as angels and archangels, and
all the superior orders of beings; even these would be little to me
compared with the love of Christ. For even if a person were to threaten
me with that future death to which there is no death, to separate me
from Christ, nor if he promised the life without end, would I agree to
it. Why mention kings here below and consuls? and this one or that? for
if you tell me of angels, or all the powers above, or all existing
things, or all that are to come, they are all small to me, both those
in the earth, and those in heaven, and those under the earth, and those
above heaven, compared to this charm. Then as though these were not
enough to set before them the strong desire which he had, he gives a
being to others again of like magnitude, and says, "nor any other
creation." And what he means is nearly this, even if there were any
other creation as great as the visible, and as great as the
intelligible,[1] none of them could part me from that love. This he
says not as if the Angels attempted it, or the other Powers, far from
it, but as wishing to show quite to the utmost the charm he had toward
Christ. For Christ he loved not for the things of Christ, but for His
sake the things that were His, and to Him alone he looked, and one
thing he feared, and that was falling from his love for Him. For this
thing was in itself more dreadful than hell, as to abide in it was more
desirable than the Kingdom.
What then should we now deserve, when he is found
not to esteem even the things in Heaven as compared with the desire for
Christ, and we set more store by things of mire and clay than by
Christ? And he out of desire of Him would take up with falling into
hell, and being banished from the Kingdom, if the choice between the
two were put to him: but we are not even above the present life. Are we
worthy then to touch his very shoes, when we have come to be so far
short of his largeness of mind? For he for Christ's sake does not think
anything even of a kingdom; but we think slightingly of Him self,
but things of His we make great account of. And would it were of things
of His. But now it is not even this; but with a Kingdom held out to us,
we let that alone, and keep pursuing shadows and dreams all our days.
And yet God in His love toward man and exceeding gentleness, hath done
the same as if an affectionate father should, on his son's becoming
disinclined to a continual stay with him, manage to bring this about in
another way. For since we have not the right feeling of desire after
Him, He keeps putting divers other things before us, so as to hold us
to Himself. Yet not even for this do we abide with Him, but we keep
springing off to childish playthings. Not so Paul, but like a noble
spirited child, who is open and attached to his father, he seeks only
after the Father's presence, and other things he sets not so much store
by; or rather, it is much more than a child. For he does not value the
Father and things that are His at the same rate, but when he looks to
the Father, he counts them nothing, but would choose rather to be
chastised and beaten, so he was with Him, than to be apart from Him and
indulge his ease. Let us then shudder, all of us that do not even feel
above money for the sake of Christ, or rather such of us as do not feel
above it for our own sakes. For it was Paul alone who suffered in good
earnest all things for Christ's sake, not for the sake of the kingdom,
or his own honor, but owing to his affection to Him. But as for us,
neither Christ nor the things of Christ draw us from the things of this
life; but as serpents, or snakes, or swine, or even as all of them at
once, so do we keep dragging on in the mire. For wherein are we better
than those brutes, when with so many and such great examples before us
we still keep bowing down, and have not the heart to look up to Heaven
for ever so little a time? Yet did God give up even His Son. But thou
wilt not so much as share thy bread with Him, Who was given up for
thee, Who was slain for thee. The Father for thy sake spared not Him,
and this too when He was indeed His Son, but thou doest not look upon
Him even when pining with starvation, and this too when thou
shouldest but spend of His own, and spend it too for thy own good! What
can be worse than such a breach of law as this? He was given up for
thee, He was slain for thee, He goeth about in
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hunger for thee, it is of His own thou shouldest give, that thou mayest
thyself get the gain, and still thou dost not give! What sort of stone
is there than which these are not more senseless, who in despite of
such great inducements, continue in this diabolical cruel-heartedness?
For He was not satisfied even with death and the Cross only, but He
took up with becoming poor also, and a stranger, and a beggar, and
naked, and being thrown into prison, and undergoing sickness, that so
at least He might call thee off. If thou wilt not requite Me, He says,
as having suffered for thee, show mercy on Me for My poverty. And if
thou are not minded to pity Me for My poverty, do for My disease be
moved, for My imprisonment be softened. And if even these things make
thee not charitable, for the easiness of the request comply with Me.
For it is no costly gift I ask, but bread and lodging, and words of
comfort; but if even after this thou still continuest unsubdued, still
for the Kingdom's sake be improved for the rewards which I have
promised. Hast thou then no regard even for these? yet still for very
nature's sake be softened at seeing Me naked, and remember that
nakedness wherewith I was naked on the Cross for thee; or, if not this,
yet that wherewith I am now naked through the poor. I was then bound
for thee, nay, still am so for thee, that whether moved by the former
ground or the latter, thou mightest be minded to show some pity. I
fasted for thee, again I am hungry for thee. I was athirst when hanging
on the Cross, I am athirst also through the poor, that by the former as
also by the latter I may draw thee to Myself, and make thee charitable
to thine own salvation. Hence also of thee that owest Me the requital
of benefits without number, I make not, demand as of one that oweth,
but crown thee as one that favoreth Me, and a kingdom do I give thee
for these small things. For I do not say so much as put an end to My
poverty, or give Me riches, and yet I did become poor for thee; yet
still I ask for bread and clothing, and a small solace for My hunger.
And if It be thrown into prison, I do not insist upon thy loosing My
bonds and setting Me free, but one thing only do I seek after, that
thou wouldest visit Me, Who was (or am) bound for thee, and I shall
have received favor enough, and for this only will I give thee Heaven.
And yet I delivered thee from most galling bonds, but for Me it is
quite enough, if thou wilt but visit Me when in prison. For I am able
indeed to crown thee even without all this; yet I would fain be a
debtor to thee, that the crown may give thee some feeling of
confidence. This is why, though I am able to support Myself, I come
about begging, and stand beside thy door, and stretch out Mine hand,
since My wish is to be supported by thee. For I love thee exceedingly,
and so desire to eat at thy table, which is the way with those that
love a person. And I glory (John xv. 8) in this. And when the whole
world are spectators, then am I to herald thee forth, and in the
hearing of all men to display thee as My supporter. Yet we, when we are
supported by any one, feel ashamed, and cover our faces; but He, as
loving us exceedingly, even if we hold our peace, will then tell out
what we did with much praise, and is not ashamed to say, that when
Himself was naked we clothed Him, and fed Him when hungry. Let us then
lay all these things to heart, and not be contented with passing mere
praises upon them, but let us even accomplish what I have been speaking
of. For what is the good of these applauses and clamors? I demand one
thing only of you, and that is the display of them in real action, the
obedience of deeds. This is my praise, this your gain, this gives me
more lustre than a diadem. When you have left the Church then, this is
the crown that you should make for me and for you, through the hand of
the poor; that both in the present life we may be nourished with a
goodly hope, and after we have departed to the life to come, we may
attain to those good things without number, to which may all of us
attain by the grace and love toward man, etc.
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HOMILY XVI.
ROM. IX. 1.
' I say the truth in Christ, I lie not, my conscience also bearing me
witness in the Holy Ghost."
DID I not seem yesterday to you to have spoken some
great and exorbitant things of Paul's love toward Christ? And great
indeed they were, too great for any words to express. Yet what you have
heard to-day are as far above those things, as those things were above
ours. And yet I did not think they could be exceeded, still when I came
to what has been read to-day[1] it did appear far more glorious than
the whole of the former. And that he was aware of this himself he shows
by his exordium. For as on the point of entering upon greater things
than those, and therefore liable to be disbelieved by the generality,
he first uses a strong asseveration about the matter he is going to
speak of; which many are in the habit of doing when they are going to
say somewhat which is not believed by the generality, and about which
they feel the utmost certainty in their own minds. Hence he says, "I
say the truth in Christ, I lie not, and my conscience beareth witness,"
Ver. 2, 3. "That I have a great heaviness and
continual sorrow in my heart. For I could wish that myself were
accursed from Christ."[*]
What sayest thou, O Paul? from Christ, thy beloved
One, from Whom neither kingdom nor hell, nor things visible nor
intelligible, nor another world as great, would separate thee, is it
from Him that thou wouldst now be accursed? What has happened? Hast
thou changed, hast thou given over that love? No, he replies, fear not.
Rather I have even made it more intense. How then is it that thou
wouldest fain be accursed, and seekest a separation, and a removal to
such a distance, that after it there is no possibility of finding a
more distant one? Because I love Him exceedingly, he may reply. How,
pray, and in what manner? For the things seem a riddle. Or rather, if
you will, let us learn what the curse is, and then we will question him
upon these points, and shall understand this unspeakable and
extraordinary love. What then is the curse? Hear his own words, "If any
man love not our Lord Jesus Christ, let him be accursed." (anathema,[1]
Cor. xvi. 22.) That is, let him be set apart from all, removed from
all. For as in the case of a thing dedicated
<greek>anaqhma</greek>, which is set apart for God, no one
would venture so much as to touch it with his hand or even to come near
it; so too with a man who is put apart from the Church, in cutting him
off from all, and removing him as far off as possible, he calls him by
this name <greek>anaqema</greek> in a contrary sense,[2]
thus with much fear denouncing to all men to keep apart from him, and
to spring away from him. For the thing set apart, no one, from respect
of it, ventures to come near to. But from him who is cut off, all men
separate themselves from a very opposite feeling. And so the
separation is the same, and both the one and the other are equally
removed from the generality. Still, the mode of separation is not the
same, but in this case it is the opposite to what it is in that. For
from the one they keep back as being dedicated to God; from the other
as being estranged from God, and broken off from the Church. This then
is what Paul means when he says, "I could wish that myself were
accursed from Christ." And he does not say merely that I could be
willing, but using a stronger term, he says even, "I could wish" (or
pray <greek>hukomhn</greek>). But if what he says trouble
you in your <greek>asqenesteron</greek> feebleness,
consider the real state of the case, not only that he wished to be
separated, but also the cause for which he wished it, and then you will
see the greatness of his love. For he even
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circumcised (Timothy, Acts xvi. 3), and we pay no attention to what was
done, but to the intention of it, and the cause of it, and hence we
wonder at him the more. And he not only circumcised a person, but he
even shaved himself and sacrificed (Acts xviii. 18; xxi. 24), and yet
surely we do not therefore assert him to be a Jew, but upon this very
score to be perfectly free from Judaizing, and clear of it, and a
genuine worshipper of Christ. As then when you see him circumcising and
sacrificing, you do not therefore condemn him as Judaizing, but upon
this very score have the best reason for crowning him as quite an alien
to Judaism; thus when thou seest him to have become desirous of being
accursed, do not therefore be troubled, but upon this very ground give
him the loudest praise, when thou knowest the cause why he wishes this.
For if we do not look narrowly into the causes, we shall call Elijah a
man-slayer, and Abraham not a manslayer only, but a murderer of his
son.[1] And Phinees and Peter we shall implead for murder likewise. Nor
is it in the case of the saints alone, but also of the God of the
universe, that he who does not keep to this rule, will be suspecting
sundry unbecoming things. Now to prevent this happening in all cases of
the kind, let us bring together both the cause, and the intention, and
the time, and all that makes in behalf of what is so done, and in this
way let us investigate the actions. And this we must do now also in the
case of this blessed soul. Now what is the cause? It is Jesus Himself
Who is so beloved. And yet he does not say for Him; for what he says
is, I would wish that I were accursed from Him for my brethren. And
this comes of his humbleness of mind. For he has no wish to make
himself conspicuous, as if he were saying something great, and doing
Christ a favor in this. Wherefore also he said "my kinsmen," that he
may conceal his high aim <greek>pleonekthma</greek>. Since
to see that he wished it all for Christ's sake, just hear what comes
next. After speaking of kinsmen then, he proceeds,
Ver. 4, 5. "To whom pertaineth the adoption, and the
glory, and the covenants, and the giving of the Law, and the service of
God, and the promises; whose are the father's, and of whom as
concerning the flesh Christ came, Who is over all, God blessed for
ever. Amen."
And what is this? one asks. For if with a view to
the belief of others he was willing to become accursed, he ought to
have also wished for this in the Gentiles' behalf. But if he wishes it
in the Jews' behalf only, it is a proof that he did not wish it for
Christ's sake, but for his own relationship to them. But in fact if he
had prayed for the Gentiles only, this would not have been equally
clear. But since it is for the Jews only, it is a clear proof that it
is only for Christ's glory that he is thus earnest. And I am aware that
what I am saying will seem a paradox to you. Still if ye do not make a
disturbance,[2] I will presently endeavor to make it clear. For what he
has said he has not said nakedly; but since all were talking and
accusing God, that after being counted worthy of the name of sons, and
receiving the Law, and knowing Him beyond all men, and enjoying such
great glory, and serving him beyond the whole world, and receiving the
promises, and being from fathers who were His friends, and what was the
greatest thing of all, having been forefathers of Christ Himself (for
this is the meaning of the words, "of whom, as concerning the flesh,
Christ came"), they are now cast out and disgraced; and in their place
are introduced men who had never known Him, of the Gentiles. Now since
they said all this, and blasphemed God, Paul hearing it, and being cut
to the heart, and vexed for God's glory's sake, wished that he were
accursed, had it been possible, so that they might be saved, and this
blasphemy be put a stop to, and God might not seem to have deceived the
offspring of those to whom He promised the gifts. And that you may see
that it was in sorrow for this, that the promise of God might not seem
to fall to the ground, which said to Abraham, "I will give this land to
thee and to thy seed," that he uttered this wish, he proceeds,
Ver. 6. "Not as though the word of God had taken
none effect."
To show that he had courage (Mar. and 4 Mss. wished)
to bear all these things for the word of God, that is, the promise made
to Abraham. For as Moses seemed to be pleading for the Jews, yet was
doing everything for God's glory (for he says, "Lest they say, Because
He was not able to save them, He led them forth to destroy them in the
wilderness" (Deut. ix. 28); stay Thy wrath), so also does Paul, That
they may not say (he means) that the promise of God has fallen to the
ground, and He has disappointed us of that. He vouched to us, and this
word has not issued in deed, I could wish to be accursed. This then was
why he did not speak of the
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Gentiles (for to them no promises had been made by Him, nor had
they worshipped Him, wherefore neither did any blaspheme Him on their
account), but it was for the Jews who had both received the promise,
and had also been brought into closer connection with Him than others,
that he expressed this wish. Do you see, that if he had expressed it
for the Gentiles, he would not have been shown to be doing this so
purely for Christ's glory? But Since he was willing to become accursed
in the Jews' behalf, then it was most evidenced that it was for
Christ's sake only that he desired this.[1] And for this cause he says,
"To whom pertaineth the adoption, and the glory, and
the service of God, and the promises."
For the Law, he means, which speaks of Christ, comes
from thence, and all the covenants made with them, and Himself came
from them, and the Fathers who received the promises were all from
them. Yet still the opposite has resulted, and they have fallen from
all their good things. Hence, he means, I am vexed, and if it were
possible to be separated from the company about Christ, and to be made
an alien, not from the love of Him (that be far from him; for even all
this he was doing through love), but from all that enjoyment and glory,
I would accept that lot, provided my Master were not to be blasphemed,
that He might not have to hear same saying, that it has been all for
stage-effect; He promises to one, and gives to another. He was sprung
from one race, He saved another. It was to the forefathers of the Jews
that He made the promises, and yet He has deserted their descendants,
and put men, who never at any time knew Him, into their good things.
They labored in the practice of the Law, and reading the Prophets,
while men who have come but yesterday from heathen altars and images
have been set up above them. What foresight is there in all this? Now
that these things may not be said of my Master, he means, even if they
are said unjustly, I would willingly lose even the kingdom and that
glory unutterable, and any sufferings would I undergo, as considering
it the greatest consolation possible no longer to hear Him Whom I so
long for, so blasphemed. But if you be still against allowing this
explanation, just reflect that many fathers have at many times taken up
with thus much for their children, and have chosen to be separated from
them, and rather to see them in honor, considering their honor dearer
to them than their company. But since we are so short of love like this
(Bacon, N. O. Aph. lib. 2, § 7), we cannot even form an idea of
what is here meant. For there be some that are so wholly unworthy even
to hear the name of Paul, and that stand at such an interval and
distance from that vehemency of his, as to fancy that he says this of
temporal death. Who I should say were as ignorant of Paul, as the blind
of the sun's rays, or even much more so. For he that died daily, and
set before him dangers thick as a snow-storm, and then said, "Who shall
separate us from the love of Christ? shall tribulation, or distress, or
persecution, or famine?" and still unsatisfied with what he had said,
and after going above the heaven and the heaven of heavens, and running
through the Angels and Archangels, and all the higher orders of beings,
and taking in at once things present, things to come, things visible,
things intelligible, things grievous, and things good, that were on
either part, and leaving nothing out at all, yet not even thus
satiated, but even bodying forth another non-existing creation, how
should he, by way of saying some great thing after all those things,
make mention of a temporal death? It is not so, surely it is not! But
such a notion is that of worms nestling in their dunghill. For had he
said this, in what sense would he be wishing himself accursed from
Christ? For death (Phil. i. 23) of that sort would have joined him more
closely with the band of Christ, and made him enjoy that glory the
more. Yet some there are who venture to say things different from
these, even more ridiculous. It was not then, they say, death that he
wished to have, but to be a treasure, a thing set apart, of Christ's.
And who even of the most worthless and indolent that would not wish for
this? And in what way was this likely to be in his kinsmen's behalf?
Let us then leave these fables and trifles (for it is no more worth
while making a reply to these things than to children babbling at
play), and let us go back again to the words themselves, luxuriating in
this very ocean of love, and fearlessly swimming there in every
direction, and reflecting upon the unspeakable flame of love--or rather
say what one may, one shall say nothing worthy the subject. For there
is no ocean so wide, no flame so intense, as this. And no language can
set it forth as it deserves, but he alone knew it who in good earnest
gained it. And now let me bring the words themselves before you again.
"For I could wish that I myself were accursed." What
does the "I myself" mean? It means I that have been a teacher (1 Cor.
ix. 27) of all, that have gathered together countless good deeds, that
am waiting for
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countless crowns, that desired Him so much, as to value His love above
all things, who all my days am burning for Him, and hold all things
(Phil. iii. 8) of second importance to the love of Him. For even being
loved by Christ was not the only thing he cared for, but loving Him
exceedingly also. And this last he cared most for
<greek>toutou</greek> <greek>malista</greek>
<greek>hn</greek>. So it was that he looked to this only,
and took all things light-heartedly. For he kept one aim in view in all
circumstances, the fulfilling of this excellent love. And this he
wishes for. But since things were not to take this course, nor he to
become accursed,[1] he next attempts to go into a defence against the
charges, and so to bring what was bruited abroad by all before them as
to overthrow it. And before he openly enters into his defence against
these, he first lays down some seeds of it beforehand. For when he
says, "to whom pertaineth the adoption, and the glory, and the giving
of the Law, and the service of God, and the promises," he does but say
that God willed them indeed to be saved, and this he showed by His
former dealings, and by Christ's having sprung from them, and by what
He promised to the Fathers. But they out of their own untreatable
temper thrust the benefit away from them. And this is also the reason
of his setting down such things as set forth God's gift, not such as
were encomiums upon them. For the adoption came of His grace, and so
too the glory, and the promises, and the Law. After taking all these
things then into consideration, and reflecting how earnest God along
with His Son, had been for their salvation, he lifts up his voice
aloud, and says," Who is a blessed forever. Amen."
So himself offering up thanksgiving for all men unto
the Only-Begotten of God. What, he says, if others do blaspheme? Still
we who know His mysteries, and His unspeakable Wisdom, and great
Providence over us, know well that it is not to be blasphemed, but to
be glorified, that He is worthy. Still not satisfied with being himself
conscious of it, he endeavors next to use arguments, and to use a
sharper way of speech against them. And he does not direct his aim at
them, without first divesting them of a suspicion they had. Lest then
he should seem to be addressing them as enemies, further on he says
"Brethren, my heart's desire and prayer to God for Israel is, that they
might be saved." (Rom. x. 1.) And here, along with other remarks, he so
ordered things, as not to seem to be saying what he was going to say
out of enmity against them. Hence he does not decline calling them even
kinsmen and brothers. For even if it was for Christ's sake that he said
what he did, still he is for drawing
<greek>epispatai</greek> their mind to him also,[3] and
paves his way to what he has to say, and quits himself of all suspicion
owing to what had to be said against them, and then he at last goes
into the subject most of them were looking for. For many, as I have
already stated, wanted to know what was the reason why they who had
received the promise fell short of it, while those who had even never
heard of it were saved before them. Therefore, to clear up this
difficulty, he brings forward the answer before the objection. For to
prevent any from saying, What? Art thou more thoughtful for God's glory
than God is for His own? And does He need thy aid that His word may not
fall to the ground? In reply to these things he says, I spoke this not
as if God's Word had fallen to the ground, but to show my love for
Christ. For as things have had this issue, we are in no want of words
in God's behalf, or of showing that stand His promise did. God said to
Abraham, "To thee and to thy seed will I give the land." And, "In thy
seed shall all the nations of the earth be blessed." (Gen. xii. 7, 3.)
Let us see then, he says, of what sort this seed is. For it is not all
that are from him that are his seed. Whence he says, "For they are not
all Israel that are of (or from) Israel."
Vet. 7. "Neither, because they are the seed of
Abraham, are they all children."
Now when you come to know of what kind the seed of
Abraham is, you will see that the promise is given to his seed, and
know that the word hath not fallen to the ground. * Of what kind, pray,
is the seed then? It is no saying of mine, he means, but the Old
Testament itself explains itself by saying as
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follows, "In Isaac shall thy seed be called." (Gen. xxi. 12.) What is,
"In Isaac?" Explain.
Ver. 8. "That is, they which are the children of the
flesh, these are not the children of God: but the children of the
promise, these are counted for the seed."
And observe the judgment and depth of Paul's mind.
For in interpreting, he does not say, "they which are the children of
the flesh, these are not" the children of Abraham, but, "the children
of God:" so blending the former things with the present, and showing
that even Isaac was not merely Abraham's son. And what he means is
something of this sort: as many as have been born as Isaac was, they
are sons of God, and of the seed of Abraham. And this is why he said,
"in Isaac shall thy seed be called." That one may learn that they who
are born after the fashion of Isaac, these are in the truest sense
Abraham's children. In what way was Isaac born then? Not according to
the law of nature, not according to the power of the flesh, but
according to the power of the promise. What is meant then by the power
of "the promise?"
Ver. 9. "At this time will I come, and Sarah shall
have a son."
This promise then and word of God it was that
fashioned Isaac, and begat him. For what if a womb was its instrument
and the belly of a woman? Since it was not the power of the belly, but
the might of the promise that begat the child. Thus are we also
gendered by the words of God. Since in the pool of water it is the
words of God which generate and fashion us. For it is by being baptized
into the Name of the Father and of the Son and of the Holy Ghost that
we are gendered. And this birth is not of nature, but of the promise of
God. (John iii. 3; Eph. v. 26; James i. 18; 1 Pet. iii. 21.) For as
after first foretelling the birth of Isaac, He then accomplished it; so
ours also He had announced before, many ages ago by all the Prophets,
and afterwards brought it to pass. You know how great He has set it
forth as being, and how, as He promised a great thing, He furnished it
with abundant easel (Hos. ii. 1, etc.) But if the Jews were to say,
that the words, "In Isaac shall thy seed be called," mean this, that
those born of Isaac should be reckoned to him for a seed, then the
Edomites too, and all those people, ought to be denominated his sons,
since their forefather Esau was a son of his. But now so far are they
from being tailed sons, that they are the greatest possible aliens. You
see then that it is not the children of the flesh that are the children
of God, but that even in nature itself the generation by means of
baptism from above was sketched out beforehand. And if you tell me of
the womb, I in return have to tell you of the water. But as in this
case all is of the Spirit, so in the other all was of promise. For the
womb was more chilled than any water owing to barrenness and to old
age. Let us then gain accurate knowledge of our own nobility, and
display a life worthy of it. For in it is nothing fleshly or earthy:
hence neither let there be in us. For it was neither sleep, nor the
will of the flesh (John i. 13), nor embraces, nor the madness of
desire, but "God's love toward man," which wrought the whole. (Tit.
iii. 5.) And as in that case it was when the age was past hope, so in
this also it was when the old age of sins had come over us, that
Isaac[1] suddenly sprang up in youth, and we all became the children of
God, and the seed of Abraham. (Is. xl. 31.)
Ver. 10. "And not only this; but when Rebecca also
had conceived by one, even by our father Isaac."
The subject in question was an important one. Hence
he turns to several arguments, and endeavors by all means to solve the
difficulty. For if it was at once strange and new for them to be cast
out after so great promises, it is much more strange that we even
should come into their good things, who did not expect anything of the
kind. And the case was the same as if a king's son, who had promises
made him that he should succeed to the power he had, were to be east
into the level of disreputable men, and in his place a condemned man,
and one laden with evils unnumbered, after being taken out of prison,
were to come into the power, which properly was the other's. For he
means, what have you to say? that the son is unworthy? Well, but so is
this man unworthy, and much more so. Hence he ought either to have been
punished along with the former, or to have been honored along with him.
Now it was something of this sort which befel the Jews and the
Gentiles, or something far more strange than this. Now that all were
unworthy, he has shown above, where he, says, "For all have sinned, and
come short of the glory of God." (Rom. iii. 23.) But the new thing is,
that when all were unworthy, the Gentiles were saved alone. And beside
this there is another difficulty that some one may start, he says. If
God had no intention of fulfilling the promises to them, why make them
at all? For men who know not the
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future, and are many times deceived, do promise even the undeserving
that they shall have their largesses. But He Who knoweth beforehand
things to come as well as things present, and hath a clear knowledge
that they will make themselves undeserving of the promises, and
therefore will not receive any of the things specified,--why should He
promise at all? Now what is Paul's way of meeting all this? It is by
showing what the Israel is to whom He made the promise. For when this
has been shown, there is at the same time demonstrated the fact that
the promises were all fulfilled. And to point this out he said, "For
they are not all Israel that are of Israel." And this is why he does
not use the name of Jacob,[1] but that of Israel, which was a sign of
the virtue of that just man, and of a gift from above, and of having
seen God. (Gen. xxxii. 28.) Yet, "all," he says, "have sinned, and come
short of the glory of God." (Rom. iii. 23.) Now if all have sinned, how
come some to be saved, and some to perish? It is because all were not
minded to come to Him, since for His part all were saved, for all were
called. However, he does not set this down yet awhile, but meets it
from an advantageous position, and from other examples, by bringing
before them another question, and as in the former case meets a
difficulty very great, by another difficulty. For when he was
discussing how by Christ being justified all the rest enjoyed that
righteousness, he brought in Adam's case, saying, "For if by one man's
offence death reigned, much more they which receive abundance of grace
shall reign in life." (Rom. v. 17. And the case of Adam, indeed, he
does not clear up, but from it he clears up His (or his own), and shows
that it was more reasonable that He Who died in their behalf should
have power over them at His will. For that when one had sinned all
should be punished, does not seem to be so very reasonable to most men.
But that when One had done aright all should be justified, is at once
more reasonable and more suited to God. Yet still he has not solved the
difficulty he raised. For the more obscure that point remained, the
more the Jew was put to silence. And the difficulty of his position
passed over to the other, and this become clearer from it (Mar. and 4
Mss. "than that"). So in this passage also, it is by raising other
difficulties that he meets the questions raised, inasmuch as it was
against Jews that he was contending. Hence he takes no pains to solve
the examples which he has brought before us. For he was not answerable
for[2] them as in the fight against the Jews. But from them he makes
his own subject throughout clearer. Why do you feel surprised, he
means, that some of the Jews were saved, and some not saved at this
time? Why of old, in the patriarch's times, one may see this happening.
For why was Isaac only called the seed, and yet he was the father of
Ishmael also, and of several others. "But he was of a mother that was a
slave." And what has this to do with his father? Still I will not be
captious. Let this son be set aside on his mother's account. What are
we to say of those sprung from Keturah? were they not free, and from a
mother that was free? How came they not to be honored with the same
preference as Isaac? And why do I speak of these? for Rebecca was even
Isaac's only wife, and bearing two children she bore them both to
Isaac; still those so born, though of the same father, and the same
mother, and the fruit of the same labor, being both of one father and
one mother, and twins besides, yet did not enjoy the same lot. And yet
here you have no mother's slavery to account for it, as in Ishmael's
case, nor can you say that one was begotten of this womb and the other
of a different one, as in the case of Keturah and Sarah, since in this
case they had the same hour in common to them for their birth. This was
why Paul then, in order to give a clearer example, says that this
happened not in Isaac's case only, "but when Rebecca also had conceived
by one, even by our father Isaac."
Ver. 11-13. "For the children being not yet born,
neither having done any good or evil, that the purpose of God according
to election might stand, not of works, but of him that calleth, it was
said unto her, the eider shall serve the younger. As it is written,
Jacob have I loved, but Esau have I hated."
What was the cause then why one was loved and the
other hated? why was it that one served, the other was served? It was
because one was wicked, and the other good.[3] And yet the children
being not yet born, one was honored and the other condemned. For when
they were not as yet born, God said, "the older shall serve the
younger." With what intent then did God say this? Because He doth not
wait, as man doth, to see from the issue of their acts the good and him
who
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is not so, but even before these He knoweth which is the wicked and
which not such. And this took place in the Israelites' case also, in a
still more wonderful way. Why, he says, do I speak of Esau and of
Jacob, of whom one was wicked and the other good? For in the
Israelites' case, the sin belonged to all, since they all worshipped
the calf. Yet notwithstanding some had mercy shown them, and others had
not.[1]
Ver. 15. "For I will have mercy, He says, on whom I
will have mercy, and I will show compassion on whom I will show
compassion." (Ex. xxxiii. 19.)
This one may see also in the case of those who are
punished, for what would you say of Pharaoh who was punished, and had
to pay so heavy a penalty? You say he was hardened and disobedient. Was
he then alone such, and not even one person else? How came he then to
be so severely punished? Why even in the case of the Jews did he call
that a people which was no people, or again, why not count all worthy
of equal honor? "For if they be" (it says) "as the sand of the sea, yet
shall a remnant be saved." (Is. x. 22.) And why is it to be only a
remnant? You see what difficulty he has filled the subject with. And
with great propriety. For when you have power to throw your adversary
into perplexity, do not at once bring forward the answer, because if he
be found himself responsible for the same ignorance, why take
unnecessary dangers upon yourself? Why make him more bold, by drawing
it all upon yourself? Now tell me, O thou Jew, that hast so many
perplexing questions, and art unable to answer any of them, how thou
comest to annoy us on account of the call of the Gentiles? I, however,
have a good reason to give you why the Gentiles were justified and ye
were cast out. And what is the reason? It is that they are of faith, ye
of the works of the Law. And it is owing to this obstinacy of yours
that ye have in every way (Mar. and several Mss. all) been given up.
For, "they being ignorant of God's righteousness, and going about to
establish their own righteousness, have not submitted themselves unto
the righteousness of God." (Rom. x. 3.) The clearing up then of the
whole passage, to give the whole sense summarily, is here brought out
by that blessed person. But that this may be clearer, let us
investigate the things he says also one by one; this knowing, that what
the blessed Paul aimed at was, to show by all that he said that God
only knoweth who are worthy, and no man whatever knoweth, even if he
seem to know ever so well, but that in this sentence of his there are
sundry aberrations. For He that knoweth the secrets of the hearts, He
only knoweth for a certainty who deserve a crown, and who punishment
and vengeance. Hence it is that many of those, by men esteemed good, He
convicts and punishes, and I those suspected to be bad He crowns, after
showing it not to be so; thus forming his sentence not after the
judgment of us slaves, but after his own keen and uncorrupt decision,
and not waiting for the issue of actions to look at the wicked and him
who is not so therefrom. But that we may not make the subject more
obscure, again let us go to the very words of the Apostle.
Ver. 10. "And not only this, but when Rebecca also
had conceived by one."
I might, he implies, have mentioned the children by
Keturah besides, but I do not. But to gain the victory from a vantage
ground it is those born of one and the same father, and mother too,
that I bring forward. For they were both sprung from Rebecca, and from
Isaac the true-born, the elect, the son honored above all, of whom He
said, "In Isaac shall thy seed be called," who became "the father of us
all;" but if he was our father, then should his sons have been our
fathers; yet it was not so. You see how this happens not in Abraham's
case only, but also in that of his son himself, and how it is faith and
virtue in all cases that is conspicuous, and gives the real
relationship its character. For hence we learn that it is not only from
the manner of birth, but owing to their being worthy of the father's
virtue, that the children are called children of him. For if it were
only owing to the manner of the birth, then ought Esau to have enjoyed
the same as Jacob did. For he also was from a womb as good as dead, and
his mother was barren. Yet this was not the only thing required, but
the character too, which fact contributes no common amount of practical
instruction for us. And he does not say that one is good and another
bad, and so the former was honored; lest this kind of argument should
be wielded against him, "What, are those of the Gentiles good men
rather than those of the circumcision?" For even supposing the truth of
the matter was so, still he does not state it yet, as that would have
seemed to be vexatious. But it is upon God's knowledge that he has cast
the whole, and this no one would venture to gainsay, though he were
ever so frantic. "For the children being not yet born," he says, "it
was said unto her, The elder shall serve the younger." And he shows
that noble birth after the flesh is of no avail, but
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we must seek for virtue of soul, which even before the works of it God
knoweth of. For "the children," he says, "being not yet born, nor
having done any good or evil, that the purpose[1] of God according to
election might stand, it was said unto her that the elder shall serve
the younger:" for this was a sign of foreknowledge, that they were
chosen from the very birth. That the election made according to
foreknowledge, might be manifestly of God, from the first day He at
once saw and proclaimed which was good and which not. Do not then tell
me that thou hast read the Law (he means) and the Prophets, and hast
been a servant for such a long time. For He that knoweth how to assay
the soul, knoweth which is worthy of being saved. Yield then to the
incomprehensibleness of the election. For it is He alone Who knoweth
how to crown aright. How many, for instance, seemed better than St.
Matthew; to go by the exhibition of works then visible. But He that
knoweth things undeclared, and is able to assay the mind's aptitude,
knew the pearl though lying in the mire, and after passing by others,
and being well pleased with the beauty of this, He elected it, and by
adding to the noble born free-will grace from Himself, He made it
approved. For if in the case of these arts which are perishable, and
indeed in other matters, those that are good judges do not use the
grounds on which the uninstructed form their decision, in selecting out
of what is put before them; but from points which they are themselves
well aware of, they many times disparage that which the uninstructed
approve, and decide upon what they disparage: and horse-breakers often
do this with horses, and so the judges of precious stones, and workmen
in other arts: much more will the God that loveth man, the infinite
Wisdom, Who alone hath a clear knowledge of all things, not allow of
man's guesses, but will out of His own exact and unfailing Wisdom pass
his sentence upon all men. Hence it was that He chose the publican, the
thief, and the harlot; but dishonored priests, and elders, and rulers,
and cast them out. And this one may see happening in the martyrs' case
also. Many accordingly of those who were utterly cast aside, have in
the time of trial been crowned. And, on the other hand, some that have
been held great ones by many have stumbled[2] and fallen. Do not then
call the Creator to account, nor say, Why is it that one was crowned
and another punished? For He knoweth how to do these things with
exactness. Whence also he says, "Jacob have I loved, and Esau have I
hated." That it was with justice, you indeed know from the result: but
Himself even before the result knew it clearly. For it is not a mere
exhibition of works that God searcheth after, but a nobleness of choice
and an obedient temper (<greek>gnwmhn</greek>
<greek>eugnwmona</greek>) besides. For a man of this kind,
if he should ever sin through some surprise,[8] will speedily recover
himself. And if he should even stay long haply in a state of vice, he
will not be overlooked, but God Who knoweth all things will speedily
draw him out. And so he that is herein corrupted, even if he seem
to do some good things, will perish, in that he doth this with an ill
intention. Hence even David, after committing murder and adultery,
since he did this as being carried away by surprise, and not from
habitual practice of wickedness, speedily washed it out. The Pharisee,
however, who had not perpetrated any such crime (Luke xviii. 11), but
even had good deeds besides to boast of, lost all by the bad spirit he
had chosen.
Ver. 14. "What shall we say then? Is there
unrighteousness with God? God forbid."
Hence there is no such thing in the case of us and
the Jews. And then he goes on with another thing, a more clear than
this. And of what sort is it?
Ver. 15. "For he saith to Moses, I will have mercy
on whom I will have mercy, and I will have compassion on whom I will
have compassion."
Here again he adds force to the objection by
dividing it in two and meeting it, and starting an other fresh
difficulty. But to make what I have said clearer, one must needs
explain it. God, he means, said that "the elder shall serve the
younger," before the travail. What then? "Is God unright-eous?" By no
means. Now listen to what follows also. For in that case the virtue or
the vice, might be the decisive thing. But here there was one sin on
which all the jews joined, that of the molten calf, and still some were
punished, and some were not punished. And this is why He says, "I will
have mercy on whom I will have mercy, and I will have compassion on
whom I will have compassion." (Ex. xxxiii. 19: observe context.) For it
is not thine to know, O Moses, he means, which are deserving of My love
toward man, but leave this to Me. But if Moses had no right to know,
much less have we. And this is why he did not barely quote the passage,
but also called to our
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minds to whom it was said. For it is Moses, he means, that he is
speaking to, that at least by the dignity of the person he might make
the objector modest. Having then given a solution of the difficulties
raised, he divides it in two, by bringing forward another objection
besides, as follows:
Ver. 16, 17. "So then it is not of him that willeth,
nor of him that runneth, but of God that showeth mercy.[1] For the
Scripture saith unto Pharaoh, Even for this same purpose have I raised
thee up, that I might show my power in thee, and that my name might be
declared throughout all the earth."
As then in the one case, he means, some were saved
and some were punished, so here also. This man was reserved for this
very purpose. And then he again urges the objection.
Ver. 18, 19. "Therefore He hath mercy on whom He
will have mercy, and whom He will He hardeneth. Thou wilt say then unto
me, Why doth he then find fault? For who hath resisted His will?"
See what pains he takes to embarrass the subject in
every way. And the answer he does not produce forthwith, it being a
useful thing not to do so, but he first stops the disputant's mouth,
saying as follows,
Ver. 20. "Nay but, O man, who art thou that repliest
against God?"
This he does to take down the objector's
unseasonable inquisitiveness, and excessive curiosity, and to put a
check upon it, and teach him to know what God is, and what man, and how
incomprehensible His foreknowledge is, and how far above our reason,
and how obedience to Him in all points is binding. So when he has made
this preparatory step in his hearer, and has hushed and softened down
his spirit, then with great felicity he introduces the answer, having
made what he says easy of admittance with him. And he does not say, it
is impossible to answer questions of this kind, but that (5 Mss. No,
but what? that) it is presumptuous to raise them. For our business is
to obey what God does, not to be curious even if we do not know the
reason of them. Wherefore he said, "Who art thou that repliest against
God?" You see how very light he makes of him, how he bears down his
swelling spirit! "Who art thou?" art thou a sharer of His power?
(compare Job xxxviii.) nay, art thou sitting in judgment upon
God? Why in comparison with Him thou canst not have a being even! nor
this or that sort of being, but absolutely none! For the
expression, "who art thou?" doth much more set him at naught than "thou
art nothing." And he takes other ways of showing further his
indignation in the question, and does not say, "Who art thou that"
answerest "God?" but, "that repliest against," that is, that
gainsayest, and that opposest. For the saying things ought to be so,
and ought not to be so, is what a man does that "replieth against." See
how he scares them, how he terrifies them, how he makes them tremble
rather than be questioning and curious. This is what an excellent
teacher does; he does not follow his disciples' fancy everywhere, but
leads them to his own mind, and pulls up the thorns, and then puts the
seed in, and does not answer at once in all cases to the questions put
to him.
Ver. 20, 21. "Shall the thing formed say to Him that
formed it, Why hast Thou made me thus? Hath not the potter (Read Jer.
xviii. 1-10) power, of the same lump to make one vessel unto honor, and
another unto dishonor?"
Here it is not to do away with free-will that he
says this, but to show, up to what point we ought to obey God. For in
respect of calling God to account, we ought to be as little disposed to
it as the clay is. For we ought to abstain not from gainsaying or
questioning only, but even from speaking or thinking of it at all, and
to become like that lifeless matter, which followeth the potter's
hands, and lets itself be drawn about anywhere he may please. And this
is the only point he applied the illustration to, not, that is, to any
enunciation of the rule of life, but to the complete obedience and
silence enforced upon us. And this we ought to observe in all cases,
that we are not to take the illustrations quite entire, but after
selecting the good of them, and that for which they were introduced, to
let the rest alone. As, for instance, when he says, "He couched, he lay
down as a lion;" (Numb. xxiv. 9) let us take out the indomitable and
fearful part, not the brutality, nor any other of the things belonging
to a lion. And again, when He says, "I will meet them as a bereaved
bear" (Hos. xiii. 8), let us take the vindictiveness. And when he says,
"our God is a consuming fire" (Deut. iv. 24; and Heb. xii. 29), the
wasting power exerted in punishing. So also here must we single out the
clay, the potter, and the vessels. And when he does go on to say, "Hath
not the
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potter power over the clay, of the same lump to make one vessel unto
honor, and another unto dishonor?" do not suppose that this is said by
Paul as an account of the creation, nor as implying a necessity over
the will, but to illustrate the sovereignty and difference of
dispensations; for if we do not take it in this way, divers
incongruities will follow for if here he were speaking about the will,
and those who are good and those not so, He will be Himself the Maker
of these, and man will be free from all responsibility. And at this
rate, Paul will also be shown to be at variance with himself, as he
always bestows chief honor upon free choice. There is nothing else then
which he here wishes to do, save to persuade the hearer to yield
entirely to God, and at no time to call Him to account for anything
whatever. For as the potter (he says) of the same lump makes what he
pleaseth, and no one forbids it; thus also when God, of the same race
of men, punisheth some, and honoreth others, be not thou curious nor
meddlesome herein, but worship only, and imitate the clay. And as it
followeth the hands of the potter, so do thou also the mind of Him that
so ordereth things. For He worketh nothing at random, or mere hazard,
though thou be ignorant of the secret of His Wisdom. Yet thou allowest
the other of the same lump to make divers things, and findest no fault:
but of Him you demand an account of His punishments and honors, and
will not allow Him to know who is worthy and who is not so; but since
the same[1] lump is of the same substance, you assert that there are
the same dispositions. And, how monstrous this is! And yet not even is
it on the potter that the honor and the dishonor of the things made of
the lump depends, but upon the use made by those that handle them, so
here also it depends on the free choice. Still, as I said before, one
must take this illustration to have one bearing only, which is that one
should not contravene God, but yield to His incomprehensible Wisdom.
For the examples ought to be greater than the subject, and than the
things on account of which they are brought forward, so as to draw on
the hearer better. Since if they were not greater and did not mount far
above it, he could not attack as he ought, and shame the objectors.
However, their ill-timed obstinacy he silenced in this way with
becoming superiority. And then he introduces his answer. Now what is
the answer?
Ver. 22, 23, 24. "What if God, willing to show His
wrath, and to make His power known, endured with much long-suffering
the vessels of wrath fitted to destruction: and that He might make
known the riches of His glory on the vessels of mercy, which He had
afore prepared unto glory, even us, whom He hath chosen, not of the
Jews only, but also of the Gentiles."
What he means is somewhat as follows. Pharaoh was a
vessel of wrath, that is, a man who by his own hard-heartedness had
kindled the wrath of God. For after enjoying much long-suffering, he
became no better, but remained unimproved. Wherefore he calleth him not
only "a vessel of wrath," but also one "fitted for destruction." That
is, fully fitted indeed, but by his own proper self.[2] For neither had
God left out aught of the things likely to recover him, nor did he
leave out aught of those that would ruin him, and put him beyond any
forgiveness. Yet still, though God knew this, "He endured him with much
long-suffering," being willing to bring him to repentance. For had He
not willed this, then He would not have been thus long-suffering. But
as he would not use the long-suffering in order to repentance, but
fully fitted himself for wrath, He used him for the correction of
others, through the punishment inflicted upon him making them better,
and in this way setting forth His power. For that it is not God's wish
that His power be so made known, but in another way, by His benefits,
namely, and kindnesses, he had shown above in all possible ways. For if
Paul does not wish to appear powerful in this way ("not that we should
appear approved," he says, "but that ye should do that which is
honest,") (2 Cor. xiii. 7), much less doth God. But after that be had
shown long-suffering, that He might lead to repentance, but he did not
repent, He suffered him a long time, that He might display at once His
goodness and His power, even if that man were not minded to gain
anything from this great long-suffering. As then by punishing this man,
who continued incorrigible, He showed His power, so by having pitied
those who had done many sins but repented, He manifested His love
toward man. But it does not say, love towards man, but glory, to show
that this is especially God's glory, and for this He was above all
things earnest. But in saying, "which He had afore prepared unto
glory," he does not mean that all is God's doing. Since if this were
so, there were nothing to hinder all men from being saved. But he is
setting forth again
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His foreknowledge, and doing away with the difference between the Jews
and the Gentiles. And on this topic again he grounds a defence of his
statement, which is no small one. For it was not in the case of the
Jews only that some men perished, and some were saved, but with the
Gentiles also this was the case. Wherefore he does not say, all the
Gentiles, but, "of the Gentiles," nor, all the Jews, but, "of the
Jews." As then Pharaoh became a vessel of wrath by his own lawlessness,
so did these become vessels of mercy by their own readiness to obey.
For though the more part is of God, still they also have contributed
themselves some little. Whence he does not say either, vessels of
well-doing, or vessels of boldness
(<greek>parrhsias</greek>), but "vessels of mercy," to show
that the whole is of God. For the phrase, "it is not of him that
willeth, nor of him that runneth," even if it comes in the course of
the objection, still, were it said by Paul, would create no difficulty,
Because when he says, "it is not of him that willeth, nor of him that
runneth," he does not deprive us of free-will, but shows that all is
not one's own, for that it requires grace from above. For it is binding
on us to will, and also to run: but to confide not in our own labors,
but in the love of God toward man. And this he has expressed elsewhere.
"Yet not I, but the grace which was with me." (1 Cor. xv. 10.), And he
well says, "Which He had afore prepared unto glory." For since they
reproached them with this, that they were saved by grace, and
thought to make them ashamed, he far more than sets aside this
insinuation. For if the thing brought glory even to God, much more to
them through whom God was glorified. But observe his forbearance, and
unspeakable wisdom. For when he had it in his power to adduce, as an
instance of those punished, not Pharaoh, but such of the Jews as had
sinned, and so make his discourse much clearer, and show that where
there were the same fathers, and the same sins, some perished, and some
had mercy shown them, and persuade them not to be doubtful-minded, even
if some of the Gentiles were saved, while the Jews were perishing; that
he might not make his discourse irksome, the showing forth of the
punishment he draws from the foreigner, so that he may not be forced to
call them "vessels of wrath." But those that obtained mercy he draws
from the people of the Jews. And besides, he also has spoken in a
sufficient way in God's behalf, because though He knew very well that
the nation was fitting itself as a vessel of destruction, still He
contributed all on His part, His patience, His long-suffering,
and that not merely long-suffering, but "much long-suffering ;" yet
still he was not minded to state it barely against the Jews. Whence
then are some vessels of wrath, and some of mercy? Of their own free
choice. God, however, being very good, shows the same kindness to both.
For it was not those in a state of salvation only to whom He showed
mercy, but also Pharaoh, as far as His part went. For of the same
long-suffering, both they and he had the advantage. And if he was not
saved, it was quite owing to his own will: since, as for what
concerneth God, he had as much done for him as they who were
saved. Having then given to the question that answer which was
furnished by facts, in order to give his discourse the advantage of
other testimony in its favor, he introduces the prophets also making
the same declarations aforetime. For Hosea, he says, of old put this in
writing, as follows:
Ver. 25. "I will call them My people, which were not
My people; and her beloved, which was not beloved."
Here to prevent their saying, that you are deceiving
us here with specious reasoning, he calls Hosea to witness, who crieth
and saith, "I will call them My people, who were not My people." (Hos.
ii. 23.) Who then are the not-people? Plainly, the Gentiles. And who
the not-beloved? The same again. However, he says, that they shall
become at once people, and beloved, and sons of God.
Ver. 26. "For even they shall be called," he says,
"the children of the living God."
But if they should assert that this was said of
those of the Jews who believed, even then the argument stands. For if
with those who after so many benefits were hard-hearted and estranged;
and had lost their being as a people, so great a change was wrought,
what is there to prevent even those who were not estranged after being
taken to Him, but were originally aliens, from being called, and,
provided they obey, from being counted worthy of the same blessings?
Having then done with Hosea, he does not content himself with him only,
but also brings Isaiah in after him. sounding in harmony with him.
Ver. 27. "For Esaias," he says, "crieth concerning
Israel."
That is, speaks out boldly, and uses no
dissimulation. Why then lay a charge against us, when they afore
declared the same thing with more than trumpet's loudness? And what
does Isaiah cry? "Though the number of the children of Israel be as the
sand of the sea, a remnant shall be saved. (Is. x. 22.)
Do you see that he too does not say that all are to
be saved, but that those that are worthy
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shall? For I regard not the multitude, he means, nor does a race
diffused so far distress me, but those only do I save that yield
themselves worthy of it. And he does not mention the "sand of the sea"
without a reason, but to remind them of the ancient promise whereof
they had made themselves unworthy. Why then are you troubled, as though
the promise had failed, when all the Prophets show that it is not all
that are to be saved? Then he mentions the mode of the salvation also.
Observe the accuracy of the Prophet, and the judgment of the Apostle,
what a testimony he has cited, how exceedingly apposite. For it not
only shows us that those to be saved are some and not all, but also
adds the way they are to be saved. How then are they to be saved, and
how will God count them worthy of the benefit?
Ver. 28. "He will finish the work, and cut it short
in righteousness," he says, "because a short work will the Lord make
upon the earth." (Ib. 23, LXX.)
What he means then is somewhat of this sort. There
is no need of fetching a circuit, and of trouble, and the vexation of
the works of the Law, for the salvation is by a very short way. For
such is faith, it holds salvation in a few short words. "For if thou
shalt confess with thy mouth the Lord Jesus, and believe in thine heart
that God hath raised Him from the dead, thou shalt be saved." (Rom. x.
9.) Now you see what this, "the Lord shall make a short word (LXX.
lit.) upon earth," is. And what is indeed wonderful is, that this short
word carries with it not salvation only, but also righteousness.
Ver 29. "And as Esaias said before, Except the Lord
of Sabaoth had left us a seed, we had been as Sodoma, and had been made
like unto Gomorrha." (Is. i. 9.)
Here again he shows another thing, that not even
those few were saved from their own resources. For they too would have
perished, and met with Sodom's fate, that is, they would have had to
undergo utter destruction (for they (of Sodom) were also destroyed root
and branch, and left not even the slightest remnant of themselves,) and
they too, he means, would have been like these, unless God bad used
much kindness to them, and had saved them by faith. And this happened
also in the case of the visible captivity, the majority having been
taken away captive and perished, and some few only being saved.
Ver. 30, 31. "What shall we say then? That the
Gentiles, which followed not after righteousness, have attained to
righteousness, even the righteousness which is by faith. But Israel,
which followed after the law of righteousness, hath not attained to the
law of righteousness."
Here at last is the clearest answer. For since he
had used a proof as well from facts ("for they are not all Israel that
are of Israel") as from the case of the forefathers Jacob and Esau, and
from the prophets Hosea and Isaiah, he further gives the most decisive
answer, after first adding to the perplexity. The points discussed,
then, are two; one that the Gentiles attained, and the other that they
attained it without following after it, that is, without taking pains
about it. And again in the Jews' case also there are two difficulties
of the same kind; one that Israel attained not, the other that, though
they took pains, they attained not. Whence also his use of words is
more emphatical. For he does not say that they had, but that they
"attained to righteousness." For what is especially new and unusual is,
that they who followed after it attained not, but they which followed
not after it attained. And he seems to be indulging them by saying,
"followed after." But afterwards he strikes the blow home. For since he
had a strong answer to give them, he had no fear of making the
objection a little harsher. Hence he doth not speak of faith either,
and the righteousness ensuing thereon, but shows that before the faith
even, on their own ground they were worsted and condemned. For thou, O
Jew, he says, hast not found even the righteousness which was by the
Law. For thou hast transgressed it, and become liable to the curse. But
these that came not through the Law, but by another road, have found a
greater righteousness than this, that, namely, which is of faith. And
this he had also said before. "For if Abraham was justified by works,
he hath whereof to glory, but not before God" (Rom. iv.): so showing
that the other righteousness was greater than this. Before, then, I
said that there were two difficulties, but now they have even become
three questions: that the Gentiles found righteousness, and found it
without following after it, and found a greater than that of the Law.
These same difficulties are again felt in the Jews' case with an
opposite view. That Israel did not find, and though he took pains he
did not find, and did not find even the less. Having then thrust his
hearer into perplexity, he proceeds to give a concise answer, and tells
him the cause of all that is said. When then is the cause?
Ver. 32. "Because they sought it not by faith, but
as it were by the works of the Law."
This is the clearest answer in the passage, which if
he had said immediately upon start-
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ing, he would not have gained so easy a hearing. But since it is after
many perplexities, and preparations, and demonstrations that he sets it
down, and after using countless preparatory steps, he has at last made
it more intelligible, and also more easily admitted. For this he says
is the cause of their destruction: "Because it was not by faith, but as
it were by the works of the Law," that they wished to be justified. And
he does not say, "by works," but, "as it were by the works of the Law,"
to show that they had not even this righteousness.
"For they stumbled at that stumbling-stone;"
Ver. 33. "As it is written, Behold I lay in Sion a
stumbling-stone, and rock of offence and whosoever believeth on Him
shall not be ashamed."
You see again how it is from faith that the boldness
comes, and the gift is universal; since it is not of the Jews only that
this is said, but also of the whole human race. For every one, he would
say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever
else he may be, will, if he believes, enjoy the privilege of great
boldness. But the wonder in the Prophet is that he foretells not only
that they should believe, but also that they should not believe. For to
stumble is to disbelieve. As in the former passage he points out them
that perish and them that are saved, where he says, "If the number of
the children of Israel be as the sand of the sea, the remnant shall be
saved. And, If the Lord of Sabaoth had not left us a seed, we should
have been as Sodoma." And, "He hath called not of the Jews only, but
also of the Gentiles;" so here too he implies that some will believe,
and some will stumble. But stumbling comes of not taking heed, of
gaping after other things. Since then they did give heed to the Law,
they stumbled on the stone, "And a stone of stumbling and rock of
offence" he calls it from the character and end of those that believe
not.
Is then the language used made plain to you? or does
it still want much in clearness? I think indeed that, to those who have
been attending, it is easy to get a clear view of it. But if it has
slipped anybody's memory, you can meet in private, and learn what it
was. And this is why I have continued longer upon this explanatory part
of the discourse, that I might not be compelled to break off the
continuity of the context, and so spoil the clearness of the
statements. And for this cause too I will bring my discourse to a
conclusion here, without saying anything to you on the more immediately
practical points, as I generally do, lest I should make a fresh
indistinctness in your memories by saying so much. It is time now to
come to the proper conclusion, by shutting up the discourse with the
doxology to the God of all. Let us then both pause, me that am speaking
and you that are hearing, and offer up glory to Him. For His is the
kingdom, and the power, and the glory, for ever and ever. Amen.
HOMILY XVII.
ROM. X. 1.
"Brethren, my heart's desire and prayer to God for them is, that they
might be saved."
HE is now going again to rebuke them more vehemently
than before.(*) Wherefore he again does away with every suspicion of
hatred, and makes a great effort beforehand to correct misapprehension.
Do not then, he says, mind words or accusations, but observe
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that it is not in any hostile spirit that I say this. For it is not
likely that the same person should desire their salvation, and not
desire it only, but even pray for it, and yet should also hate them,
and feel aversion to them. For here he calls his exceeding desire, and
the prayer which he makes (<greek>eudokian</greek>),
"heart's desire." For it is not the being freed from punishment only,
but that they may also be saved, that he makes so great a point of, and
prays for. Nor is it from this only, but also from the sequel that he
shows the good-will that he hath towards them. For from what is open to
him, as far as he can, he forces his way, and is contentious to find
out some shadow at least of an excuse for them. And he hath not the
power, being overcome by the nature of the facts.
Ver. 2. "For I bear them record," says he, " that
they have a zeal of God, but not according to knowledge."
Ought not this then to be a ground for pardoning and
not for accusing them? For if it is not of man[1] that they are
separated, but through zeal, they deserved to be pitied rather than
punished. But observe how adroitly he favors them in the word, and yet
shows their unseasonable obstinacy.
Ver. 3. "For they being ignorant," he says, "of
God's righteousness."
Again the word would lead to pardon. But the sequel
to stronger accusation, and such as does away with defence of any kind.
"And going about," he says, "to establish their own
righteousness, have not submitted themselves unto the righteousness of
God.
And these things he says to show, that it was from a
petulancy and love of power that they erred, rather than from
ignorance, and that not even this righteousness from the deeds of the
Law did they establish. (Matt. xxi. 38; John. xii. 19, 42.) For saying
"going about to establish" is what one would do to show this. And in
plain words indeed he has not stated this (for he has not said, that
they fell short of both righteousnesses), but he has given a hint of it
in a very judicious manner, and with the wisdom so befitting him. For
if they are still "going about" to establish that, it is very plain
that they have not yet established it. If they have not submitted
themselves to this, they have fallen short of this also. But he calls
it their "own righteousness," either because the Law was no longer of
force, or because it was one of trouble and toil. But this he calls
God's righteousness, that from faith, because it comes entirely from
the grace from above, and because men are justified in this case, not
by labors, but by the gift of God. But they that evermore resisted the
Holy Ghost, and vexatiously tried to be justified by the Law, came not
over to the faith. But as they did not come over to the faith, nor
receive the righteousness thereupon ensuing, and were not able to be
justified by the Law either, they were thrown out of all resources.
Ver. 4. "For Christ is the end of the Law for
righteousness to every one that believeth.
See the judgment of Paul. For as he had spoken of a
righteousness, and a righteousness, lest they of the Jews which
believed should seem to have the one but be excluded from the other,
and to be accused of lawlessness (for even these there was no less
cause to fear about as being still newly come in), and lest Jews should
again expect to achieve it, and should say, Though we have not at
present fulfilled it, yet we certainly will fulfil it, see what ground
he takes. He shows that there is but one righteousness, and that has
its full issue[2] in this, and that he that hath taken to himself this,
the one by faith, hath fulfilled that also. But he that rejects this,
falls short as well of that also. For if Christ be "the end of the
Law," he that hath not Christ, even if he seem to have that
righteousness, hath it not. But he that hath Christ, even though he
have not fulfilled the Law aright, hath received the whole. For the end
of the physician's art is health. As then he that can make whole, even
though he hath not the physician's art, hath everything; but he that
knows not how to heal, though he seem to be a follower of the art,
comes short of everything: so is it in the case of the Law and of
faith. He that hath this hath the end of that likewise, but he that is
without this is an alien from both. For what was the object of the Law?
To make man righteous. But it had not the power, for no one fulfilled
it. This then was the end of the Law and to this it looked throughout,
and for this all its parts were made, its feasts, and commandments, and
sacrifices, and all besides, that man might be justified. But this end
Christ gave a fuller accomplishment of through faith.(*) Be not
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then afraid, he says, as if transgressing the Law in having come over
to the faith. For then dost thou transgress it, when for it thou dost
not believe Christ. If thou believest in Him, then thou hast fulfilled
it also, and much more then it commanded. For thou hast received a much
greater righteousness. Next, since this was an assertion, he again
brings proof of it from the Scriptures.
Ver. 5. "For Moses," he says, "describeth the
righteousness which is of the Law."
What he means is this. Moses showeth us the
righteousness ensuing from the Law, what sort it is of, and whence.
What sort is it then of, and what does it consist in? In fulfilling the
commandments. "He (R. T. the man), that doeth these things," He says,
"shall live by (or in), them." (Lev. xviii. 5.) And there is no other
way of becoming righteous in the Law save by fulfilling the whole of
it. But this has not been possible for any one, and therefore this
righteousness has failed them.
(<greek>diapeptwken</greek>). But tell us, Paul, of the
other righteousness also, that which is of grace. What is that then,
and of what does it consist? Hear the words in which he gives a clear
sketch of it. For after he had refuted[1] the other, he next goes on to
this, and says,
Ver. 6, 7, 8, 9. "But the righteousness which is of
faith speaketh on this wise, Say not in thine heart, Who shall ascend
into heaven (that is, to bring Christ down from above): or, Who shall
descend into the deep? (that is, to bring up Christ again from the
dead.) But what saith it? The word is nigh thee, even in thy mouth, and
in thy heart, that is, the word of faith which we preach. That if thou
shalt confess with thy mouth the Lord Jesus, and shalt believe in thine
heart that God hath raised Him from the dead, thou shall be saved.
To prevent the Jews then from saying, How came they
who had not found the lesser righteousness to find the greater? he
gives a reason there was no answering, that this way was easier than
that. For that requires the fulfilment of all things (for when thou
doest all, then thou shall live): but the righteousness which is of
faith doth not say this, but what? "It thou confess with thy mouth the
Lord Jesus, and believe in thy heart that God hath raised Him from the
dead, thou shalt be saved." Then again that we may not seem to be
making it contemptible by showing it to be easy and cheap?[2] observe
how he expands his account of it. For he does not come immediately to
the words just given, but what does he say? "But the righteousness
which is of faith saith on this wise; Say not in thine heart, Who shall
go up into heaven? (that is, to bring Christ down); or, Who shall
descend into the deep? (that is, to bring up Christ again from the
dead.") For as to the virtue manifested in works there is opposed a
listlessness, which relaxeth our labors,[3] and it requireth a very
wakeful soul not to yield to it: thus, when one is required to believe,
there are reasonings which confuse and make havoc of the minds of most
men, and it wants a soul of some vigor to shake them thoroughly off.
And this is just why he brings the same before one. And as he did in
Abraham's case, so he does here also. For having there shown that he
was justified by faith, lest he should seem to have gotten so great a
crown by a mere chance, as if it were a thing of no account, to extol
the nature of faith, he says, "Who against hope believed in hope, that
he might become the father of many nations. And being not weak in
faith, he considered his own body now dead, and the deadness of Sarah's
womb. He staggered not at the promise of God through unbelief; but was
strong in faith, giving glory to God; and being fully persuaded that
what He had promised He was able also to perform" (Rom. iv. 18-21): so
he showed that there is need of vigor, and a lofty soul, that takes in
things beyond expectation, and stumbles not at appearances. This then
he does here also, and shows that it requires a wise mind, and a spirit
heavenly (Gr. heaven-reaching) and great. And he does not say merely,
"Say not," but, "Say not in thine heart," that is, do not so much as
think of doubting and saying with thyself, And how can this be? You see
that this is a chief characteristic of faith, to leave all the
consequences[4] of this lower world, and so to seek for that which is
above nature, and to cast out the feebleness of calculation, and so to
accept everything from the Power of God. The Jews, however, did not
merely assert this, but that it was not possible to be justified by
faith. But himself turns even what had taken place to another account,
that having shown the thing to be so great, that even after it had
taken place it required faith, he might seem with good reason to bestow
a crown on these: and he uses the words which
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are found in the Old Testament, being always at pains to keep quite
clear of the charges of love of novelties, and of opposition to it. For
this, which he here says of faith, Moses says to them of the
commandment,[1] so showing that they had enjoyed at God's hand a great
benefit. For there is no need to say, he means, that one must go up to
heaven, or cross a great sea, and then receive the commandments, but
things so great and grand hath God made of easy access to us. And what
meaneth the phrase, "The Word is nigh thee?" That is, It is easy. For
in thy mind and in thy tongue is thy salvation. There is no long
journey to go, no seas to sail over, no mountains to pass, to get
saved. But if you be not minded to cross so much as the threshold, you
may even while you sit at home be saved. For "in thy mouth and in thy
heart" is the source of salvation. And then on another score also he
makes the word of faith easy, and says, that "God raised Him from the
dead." For just reflect upon the worthiness of the Worker, and you will
no longer see any difficulty in the thing. That He is Lord then, is
plain from the resurrection. And this he said at the beginning even of
the Epistle. "Which was declared to be the Son of God with power ... by
the resurrection from the dead." (Rom. i. 4.) But that the resurrection
is easy too, has been shown even to those who are very unbelieving,
from the might of the Worker of it. Since then the righteousness is
greater, and light and easy to receive, is it not a sign of the utmost
contentiousness to leave what is light and easy, and set about
impossibilities? For they could not say that it was a thing they
declined as burdensome. See then how he deprives them of all excuse.
For what do they deserve to have said in their defence, who choose what
is burdensome and impracticable, and pass by what is light, and able to
save them, and to give them those things which the Law could not give?
All this can come only from a contentious spirit, which is in a state
of rebellion against God. For the Law is galling
(<greek>epakqhs</greek>), but grace is easy. The Law,
though they dispute never so much, does not save; Grace yieldeth the
righteousness resulting from itself, and that from the Law likewise.
What plea then is to rescue them, since they are disposed to be
contentious against this, but cling to that to no purpose whatever?
Then, since he had made a strong assertion, he again confirms it from
the Scripture.[*]
Ver. 11-13. "For the Scripture saith, "he proceeds,
"Whosoever believeth on Him, shall not be ashamed. For there is no
difference between the Jew and the Greek; for the same Lord over all is
rich unto all that call upon Him. For whosoever shall call upon the
Name of the Lord shall be saved."
You see how he produces witnesses, whether to the
faith, or to the confession of it. For the words, "Every one that
believeth," point out the faith. But the words, "Whosoever shall call
upon," set forth confession. Then again to proclaim the universality of
the grace, and to lay their boasting low, what he had before
demonstrated at length, he here briefly recalls to their memory,
showing again that there is no difference between the Jew and the
uncircumcised. "For there is," he says, "no difference between the Jew
and the Greek." And what he had said about the Father, when he was
arguing this point, that he says here about the Son. For as before he
said in asserting this, "Is He the God of the Jews only? Is He not of
the Gentiles also? Yes, of the Gentiles also: seeing it is one God"
(Rom. iii. 29, 30):--So he says here also, "For the same Lord over all
is rich unto all (and upon all)." (Rom. iii. 22.) You see how he sets
Him forth as exceedingly desiring our salvation, since He even reckons
this to be riches to Himself; so that they are not even now to despair,
or fancy that, provided they would repent, they were unpardonable. For
He who considereth it as riches[2] to Himself to save us, will not
cease to be rich. Since even this is riches, the fact of the gift being
shed forth unto all. For since what distresseth him the most was, that
they, who were in the enjoyment of a prerogative over the whole world,
should now by the faith be degraded front these thrones, and be no wit
better off than others, he brings the Prophets in constantly as
foretelling, that they would have equal honor with them. "For
whosoever," he says, "believeth on Him shall not be ashamed" (Is.
xxviii. 16); and, "Whosoever shall call upon the Name of the
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Lord shall be saved." (Joel ii. 32.) And the "whosoever" is put in all
cases, that they might not say aught in reply. But there is nothing
worse than vainglory. For it was this, this most especially, which
proved their ruin. Whence Christ also said to them, "How can ye
believe, which receive glory one of another, and seek not the glory
which cometh of God only?" (John v. 44.) This, with ruin, exposes men
also to much ridicule and before the punishment in the other world
involves them in ills unnumbered in this. And if it seem good, that you
may learn this clearly, leaving for the present the heavens which that
puts us out of, and the hell which it thrusts us into, let us
investigate the whole matter as here before us. What then can be more
wasteful than this? what more disgraceful, or more offensive? For that
this disorder is a wasteful one is plain from the people who spend to
no purpose whatsoever on theatres horse-races, and other such
irrelevant expenditures: from those that build the fine and expensive
houses, and fit up everything in a useless style of extravagance, on
which I must not enter in this discourse. But that a person diseased in
this way must needs be extravagant, and expensive, and rapacious, and
covetous, anybody can see. For that he may have food to give the brute,
he thrusteth his hand into the substance of others. And why do I talk
of substance? It is not money only but souls also that this fire
devoureth, and it worketh not death here only, but also hereafter. For
vanity is the mother of hell, and greatly kindleth that fire, and the
venomous worm. One may see that it hath power even over the dead. And
what can be worse than this? For the other passions are put an end to
by death, but this even after death shows its force, and strives to
display its nature even in the dead corpse. For when men give orders on
their death-bed to raise to them fine monuments, which will waste all
their substance, and take pains to lay out beforehand a vast
extravagance in their funeral, and in their lifetime insult the poor
that come to them for a penny and a single loaf, but when they are dead
give a rich banquet to the worm, why seek any more exorbitant thraldom
to the disease? From this mischief also irregular loves are conceived.
For there are many whom it is not the beauty of the appearance, nor the
desire of lying with her, but the wish to boast that "I have made
conquest of such an one," hath even drawn into adultery. And why need I
mention the other mischiefs that spring of this? For I had rather be
long (3 Mss. <greek>dihnekws</greek>) the slave of ten
thousand savages, than of vanity once. For even they do not put
such commands Upon their captives, as this vice lays upon its votaries.
Because it says, Be thou every one's slave, be he nobler or be he lower
than thyself. Despise thy soul, neglect virtue, laugh at freedom,
immolate thy salvation, and if thou doest any good thing, do it not to
please God, but to display it to the many, that for these things thou
mayest even lose thy crown. And if thou give alms, or if thou fast,
undergo the pains, but take care to lose the gain. What can be more
cruel than these commands? Hence grudging beareth sway, hence
haughtiness, hence covetousness, the mother of evils. For the swarm of
domestics, and the black servants liveried in gold, and the hangers on,
and the flatterers, and the silver-tinselled chariots, and the other
absurdities greater than these, are not had for any pleasure's sake or
necessity, but for mere vanity. Yes, one will say, but that this
affliction is an evil, anybody can see; but how we are to keep quite
clear of it, this is what you should tell us. Well then, in the first
place, if you persuade yourself that this disorder is a baneful one,
you will have made a very good beginning towards correcting it. For
when a man is sick, he speedily sends for the physician, if he be first
made acquainted with the fact that he is sick. But if thou seekest for
another way besides to escape from hence, look to God continually, and
be content with glory from Him; and if thou find the passion tickling
thee, and stirring thee to tell thy well-doings to thy fellow-servants,
bethink thyself next, that after telling them thou gainest nothing.
Quench the absurd desire, and say to thy soul, Lo, thou hast been so
long big with thy own well-doings to tell them, and thou hast not had
the courage to keep them to thyself, but hast blabbed them out to all.
What good then hast thou gotten from this? None at all, but loss to the
utmost, and avoidance of all that had been gathered together with much
labor. And besides this, consider another thing also, which is, that
most men's opinion is perverted, and not perverted only, but that it
withers away so soon. For supposing they do admire you for the time,
when the occasion has gone by they will have forgotten it all, and have
taken away from thee the crown God had given, and have been unable to
secure to thee that from themselves. And yet if this were abiding, it
were a most miserable thing to exchange that for this. But when even
this hath gone, what defence shall we be able to make for betraying the
abiding one for the sake of the unabiding one, for losing such
blessings for the sake of credit with a few? And indeed even if they
who praise
476
were numerous, even for this they were to be pitied, and the more so
the more numerous those who do it. But if thou art surprised at what I
have said, hear Christ giving His sentence in this way, "Woe unto you,
when all men speak well of you." (Luke vi. 26.) And so indeed it should
seem. For if in every art you look to the workmen
(<greek>dhmiourgous</greek>) in it to be judges of it, how
come you to trust the proving of virtue to the many, and not most of
all to Him Who knoweth it more surely then any, and is best able to
applaud[1] and to crown it? This saying then, let us inscribe both on
our walls and our doors and our mind, and let us keep constantly saying
to ourselves, "Woe unto us, when all men speak well of us." For even
they that so speak slander one afterward as a vain person, and fond of
honor, and covetous of their good word. But God doeth not so. But when
He seeth thee coveting the glory that cometh of Him, then He will
praise thee most, and respect (<greek>qaumasetai</greek>
om. in most Mss.) thee, and proclaim thee conqueror. Not so man; but,
when he finds thee slavish instead of free, by gratifying thee often by
bare words with false praise, he snatches from thee thy true meed, and
makes thee more of a menial than a purchased slave. For those last men
get to obey them after their orders, but thou even without orders
makest thyself a slave. For thou dost not even wait to hear something
from them, but if thou merely knowest wherein thou mayest gratify them,
even without their command thou doest all. What hell then should we not
deserve, for giving the wicked pleasure, and courting their service
before they give orders, while we will not hearken to God, even when He
every day commands and exhorts us? And yet if thou art covetous of
glory and praise, avoid the praise that cometh of men, and then thou
wilt attain to glory. Turn aside from fair speeches, and then thou wilt
obtain praises without number both from God and from men. For there is
no one we are used to give so much glory to, as the man who looks down
upon glory, or to praise and respect so much as the man who thinks
scorn of getting respected and praised. And if we do so, much more will
the God of the universe. And when He glorifieth thee and praiseth thee,
what man can be more justly pronounced blessed? For there is not a
greater difference between glory and disgrace, than between the glory
from above and that of men. Or rather, there is a much greater, aye an
infinite difference. For if this, even when it does not get put beside
any other, is but a base and uncomely one, when we come to scrutinize
it by the other's side, just consider how great its baseness will be
found to be! For as a prostitute stands at her place[2] and lets
herself out to any one, so are they that be slaves of vanity. Or
rather, these be more base than she. For that sort of women do in many
instances treat those enamoured of them with scorn. But you prostitute
yourself to everybody, whether runaway slaves, or thieves, or
cut-purses (for it is of these and such as these that the play-houses
that applaud you consist), and those whom as individuals you hold to be
nothing worth, when in a body, you honor more than your own salvation
and show yourself less worthy of honor than any of them. For how can
you be else than less worthy, when you stand in need of the good word
of others, and fancy that you have not enough by yourself, unless you
receive the glory that cometh of others? Do you not perceive, pray,
beside what I have said, that as you are an object of notice, and known
to every body, if you should commit a fault, you will have accusers
unnumbered; but if unknown, you will remain in security? Yes, a man may
say, but then if I do well I shall have admirers unnumbered. Now the
fearful thing is, that it is not only when you sin, but even when you
do aright, that the disorder of vanity does you mischief, in the former
case subverting thousands, in the present bereaving thee entirely of
thy reward. It is then a sad thing, and replete with disgrace of every
kind, to be in love with glory even in civil matters. But when even in
spiritual you are in the same plight what excuse is there left
remaining for you, when you are not minded to yield God even as much
honor as you have yourself from your servants? For even the slave
"looketh to the eyes of his master" (Ps. cxxiii. 2), and the hireling
to his employer, who is to pay him wages, and the disciple to his
master. But you do just the contrary. Having left the God that hired
thee, even thy Master, thou lookest to thy fellow-servants; and this
knowing that God remembers thy well-doings even after this life, but
man only for the present. And when thou hast spectators assembled in
Heaven, thou art gathering together spectators upon earth. And where
the wrestler struggles, there he would be honored; but thou, while thy
wrestling is above, art anxious to gain thee a crown below. And what
can be worse than madness like this? But let us look, if it seem
proper, at the crowns also. For one is formed by haughtiness, and a
second
477
by grudging against another, and a third by dissimulation and flattery,
another again by wealth, and another by servile obsequiousness. And
like as children at their childish play put crowns of grass upon one
another, and many a time laugh at him that is crowned behind his back;
thus now also they that pass their praises upon thee, many a time joke
by themselves at their putting the grass upon us. And would it were
grass only! But now the crown is laden with much mischief, and ruins
all our well-doings. Taking then the vileness of it into consideration,
flee from the damage entailed. For how many would you have to praise
you? A hundred? or twice, or thrice, or four times as many? Or rather,
if you please, put them at ten times or twenty times as many, and let
there be two or four thousand, or if you will, even ten thousand to
applaud you. Still these be no better than so many daws cawing from
above. Or rather taking the assemblage of the angels into
consideration, these will seem more vile than even worms, and their
good word of not so much solidity as a cobweb, or a smoke, or a dream.
Hear then how Paul, who saw through these things thoroughly, is so far
from seeking after them, that he even deprecates them, in the words
"But God forbid that I should glory, save in the cross of Christ."
(Gal. vi. 14.) This glory then be thou also emulous of, that thou
mayest not provoke the Master, because in so doing thou art insulting
God, and not thyself alone. For if thou even wert a painter, and hadst
some pupil, and he were to omit showing thee his practice of the art,
but set forth his painting publicly just to any body that chanted to
observe it, thou wouldest not take it quietly. But if this even with
thy fellow-servants were an insult, how much more with the Master! But
if you have a mind to learn on other grounds to feel scorn for the
thing, be of a lofty mind, laugh at appearances, increase thy love of
real glory, be filled with a spiritual temper, say to thy soul as Paul
did, "Knowest thou not that we shall judge angels?" (1 Cor. vi. 3) and
having by this roused it up, go on to rebuke it, and say, Thou that
judgest the angels, wilt thou let thyself be judged of off-scourings,
and be praised with dancers, and mimics, and gladiators, and
horse-drivers? For these men do follow after applause of this sort. But
do thou poise thy wing high above the din of these, and emulate that
citizen of the wilderness, John, and learn how he was above regarding
the multitude, and did not turn him to look at flatterers, but when he
saw all the dwellers in Palestine poured forth about him, and
wondering, and astonished at him, he was not puffed up with such honor
as this, but rose up against them, and discoursing to his great
concourse as if to one youth, he thus rebuked them and said, "Ye
serpents, ye generation of vipers!" (Matt. iii. 7.) Yet it was for him
that they had run together, and left the cities, in order to see that
holy personage, and still none of these things unnerved him. For he was
far above glory, and free from all vanity. So also Stephen, when he saw
the same people again, not honoring him, but mad upon him, and gnashing
their teeth, being lifted above their wrath, said, "Ye stiff-necked and
uncircumcised in heart." (Acts vii. 51.) Thus also Elias, when those
armies were present, and the king, and all the people, said, "How long
halt ye upon both your hips?" (1 Kings xviii. 21, LXX. true sense of
"halt.") But we flatter all, court all, with this servile
obsequiousness buying their honor. Wherefore all things are turned
upside down, and for this favor[1] the business of Christianity is
betrayed, and everything neglected for the opinion of the generality.
Let us then banish this passion, and then we shall have a right notion
of liberty, and of the haven, and the calm. For the vain man is ever
like persons in a storm, trembling, and fearing, and serving a thousand
masters. But he that is clear of this thraldom, is like men in havens,
enjoying a liberty untainted. Not so that person, but as many
acquaintances as he has, so many masters has he, and he is forced to be
a slave to all of them. How then are we to get free from this hard
bondage? It is by growing enamoured of another glory, which is really
glory. For as with those that are enamoured of persons, the sight of
some handsomer one doth by its being seen take them off from the first:
so with those that court the glory which cometh from us men, the glory
from heaven, if it gleameth on them, has power to lead them off from
this. Let us then look to this, and become thoroughly acquainted with
it, that by feeling admiration of its beauty, we may shun the
hideousness of the other, and have the benefit of much pleasure by
enjoying this continually. Which may we all attain to by the grace and
love toward man, etc.
478
HOMILY XVIII.
ROM. X. 14, 15.
"How then shall they call on Him in Whom they have not believed? and
how shall they believe in Him of Whom they have not heard? and how
shall they hear without a preacher? and how shall they preach except
they be sent? as it is written."
HERE again he takes from them all excuse. For since
he had said, "I bear them record that they have a zeal of God, but not
according to knowledge," and that "being ignorant of God's
righteousness, they submitted not themselves" to it: he next shows,
that for this ignorance itself they were punishable before God. This he
does not say indeed so, but he makes it good by carrying on his
discourse in the way of question, and so convicting them more clearly,
by framing the whole passage out of objections and answers. But look
further back. The Prophet, saith he, said, "Whosoever shall call upon
the Name of the Lord shall be saved." Now somebody might say perhaps,
"But how could they call upon Him Whom they had not believed? Then
there is a question from him after the objection; And why did they not
believe? Then an objection again. A person certainly may say, And how
could they believe, since they had not heard? Yet hear they did, he
implies. Then another objection again. "And how could they hear without
a preacher?" Then an answer again. Yet preach they did, and there were
many sent forth for this very purpose. And whence does it appear that
these are those persons sent? Then he brings the prophet in next, who
says, "How beautiful are the feet of them that preach the Gospel of
peace, and bring glad tidings of good things!" (Is. iii. 7.) You see
how by the kind of preaching he points out the preachers. For there was
nothing else that these men went about telling everywhere, but those
unspeakable good things, and the peace made by God with men. And so by
disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah
the prophet, who spake many years ago, that we were to be sent, and to
preach, and to say what we do say. If the being saved, then, came of
calling upon Him, and calling upon Him from believing, and believing
from hearing, and hearing from preaching, and preaching from being
sent, and if they were sent, and did preach, and the prophet went round
with them to point them out, and proclaim them, and say that these were
they whom they showed of so many ages ago, whose feet even they praised
because of the matter of their preaching; then it is quite clear that
the not believing was their own fault only. And that because God's part
had been fulfilled completely.[*]
Ver. 16, 17. "But they have not all obeyed the
Gospel. For Esaias saith, Lord, who hath believed our report? So then
faith cometh by hearing, and hearing by the word of God." (ib. liii. 1.)
Since they pressed him with another objection again
to this effect, that if these were the persons sent upon the mission by
God, all ought to have hearkened to them: observe Paul's judgment, and
see how he shows that this very thing which made the confusion, did in
fact do away with confusion and embarrassment. What offends you, O Jew,
he would say, after so great and abundant evidence, and demonstration
of the points? that all did not submit to the Gospel? Why this very
thing, when taken along with the others, is of force to certify thee of
the truth
479
of my statements, even in that some do not believe. For this too the
prophet foretold Notice his unspeakable wisdom too; how he shows more
than they were looking for, or expected him to have to say in reply.
For what is it that you say? he means. Is it that all have not believed
the Gospel? Well! Isaiah foretold this too from of old. Or rather, not
this only, but even much more than this. For the complaint you make is
Why did not all believe? But Isaiah goes further than this. For what is
it he says? "Lord, who hath believed our report? Then since he had rid
himself of this embarrassment. by making the Prophet a bulwark against
them, he again keeps to the line he was before upon. For as he had said
that they must call upon Him, but that they who call must believe, and
they who believe must hear first, but they who are to hear must have
preachers, and the preachers be sent, and as he had shown that they
were sent, and had preached; as he is going to bring in another
objection again, taking occasion first of another quotation from the
Prophet, by which he had met the objection a little back, he thus
interweaves it, and connects it with what went before. For since he had
produced the Prophet as saying, "Lord, who hath believed our report"
(<greek>akoh</greek>)? he happily seizes on the quotation,
as proving what he says, "So then faith cometh by hearing"
(<greek>akohs</greek>). And this he makes not a mere naked
statement. But as the Jews were forever seeking a sign, and the sight
of the Resurrection, and were gaping after the thing much; he says, Yet
the Prophet promised no such thing, but that it was by hearing that we
were to believe. Hence he makes this good first, and says, "so then
faith cometh by hearing." And then since this seemed a mean thing to
say, see how he elevates it. For he says, I was not speaking of mere
hearing, nor of the need of hearing men's words and believing them, t
but I mean a great sort of hearing. For the hearing is "by the word of
God." They were not speaking their own, but they were telling what they
learnt from God. And this is a higher thing than miracles. For we are
equally bound to believe and to obey God, whether speaking or working
miracles.[1] Since both works and miracles come of His words. For
both the heaven and everything else was established in this way. (Ps.
xxxiii. 6-8.) After showing then that we ought to believe the prophets,
who always speak God's words, and not to look after anything more, he
proceeds next to the objection I mentioned, and says,
Ver. 18. "But I say, Have they not heard?"
What, he means, if the preachers were sent, and did
preach what they were bid, and these did not hear? Then comes a most
perfect reply to the objection.
"Yes, verily, their sound went into all the earth,
and their words unto the ends of the world."[2]
What do you say? he means. They have not heard? Why
the whole world, and the ends of the earth, have heard. And have you,
amongst whom the heralds abode such a long time, and of whose land they
were, not heard? Now can this ever be? Sure if the ends of the world
heard, much more must you. Then again another objection.
Ver. 19. "But I say, Did not Israel know?"
For what if they heard, he means, but did not know
what was said, nor understand that these were the persons sent? Are
they not to be forgiven for their ignorance? By no means. For Isaiah
had described their character in the words, "How beautiful are the feet
of them that preach the Gospel of peace." (Is. lii. 7.) And before him
the Lawgiver himself. Hence he proceeds.
"First Moses saith, I will provoke you to jealousy
by them that are no people, and by a foolish nation I will anger you.
(Deut. xxxii. 21.)
And so they ought even from him to have been able to
distinguish the preachers, not from the fact of these
disbelieving only, not from the fact of their preaching peace, not from
the fact of their bringing the glad tidings of those good things, not
from the word being sown in every part of the world, but from the very
fact of their seeing their inferiors, those of the Gentiles, in greater
honor. For what they had never heard, nor their forefathers, that
wisdom did these[3] on a sudden embrace
(<greek>efilssofoun</greek>). And this was a mark of such
intense honor, as should gall them, and lead them to jealousy, and to
recollection of the prophecy of Moses, which said,
480
"I will provoke you to jealousy by them that are no people." For it was
not the greatness of the honor alone that was enough to throw them upon
jealousy, but the fact too that a nation had come to enjoy these things
which was of so little account that it could hardly be considered a
nation at all. "For I will provoke you to jealousy, by them which are
no nation, and by a foolish nation will I anger you." For what more
foolish than the Greeks (Heathen, see pp. 373, 377)? or what of less
account? See how by every means God had given from of old indications
and clear signs of these times, in order to remove their blindness. For
it was not any little corner in which the thing was done, but in land,
and in sea, and in every quarter of the globe. And they saw those in
the enjoyment of countless blessings now, who had formerly been objects
of their contempt. One should consider then that this is that people of
which Moses said, "I will provoke you to jealousy by them that are no
people, and by a foolish nation will I anger you." Was it Moses only
then that said this? No, for Isaiah also after Him saith so. And this
is why Paul said, "First Moses," to show that a second will come who
says the same things in a clearer and plainer way. As then he says
above, that Esaias crieth, so too here.
Ver. 20. "But Esaias is very bold, and saith."
Now what he means is something of this kind. He put
a violence on himself, and was ambitious to speak, not some thing
veiled over, but to set things even naked before your eyes, and
choosing rather to run (Origen in loc.) into dangers from being plain
spoken, than by looking to his own safety, to leave you any shelter for
your impenetrableness; although it was not the manner of prophecy to
say this so clearly; but still to stop your mouths most completely, he
tells the whole beforehand clearly and distinctly. The whole! what
whole? Why your being cast out, and also their being brought in;
speaking as follows, "I was found of them that sought Me not, I was
made manifest of them that asked not after Me." (Is. lxv. 1.) Who then
are they that sought not? who they that asked not after Him? Clearly
not the Jews, but they of the Gentiles, who hitherto had not known Him.
As then Moses gave their characteristic mark in the words, "no people"
and "a foolish nation," so here also he takes the same ground to point
them out from, viz. their extreme ignorance. And this was a very great
blame to attach to the Jews, that they who sought Him not found Him,
and they who sought Him lost Him.
Ver. 21. "But unto Israel He saith, All the day long
have I stretched forth My hands l unto a disobedient and gainsaying
people." (Is. lxv. 2.)
Observe now that difficulty, which so many I make a
subject of question, is discovered laid up from of old in the words of
the Prophet, and with a clear solution to it too. And what is this? You
heard Paul say before. "What shall we say then? That the Gentiles which
followed not after righteousness have attained unto righteousness. But
Israel which followed after the law of righteousness hath not attained
to the law of righteousness." (Rom. ix. 30, 31.) This Esaias also says
here. For to say, "I was found of them that sought me not, I was made
manifest unto them which asked not after me," is the same with saying,
"that the Gentiles which followed not after righteousness have attained
unto righteousness." Then to show that what was happening was not of
God's grace only, but also of the temper of those who came to Him, as
also the casting off of the others came of the disputatiousness of
those who disobeyed, hear what he proceeds with. "But to Israel He
saith, All the day long have I stretched forth My hands to a
disobedient and gainsaying people;" here meaning by the day the whole
period of the former dispensation. But the stretching out of the hands,
means calling and drawing[1] them to Him, and inviting them. Then to
show that the fault was all their own, he says "to a disobedient and
gainsaying people." You see what a great charge this is against them!
For they did not obey Him even when He invited them, but they gainsaid
Him, and that when they saw Him doing so, not once or twice or thrice,
but the whole period. But others who had never known Him, had the power
to draw Him to them. Not that he says they themselves had the power to
do it, but to take away lofty imaginings even from those of the
Gentiles, and to show that it was His grace that wrought the whole, He
says, I was made manifest, and I was found. It may be said, Were they
then void of everything? By no means, for the taking of the things
found, and the getting a knowledge of what was manifested to them, was
what they contributed themselves.[2] Then to prevent these saying, But
why wast Thou not made manifest to us also? he sets down what is more
than this, that I not only
481
was made manifest, but I even continue with My hands stretched out,
inviting them, and displaying all the concern of an affectionate
father, and a mother that is set on her child. See how he has brought
us a most lucid answer to all the difficulties before raised, by
showing that it was from their own temper that ruin had befallen them,
and that they are wholly undeserving of pardon. For though they had
both heard and understood what was said, still not even then were they
minded to come to Him. And what is far more, He did not cause them to
hear these things and to understand them only, but a thing which hath
more force to rouse them up and draw them to Him, when they were
disobedient and gain-saying, He added to the others. Now what is this?
It is His exasperating them, and making them jealous. For ye know the
domineering might of the passion, and how great the power is which
jealousy is naturally possessed of for bringing all disputatiousness to
an end, and rousing those who have grown remiss. And why need one say
this of man when in brutes without reason, and children before they are
of full age, the power it shows is so great? For a child often will not
submit to its father when it is called, but continues obstinate. But
when another child has notice taken of it, then it even though not
called comes to its father's bosom, and what calling could not do,
provoking to jealousy will. This then God also did. For He not only
called and stretched out His hands, but stirred up in them the feeling
of jealousy also, by bringing those far inferior to them (a thing which
makes men excessively jealous) not into their good things, but (what
was a much stronger step, and makes the feeling even more domineering,)
into much greater good things, and of greater necessity than theirs,
and such as they had never even fancied in a dream. But still they did
not submit. What pardon then do they deserve who exhibit such
excessive obstinacy? None. Yet this he does not say himself, but leaves
it to the consciences of his hearers, to gather it from the conclusion
of what he had stated, and again also confirms it by what he goes on to
in his usual wisdom. And this he did also above, by introducing
objections both in the case of the Law (see on Rom. vii. 7, PP. 420, I)
and of the people, which presented an accusation beyond the true one;
and then in the answer, which was to overthrow this, yielding as
much as he pleased, and as the case allowed, so as to make what he was
saying not unwelcome.And this he doth here, writing as follows: Chap.
xi. ver. 1 "I say then, Hath God cast away His people whom He foreknew?
God forbid."[*]
And he introduces the form a person would use in
doubt, as though taking occasion from what had been said, and after
making this alarming statement, by the denial of it he causes the
sequel to be allowed with readiness; and what by all the former
arguments he had been laboring to show that he makes good here also.
What then is this? That even if there be but a few saved, the promise
yet stands good. This is why he does not merely say "people," but
"people which He foreknew." Then proceeding with the proof that the
"people" were not cast off, "For I also am an Israelite, of the seed of
Abraham, of the tribe of Benjamin."
I, he says, the instructor, the preacher. Now since
this seemed contrary to what was said before in the words, "Who hath
believed our report ?" and, "All the day long have I stretched forth My
hands to a disobedient and gainsaying people;" and, "I will provoke you
to jealousy by them which are no people;" he was not satisfied with the
deprecation, nor with having said, "God forbid," but makes it good by
taking it up again and saying, "God hath not east away His people." But
this is not a confirmation, men may say, but an assertion. Observe then
the confirmation, both the first, and that which follows it. For the
first is that he was himself of that race. But He would not, if on the
point of casting them off, have chosen from them him to whom He
entrusted all the preaching, and the affairs of the world, and all
mysteries, and the whole economy. This then is one proof, but the next,
after it, is his saying, that "people whom He foreknew," that is, who
He knew clearly were suited to it, and would receive the faith.
(Pococke on Hos. p. 23. See Acts ii. 41; iv. 4; xxi. 20.) For three,
five, even ten thousand were believers from among them. And so to
prevent any from saying, Art thou the people, then? And because thou
hast been called, hath the nation been called? he proceeds.
Ver. 2. "He hath not cast off His people, whom He
foreknew."
As though he said, I have with me three, five, or
ten thousand. What then? has the
482
people come to be [1] three, five, or ten thousand? that seed that
compared with the stars of heaven for multitude, or the sand of the
sea? Is this the way you deceive us and put a cheat upon us, by making
the whole people thyself and the few that are with thee; and didst thou
inflate us with idle hopes, and say that the promise has been
fulfilled, when all are lost, and the salvation comes down to a few?
This is all bombast and vanity! we cannot away with such sophistry as
this Now, that they may not say this, see how in the sequel he proceeds
to the answer, not giving the objection indeed, but before it grounding
the answer to it upon ancient history. What then is the answer ?
Vet. 2-5. "Wot ye not," he says, "what the Scripture
saith of Elias? how he (so most; Mss. Sav. who) maketh intercession to
God against Israel, saying, Lord, they have killed Thy prophets, and
digged down Thine altars; and I am left alone, and they seek my life.
But what saith the answer of God unto him? I have reserved to Myself
seven thousand men, who have not bowed the knee to the image of Baal.
Even so then at this present time also, there is a remnant
according to the election of grace."
What he means is nearly this. "God hath not cast off
His people." For had He done so, He would have admitted none of them.
But if He did admit some, He hath not cast them off. Still it is said,
if He had not cast off, He would have admitted all. This does not
follow; since in Elijah's time the part to be saved had come down to
"seven thousand:" and now also there are probably many that believe.
But if you do not know who they are, this is no wonder, for that
prophet, who was so great and good a man, did not know. But God ordered
things for Himself when even the prophet knew them not. But consider
his judgment. Now in proving what was before him, he covertly augments
the charge against them. For this is why he gave the whole passage,
that he might parade before them their untowardness, and show that they
had been so from of old. For if he had not wished this, but had
directed his whole attention to prove that the people lay in the few,
he would have said that even in Elijah's time, seven thousand were
left. But now he reads to them the passage further back, as having been
throughout at pains to show that it was no strange thing that they did
with Christ, and the Apostles, but their habitual practice. For to
prevent their saying that it was as a deceiver we put Christ to death,
and as impostors that we persecute the Apostles, he brings forward the
text which says, "Lord, they have killed Thy prophets, and digged down
thine altars." (1 Kings xix. 14.) Then in order not to make his
discourse galling to them, he attaches another reason to the bringing
forward of the text. For he quotes it not as if it was on purpose to
accuse them, but as if intent upon showing some other things. And he
leaves them without any excuse even by what had before been done. For
observe how strong the accusation is even from the person speaking. For
it is neither Paul, nor Peter, nor James, nor John, but one whom they
held in the greatest estimation, the chief of the Prophets, the friend
of God, a man who had been so very zealous [2] in their behalf as even
to be given up to hunger for them, who even to this day hath never
died. What then doth this man say? "Lord, they have killed Thy
prophets, and digged down Thine altars; and I am left alone, and they
seek my life." What could be more brutal cruelty than this? For when
they should have besought pardon for the offences they had already
committed., they were minded even to kill him. And all these things put
them quite beyond pardon. For it was not during the prevalence of the
famine, but when the season was favorable, and their shame was done
away, and the devils (i.e. false gods) had been put to shame, and the
power of God had been shown, and the king had bowed beneath it, that
they committed these audacities, passing from murder to murder, and
making away with their teachers, and such as would bring them to a
better mind. What then could they have to say to this? Were they too
deceivers? Were they too impostors? Did they not know whence they were
either? But they distressed you. Yes, but they also told you goodly
things. But what of the altars? the altars too did not surely distress
you? Did they too exasperate you? See of what obstinacy, of what
insolence they were ever yielding proofs! This is why in another
passage too Paul says, when writing to the Thessalonians, "Ye also have
suffered like things of your own countrymen. even as they have of the
Jews, who both killed the Lord, and their own prophets, and have
persecuted us, and please not God, and are contrary to all men (1
Thess. ii. 14, 15); which is what he says here too, that they both
digged down the altars, and killed the prophets. But what
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saith the answer of God unto him? "I have reserved to Myself seven
thousand men who have not bowed the knee to the image of Baal." (1
Kings xix. 18.) And what has this to do with the present subject? some
may say. It hath a great deal to do with the present subject. For he
shows here that it is the worthy that God useth to save even if the
promise be made to the whole nation. And this he pointed out above when
he said, "Though the number of the children of Israel be as the sand of
the sea, a remnant shall be saved." And, "Except the Lord of Sabaoth
had left us a seed, we should have become as Sodoma." (Rom. ix. 27,
29.) And he points it out from this passage also. Wherefore he proceeds
to say, "Even so then at this present time also, there is a remnant
according to the election of grace." Observe that each word maintains
its own rank, showing at once God's grace, and the obedient temper of
them that receive salvation. For by saying election, he showed the
approval of them, but by saying grace, he showed the gift of God.
Ver. 6. "And if by grace, then it is no more of works, otherwise
grace is no more grace: but if it be of works, then is it no more
grace, [1] otherwise work is no more work."
He again springs upon the disputatiousness of the
Jews, in what has just been quoted; and on this ground bereaves them of
excuse. For you cannot, he means, so much as say, that the Prophets
called indeed, and God invited, and the state of things cried aloud,
and the provoking to jealousy was enough to draw us to Him, but what
was enjoined was grievous, and this is why we could not draw nigh,
since we had a display of works demanded of us, and laborious
well-doings. For you cannot even say this. For how should God have
demanded this of you, when this would just throw His grace into the
shade? And this he said out of a wish to show that He was most desirous
that they might be saved. (Dent. v. 29.) For not only would their
salvation be easily brought about, but it was also God's greatest glory
to display His love toward man. Why then are you afraid of drawing
nigh, since you have no works demanded of you? Why are you bickering
and quarrelsome, when grace is before you, and why keep putting me the
Law forward to no purpose whatsoever? For you will not be saved by
that, and will mar this gift also; since if you pertinaciously insist
on being saved by it, you do away with this grace of God. Then that
they might not think this strange, having first taken those seven
thousand; he said that they were saved by grace. For when he says,
"Even so then at this present time also there is a remnant according to
the election of grace;" he shows that they also were saved by grace.
And not hereby only, but likewise by saying, "I have reserved unto.
Myself." For this is the language of One Who showeth that He Himself
was the chief Contributor. And if by grace, it will be said, how came
we all not to be saved? Because ye would not. For grace, though it be
grace, saves the willing, not those who will not have it, and turn away
from it, who persist in fighting against it, and opposing themselves to
it. Observe how throughout the point he is proving is, "Not as though
the Word of God had taken none effect," by showing that the worthy were
those to whom the promise came, and that these, few though they be, may
yet be the people of God; and indeed he had stated it in the beginning
of the Epistle with much force, where he says, "For what if some did
not believe" (Rom. iii. 3), and did not even stop at this, but
proceeded, "Yea, let God be true, and every man a liar." (ib. 4.) And
here again he confirms it another way, and shows the force of grace,
and that always the one were being saved, the other perished. Let us
then give thanks, that we belong to them that are being saved, and not
having been able to save ourselves by works, were saved by the
gift of God. But in giving thanks, let us not I do this in words only,
but in works and actions. For this is the genuine thanksgiving, when we
do those things whereby God is sure to be glorified, and flee from
those from which we have been set free. For if we, after insulting the
King, instead of being punished have been honored, and then go and
insult Him afresh, since we are detected in the utmost ingratitude, we
should with justice have to suffer the utmost punishment, one greater
far than the former. For the former insolence did not show us so
ungrateful as that committed after honor and much attention shown us.
Let us then flee those things from which we have been set free, and not
give thanks with our mouths only, lest it be said of us also, "This
people honoreth Me with their lips, but with their heart is far from
Me." (Is. xxix. 13.) For how is it else than unseemly, when the
"heavens declare the glory of God" (Ps. xix. 1), and thou, for whom the
heavens were made that glorify Him, doest such things that through thee
the God that made thee is blasphemed? It is for this that not only he
that blasphemeth, but thyself also, wilt be
484
liable to punishment. For the heavens also do not glorify God by
sending forth a voice but by putting others upon doing it at the sight
of them, and yet they are said "to declare the glory of God." Thus too
they that furnish a life to be wondered at, even though they hold their
peace, yet glorify God, when others through them glorify Him. For He is
not so much reverenced because of the heaven, as of a spotless life.
When then we are discoursing with the Gentiles, we cite (4 Mss. read or
point to the reading, "let us not cite") not the heavens before them,
but the men, whom though they were in worse plight than brutes, He hath
persuaded to be the Angels' competitors. And we (1 Ms. "let us") stop
their mouths by speaking of this change. For far better than the heaven
is man, and a soul brighter than their beauty may he possess. For it,
though visible for so long a time, did not persuade much. But Paul,
after preaching a short time, drew the whole world unto him. (St. Aug.
on Ps. xix. 4. For he possessed a soul no less than the) heaven, which
was able to draw all men unto him. Our soul is not a match even for the
earth: but his is equal to the heavens. That stands indeed keeping to
its own boundary and rule; but the loftiness of his soul transcended
all the heavens, and conversed with Christ Himself. (2 Cor. x. 15; Rom.
xv. 19, etc.) And the beauty of it was so great, that even God
heraldeth it forth. For the stars did the angels marvel at when they
were made. (Job xxxviii. 7.) But this He marvelled at when He saith,
"He is a chosen vessel unto Me." (Acts ix. 15.) And this Heaven doth a
cloud many times overshadow But Paul's soul no temptation overshadowed
but even in storms he was clearer to the sight than the hard sky
(<greek>staqeras</greek>
<greek>meshmbrias</greek> at noon, and shone constantly as
it had done before the clouds came on. For the Sun who shone in him
sent not forth such rays as to be over-clouded by the concourse of
temptations, but even then shone forth the more. Wherefore he says, "My
grace is sufficient for thee, for My Strength is made perfect in
weakness." (2 Cor. xii. 9.) Let us then strive to be like him, and then
even to what we are this heaven will be as nothing, if we wish it, nor
yet the sun, nor the whole world. For these are for us, and not we for
them. Let us show that we are worthy of having had these made for us.
For if we be found unworthy of these, how shall we be worthy a kingdom?
For indeed all that live so as to blaspheme God are unworthy to see the
sun. They who blaspheme Him are unworthy to enjoy the creatures who
glorify Him: since even a son who insulteth his father is unworthy to
be waited upon by the approved servants. Hence these will enjoy glory,
and that great glory; but we shall have to undergo punishment and
vengeance. How miserable then will it be for the creation which was
made for thee to be fashioned "according to the glorious liberty of the
children of God," (Rom. viii. 21) but for us who were made children of
God, through our much listlessness, to be sent away to destruction and
hell, for whose sake the creation shall enjoy that great festal time?
Now to keep this from coming to pass, let such of us as have a pure
soul keep it still such, or rather let us make its brightness more
intense. And let those of us that have a soiled one, not despair. For
"if" (he says) "your sins be as purple, I will make them white as snow.
And if they be as scarlet, I will make them white as wool." (Is. i.
18.) But when it is God that promiseth, doubt not, but do those things
whereby thou mayest draw to thee these promises. Are they unnumbered,
the fearful and outrageous acts done by thee? And what of this? For
hitherto thou art not gone away into the grave where no man shah
confess. (ib. xxxviii. 18; Ps. vi. 5.) Hitherto the arena
(<greek>qeatron</greek>) is not broken up for thee, but
thou art standing within the line, and thou art able even by a struggle
at the last to recover all thy defeats. Thou art not yet come to where
the rich man was, for thee to hear it said, "there is a gulf betwixt
you and us." (Luke xvi. 26.) The Bridegroom is not yet at hand, that
one should fear to give you of his oil. Still canst thou buy and store
up. And there is not one yet to say, "Not so; lest there be not enough
for us and and you" (Matt. xxv. 9); but there are many that sell, the
naked, the hungry, the sick, the imprisoned. Give food to these,
clothing to those, visit the sick, and the oil will come more than from
fountains. The day of account is not here. Use the time as need be, and
make deductions from the debts, and to him that oweth "an hundred
measures of oil, say, Take thy bill and write fifty." (Luke xvi. 6.)
And with money, and with words) and with every other thing do in like
manner, imitating that steward. And advise this to thyself, and also to
thy relatives, for thou hast still the power of saying so. Thou art not
yet come to the necessity of calling in another in their behalf, but
thou hast power to give advice at once to thyself and to others. (ib.
28.) But when thou art gone away thither, neither of these things wilt
thou have
485
it in thy power to do at need. And with good reason. For thou who hast
had so long a period fixed thee, and neither done thyself good, nor any
else, how when thou art under the Judge's hands shall thou be able to
obtain this grace? Putting all these things together then, let us cling
fast to our own salvation, and not lose the opportunity of this life
present. For it is possible, it is, even at our last breath to please
God. It is possible to gain approval by thy last will, not indeed in
such way as in our lifetime, still it is possible. How, and in what
way? If thou leavest Him among thine heirs, and givest Him also
(<greek>kai</greek> <greek>autw</greek>) a
portion of thine whole estate. Hast thou not fed Him in thy lifetime?
At all events when departed, when thou art no longer owner, give Him a
share of thy goods. He is loving unto man, He doth not deal niggardly
by thee. It is a mark to be sure of a greater desire, and so it will be
more rewarded, to feed Him in thy lifetime. But if thou hast not done
this, at all events do the next best thing. Leave Him joint-heir (see
p. 384) with thy children, and if thou art dilatory over this, bethink
thyself that His Father made thee joint-heir with Him, and break down
thy inhuman spirit. For what excuse wilt thou have if thou dost not
even make Him a sharer with thy children, who made thee share the
Heaven, and was slain for thee? And yet all that ever He did, He did
not in repayment of a debt, but as bestowing a favor. But you after so
great benefits, have been made a debtor as well. And yet, though things
are so, it is as if receiving a favor, not as demanding payment of a
debt, that He crowneth thee; and this too when what He is to receive is
His own. Give then thy money, which is now no longer of any use to
thee, and of which thou art no longer owner and He will give thee a
Kingdom which shall be of service to thee perpetually, and with it will
bestow also the things of this life. For if He be made the joint-heir
of thy children, He doth lighten their orphanage for them, do away with
plots against them, beat off insults, stop the mouths of pettifoggers.
And if they themselves be unable to stand up for their be-queathments,
He will Himself stand up; and not let them be broken through. But
if He do even allow this, then He makes up of Himself all that was
ordered in the will with still greater liberality, because He has been
but mentioned in it. Leave Him then thine heir. For it is to Him that
thou art upon the point of going. He will be thy Judge Himself in the
trial for all that hath been done here. But there are some so miserable
and pinched, that though they have no children, still they have not the
courage to do this, but approve of giving that they have to hangers on,
and to flatterers, and to this person and to that, sooner than to
Christ, Who hath done them so great benefits. And what can be more
unreasonable than this conduct? For if one were to compare men of this
east to asses, aye, or to stones, one shall not still be saying
anything tantamount to their unreasonableness and senselessness. Nor
could one find a similitude to put before you their madness and
dementedness. For what pardon shall they obtain for not having fed Him
in their lifetime, who, even when they are on the point of departing to
Him, have not the inclination to give Him but a trifle out of those
goods, of which they are no longer the owners, but are of such an
inimical and hostile disposition, as not even to give Him a share in
what is useless to themselves? Do you not know how many of mankind have
not even been counted worthy to obtain an end of this kind, but have
been snatched off suddenly? But thee doth God empower to give orders to
thy kindred, and to speak with them about thy property, and set all
that is in thy house in order. What defence then wilt thou have to set
up, when even after receiving this favor from Him, thou hast
treacherously given up the benefit, and art standing as it were in
diametrical opposition to thy forefathers in the faith? For they even
in their lifetime sold all, and brought it to the Apostle's feet. But
thou, even at thy death, dost not give any share to them that need.
What is the better part, and gives one much boldness, is to remedy
poverty in one's lifetime. But if thou hast not been minded to do this,
at all events do upon thy death-bed some noble act. For this is not
what a strong love for Christ would do, yet still it is an act of love.
For if thou wilt not have the high place with the Lambs, still even to
be after them at all is no light thing, and so not to be placed with
the goats nor on the left hand. But if thou wilt not do even this, what
plea is to rescue thee, when neither the fear of death nor thy money
having become henceforth of no use to thee, nor the leaving of safety
behind thee to thy children, nor the laying up of much pardon there
against the time to come, will make thee merciful to man? Wherefore I
advise, as the best thing, that in your lifetime you give the larger
half of your goods to the poor. But if there be any of so narrow a soul
as not to have the heart to do so, at all events let them by necessity
become merciful. For when you were living as if there were no death,
then you clung close to your goods. But now since you have learnt that
you are to
486
die, at least now give over your opinion, and deliberate about your
affairs as one that must die. Or rather as one that ought to enjoy
immortal life for evermore. For if what I am going to say be
distasteful, and big with horror, still it must be said. Reckon with
thy slaves the Lord. Art thou giving thy slaves liberty? Give Christ
liberty from famine, from distress, from imprisonment, from nakedness.
Art thou horrified at the words? Is it not then more horrible when thou
dost not even thus much? And here the word makes thy blood
curdle. But when thou art gone to that world, and hast to hear things
far more grievous than these, and seest the tortures which are
incurable, what wilt thou say? To whom wilt thou flee for refuge? Whom
wilt thou call to thy alliance and assistance? Will it be Abraham? He
will not hearken to thee. Or those virgins? They will not give thee of
their oil. Thy father then or thy grandfather? But none even of these,
if he be ever so holy, will have it in his power to reverse that
sentence. Weighing then all these things, to Him Who alone is Lord to
blot out the bill against thee and to quench that flame, to Him make
prayer and supplication, and propitiate Him, by now feeding Him and
clothing Him continually: that in this world thou mayest depart with a
good hope, and when thou art there thou mayest enjoy eternal blessings,
which may we all attain to by the grace and love toward man, etc.
HOMILY XIX.
ROM. XI. 7.
"What then? [1] Israel hath not obtained that, which he seeketh for;
but the election hath obtained it and the rest were blinded."
He had said that God did not cast off His people;
and to show in what sense He had not cast them off, he takes refuge in
the Prophets again.* And having shown by them that the more part of the
Jews were lost, that he might not seem to be again bringing forward an
accusation of his own, and to make his discourse offensive, and to be
attacking them as enemies, he takes refuge in David and Isaiah, and
says,
Ver. 8. "According as it is written, God hath given
them the spirit of slumber." (Is. xxix. 10.)
Or rather we should go back to the beginning of his
argument. Having then mentioned the state of things in Elijah's time,
and shown what grace is, he proceeds, "What then? Israel hath not
obtained that which he seeketh for." Now this is as much what an
accuser would say, as what one who was putting a question. For the Jew,
he means, is inconsistent with himself when he seeketh for
righteousness, which he will not accept. Then to leave them with no
excuse, he shows, from those who have accepted it, their unfeeling
spirit, as he says, "But the election hath obtained it," and they are
the condemnation of the others. And this is what Christ says, "But if I
by Beelzebub cast out devils, by whom do your children cast them out?
Wherefore they shall be your judges." (Luke xi. 19.) For to prevent any
one from accusing the nature of the thing, and not their own temper, he
points out those who had obtained it. Hence he uses the word [2] with
great propriety, to show at once the grace from above and the zeal of
these. For it is not to deny free-will that he speaks of their having
"obtained" (as by chance, Gr. <greek>epetuce</greek>) it,
but to show the greatness of the good things, and that the greater part
was of grace, though not the whole? For we too are in the habit of
saying, "so and so chanted to get" (same word), "so and so met with,"
when the gain has been a great one. Because it is not by man's labors,
but by God's gift, that the greater part was brought about. "And the
rest was blinded."
See how he has been bold enough to tell with his own
voice the casting off of the rest. For he had indeed spoken of it
already, but it
487
was by bringing the prophets in as accusers. But from this point he
declares it in his own person. Still even here he is not content with
his own declaration, but brings Isaiah the prophet in again. For after
saying, "were blinded," he proceeds; according as it is written, God
hath given them the spirit of slumber." Now whence came this blinding?
He had indeed mentioned the causes of it before, and turned it all upon
their own heads, to show that it was from their unseasonable obstinacy
that they had to bear this. And now he speaks of it too. For when he
says, "Eyes that they should not see, and ears that they should not
hear," he is but finding fault with their contentious spirit. For when
they had "eyes to see" the miracles, and were possessed of "ears to
hear" that marvellous Teaching, they never used these as were fitting.
And the "He gave," do not imagine to mean here an agency, but a
permission only. But. "slumber" (<greek>kataanuxis</greek>
lit. piercing) is a name he here gives to the habit of soul inclinable
to the worse, when incurably and unchangeably so. For in another
passage David says, "that my glory may sing unto Thee, and I may not be
put to slumber" (Ps. xxx. 12, LXX.): that is, I may not alter, may not
be changed. For as a man who is hushed to slumber in a state of pious
fear would not easily be made to change his side; so too he that is
slumbering in wickedness would not change with facility. For to be
hushed[1] to slumber here is nothing else but to be fixed and riveted
to a thing. In pointing then to the incurable and unchangeable
character of their spirit, he calls it "a spirit of slumber." Then to
show that for this unbelief they will be most severely punished, he
brings the Prophet forward again, threatening the very things which in
the event came to pass.
Ver. 9. "Let their table be made a snare, and a
trap, and a stumbling-block." (Ps. lxix. 22, 23.)
That is, let their comforts and all their good
things change and perish, and let them be open to attack from any one.
And to show that this is in punishment for sins that they suffer this,
he adds, "and a recompense unto them."
Ver. 10. "Let their eyes be darkened that they may
not see, and bow Thou down their back alway." Do these things then
still require any interpreting? Are they not plain even to those ever
so senseless? And before our words, the very issue of facts has
anticipated us in bearing witness to what was said. For at what time
have they ever been so open to attacks? at what time such an easy prey?
at what time hath He so "bowed down their backs?" At what time have
they been set under such bondage? And what is more, there is not to be
any unloosing from these terrors. And this the prophet hath also
hinted. For he does not say only, "bow Thou down their back," but,
"forever bow Thou down." But if thou art disposed to dispute, O Jew,
about the issue, from what hath gone before learn also the present
case. Thou didst go down to Egypt; and two hundred years passed, and
God freed thee speedily from that bondage, and that though thou wert
irreligious, and wentest a whoring with the most baneful whoredom. Thou
wast freed from Egypt, and thou didst worship the calf, thou didst
sacrifice thy sons to Baalpeor, thou didst defile the temple, thou
didst go after every sort of vice, thou didst grow not to know nature
itself. The mountains, the groves, the hills, the springs, the rivers,
the gardens didst thou fill with accursed sacrifices, thou didst slay
the prophets, didst overthrow the altars, didst exhibit every excess of
wickedness and irreligion. Still, after giving thee up for seventy
years to the Babylonians, He brought thee back again to thy former
freedom, and gave thee back the temple, and thy country, and thy old
form of polity[2] and there were prophets again, and the gift of the
Spirit. Or rather, even in the season of thy captivity thou wast not
deserted, but even there were Daniel, and Ezekiel, and in Egypt
Jeremiah, and in the desert Moses. After this thou didst revert to thy
former vice again, and wast a reveller
(<greek>exebakceuqhs</greek> 2 Macc. xiv. 33), therein, and
didst change thy manner of life (<greek>politeian</greek>
to the Grecian in the time of Antiochus the impious Dan. viii. 14; 1
Macc. iv. 54). But even then for a three years and a little over only
were ye given up to Antiochus, and then by the Maccabees ye raised
those bright trophies again. But now there is nothing of the sort, for
the reverse hath happened throughout. And this is ground for the
greatest surprise, as the vices have ceased, and the punishment hath
been increased, and is without any hope of a change. For it is not
seventy years only that have passed away, nor a hundred, nor yet twice
as many but three hundred, and a good deal over, and there is no
finding even a shadow of a hope of the
488
kind. And this though ye neither are idolaters, nor do the other
audacious acts ye did before. What then is the cause? The reality hath
succeeded to the type, and grace hath shut out the Law. And this the
prophet foretelling from of old said, "And ever bow Thou down their
back." See the minuteness of prophecy, how it foretells their unbelief,
and also points out their disputatiousness, and shows the judgment
which should follow, and sets forth the endlessness of the punishment.
For as many of the duller sort, through unbelief in what was to come to
pass, wished to see things to come by the light of things present, from
this point of time God gave proof of His power on either part, by
lifting those of the Gentiles who believed. above the heaven, but
bringing down such of the Jews as believed not to the lowest estate of
desolation, and giving them up to evils not to be ended. Having then
urged them severely both about their not believing, and about what they
had suffered and were yet to suffer, he again allays what he had said
by writing as follows:
Ver. II. "I say then, Have they stumbled, that they
should fall? God forbid."
When he has shown that they were liable to evils
without number, then he devises an allayment. And consider the judgment
of Paul. The accusation he had introduced from the prophets, but the
allayment he makes come from himself. For that they had sinned greatly,
he would say, none will gainsay. But let us see if the fall is of such
kind as to be incurable, and quite preclude their being set up again.
But of such kind it is not.[*] You see how he is attacking them[*]
again, and under the expectation of some allayment he proves them
guilty of confessed sins. But let us see what even by way of allayment
he does devise for them. Now what is the allayment? "When the fulness
of the Gentiles," he says, "shall have come in, then shall all Israel
be saved," at the time of his second coming', and the end of the world.
Yet this he does not say at once. But since he had made a hard onset
upon them, and linked accusations to accusations, bringing prophets in
after prophets crying aloud against them, Isaiah, Elijah, David, Moses,
Hosea, not once or twice, but several times; lest in this way he should
both by driving these into despair, make a wall to bar their access to
the faith, and should further make such of the Gentiles as believed
unreasonably elated, and they also by being puffed up should take harm
in matter of their faith, he further solaces them by saying, "But
rather through their fall salvation is come unto the Gentiles." But we
must not take what is here said literally, but get acquainted with the
spirit and object of the speaker, and what he aimed to compass. Which
thing I ever entreat of your love. For if with this in our minds we
take up what is here said, we shall not find a difficulty in any part
of it. For his present anxiety is to remove from those of the Gentiles
the haughtiness which might spring in them from what he had said. For
in this way they too were more likely to continue unshaken in the
faith, when they had learnt to be reasonable, as also those of the Jews
were, when quit of despair, more likely to come with readiness to
grace. Having regard then to this object of his, let us so listen to
all that is said on this.
489
passage. What does he say then? And whence does he show that their fall
was not irremediable, nor their rejection final? He argues from the
Gentiles, saying as follows:
"Through their fall salvation is come unto the
Gentiles, for to provoke them to jealousy."
This language is not his own only, but in the
Gospels too the parables mean this. For He who made a marriage feast
for His Son, when the guests would not come, called those in the
highways. (Matt. xxii. 9.) And He who planted the Vineyard, when the
husbandmen slew the Heir, let out His Vineyard to others. (ib. xxi. 38,
etc.) And without any parable, He Himself said, "I am not sent but unto
the lost sheep of the House of Israel." (ib. xv. 24.) And to the
Syrophoenician woman, when she persevered, He said somewhat further
besides. "It is not meet," He says, "to take the children's bread, and
cast it to the dogs." (ib. xv. 26.) And Paul to those of the Jews that
raised a sedition, "It was necessary that the word of God should first
have been spoken unto you: but seeing ye judge yourselves unworthy, lo,
we turn unto the Gentiles." (Acts xiii. 46.) And throughout it is clear
that the natural course of things was this, that they should be the
first to come in, and then those of the Gentiles; but since they
disbelieved, the order was reversed; and their unbelief and fall caused
these to be brought in first. Hence it is that he says, "through their
fall salvation is come to the Gentiles, for to provoke them to
jealousy." But if he méntions what the course of things issued
in, as if the chief design of Providence, do not feel surprised. For he
wishes to sob ace their down-stricken souls, and his meaning is about
this. Jesus came to them; they did not receive Him, though He did
countless miracles, but crucified Him. Hence He drew the Gentiles to
Him, that the honor they had, by cutting them to the heart for their
insensibility might at least out of a moroseness against others
persuade them to come over. For they ought to have been first admitted,
and then we. And this was why he said, "For it is the power of God unto
salvation unto every one that believeth; to the Jew first, and also to
the Gentile." (Rom. i. 16.) But as they had started off, we the last
became first. See then how great honors he gathers for them even from
this. One that he says, we were then called, when they were not
willing; a second that he says, the reason of our being called was not
that we only might be saved, but that they also, growing jealous at our
salvation, might become better. What does he say then? that if it were
not for the Jews' sake, we should not have been called and saved at
all? We should not before them, but in the regular order. Wherefore
also when He was speaking to the disciples, He did not say barely, "Go
to the lost sheep of the House of Israel" (Matt. x. 6), but, "Go rather
to the sheep," to show that to those parts also they must come after
these. And Paul again saith not, "It was necessary that the word of God
should have been spoken unto you," but "should first have been spoken
unto you" (Acts xiii. 46), to show that in the second place it must be
to us also. And this was both done and said, that they might not be
able, shameless though they were, to pretend that they were overlooked,
and that was why they did not believe. This then was why Christ, though
he knew all things before, yet came to them first.
Ver. 12. "Now if the fall of them be the riches of
the world, and the diminishing of them the riches of the Gentiles, how
much more their fulness?"
Here he is speaking to gratify them. For even if
these had fallen a thousand times, the Gentiles would not have been
saved unless they had shown faith. As the Jews likewise would not have
perished unless they had been unbelieving and disputatious. But as I
said, he is solacing them now they are laid low, giving them so much
the more ground to be confident of their salvation if they altered. For
if when they stumbled, he says, so many enjoyed salvation, and when
they were cast out so many were called, just consider what will be the
case when they return. But he does not put it thus, When they return.
Now he does not say "how much more their" return, or their altering, or
their well-doing, but "how much more their fulness," that is, when they
are all about coming in. And this he said to show that then also grace
and God's gift will do the larger part, or almost the whole.
Ver. 13, 14. "For I speak to you Gentiles; inasmuch
as I am the Apostle of the Gentiles, I magnify mine office; if by any
means I may provoke to emulation them which are my flesh, and might
save some of them."
Again he endeavors much to get himself clear of
untoward suspicion. And he seems to be blaming the Gentiles, and to be
humbling their conceits, yet he gives a gentle provocation to the Jew
also. And indeed he goes round about seeking to veil and allay this
great ruin of theirs. But he finds no means of doing it, owing to the
nature of the facts. For from what he had said, they deserved but the
greater condemnation, when those who were far short of them had taken
the good things prepared for them. This is why then he passes from the
Jews to those of
490
the Gentiles, and puts in between his discourse the part about them, as
wishing to show that he is saying all these things in order to instruct
them to be reasonable. For I praise you, he means, for these two
reasons one, because I am necessitated to do so as being your
commissioned minister; the other that through you I may save others.
And he does not say, my brethren, my kinsmen; but, "my flesh." And
next, when pointing out their disputations spirit, he does not say, "if
by any means I may" persuade, but, "provoke to jealousy and save ;" and
here again not all, but, "some of them." So hard were they! And even
amid his rebuke he shows again the Gentiles honored, for they are
causes of their salvation, and not in the same way. For they became
purveyors of blessings to them through unbelief, but these to the Jews
by faith. Hence the estate of the Gentiles seems to be at once equal
and superior. For what wilt thou say, O Jew? that if we had not been
east out, he would not have been called so soon? This the man of the
Gentiles may say too, If I had not been saved, thou wouldest not have
been moved to jealousy. But if thou wouldest know wherein we have the
advantage, I save thee by believing, but it is by stumbling that thou
hast afforded us an access before thyself. Then perceiving again that
he had touched them to the quick, resuming his former argument, he says,
Ver. 15. "For if the casting away of them be the
reconciling of the world, what shall the receiving of them be but
life from the dead?"
Yet this again condemns them, since, while others
gained by their sins, they did not profit by other men's well doings.
But if he asserts that to be their doing which necessarily happened, be
not surprised: since (as I have said several times)it is to humble
these, and to exhort the other, that he throws his address into this
form. For as I said before, if the Jews had been cast away a thousand
times over, and the Gentiles had not shown faith, they would never have
been saved. But he stands by the feeble party, and gives assistance to
the distressed one. But see also even in his favors to them, how he
solaces them in words only. "For if the casting away of them be
the reconciling of the world," (and what is this to the Jews?)
"what shall the receiving of them be but life from the dead?" Yet
even this was no boon to them, unless they had been received. But what
he means is to this effect. If in anger with them He gave other men so
great gifts, when He is reconciled to them what will He not
give? But as the resurrection of the dead was not by the receiving of
them, so neither now is our salvation through them. But they were cast
out owing to their own folly, but it is by faith that we are saved, and
by grace from above. But of all this nothing can be of service to them,
unless they show the requisite faith. Yet doing as he is wont, he goes
on to another encomium, which is not really one, but which only seems
to be, so imitating the wisest physicians, who give their patients as
much consolation as the nature of the sickness allows them. And what is
it that he says?
Ver. 16. "For if the first-fruits be holy, the lump
also is holy; and if the root be holy, so are the branches;"
So calling in this passage by the names of the
first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the
patriarchs, all who were of note in the Old Testament; and the
branches, those from them who believed. Then since the fact met him
that many had disbelieved, observe how he undermines
(<greek>upotemnetai</greek>, see p. 345) it again, and says,
Ver. 17. "And if some of the branches be broken off."
And yet above thou didst say that the more part
perished, and a few were saved only. How came it then that speaking of
those that perished, thou hast used a "some," which is indicative of
fewness? It is not, he replies, in opposition to myself, but out of a
desire to court and recover those that are distressed. Observe how in
the whole of the passage one finds him working at this object, the wish
to solace them. And if you deny it, many contradictions will follow.
But let me beg you to notice his wisdom, how while he seems to be
speaking for them, and devising a solace for them, he aims a secret
blow at them, and shows that they are devoid of all excuse, even from
the "root," from the "first-fruit." For consider the badness of the
branches, which, when they have a sweet root, still do not imitate it;
and the faultiness of the lump, when it is not altered even by the
first-fruit. "And if some of the branches were broken off." However,
the greater part were broken off. Yet, as I said, he wishes to comfort
them. And this is why it is not in his own person, but in theirs, that
he brings in the words used, and even in this gives a secret stroke at
them, and shows them to have fallen from being Abraham's kinsmen.
(Matt. iii. 9.) For what he was desirous of saying was, that they had
nothing in common with them. (John viii. 39.) For if the root be holy,
and these be not holy, then these are far away from the root. Then
under the appearance of solacing the Jews, he again by his accusation
491
smiteth them of the Gentiles. For after saying, "And if some of the
branches were broken off," he proceeds.
"And thou being a wild olive wert grafted in."
For the less esteem the man of the Gentiles is of,
the more the Jew is vexed at seeing him enjoy his goods. And to the
other, the disgrace of the little esteem he was of, is nothing to the
honor of the change. And consider his skilfulness. He does not say,
"thou weft" planted "in," but "thou weft grafted in," by this again
cutting the Jew to the heart, as showing that the Gentile man was
standing in his own tree, and himself lying on the ground. Wherefore he
does not stop even here, nor after he had spoken of grafting in does he
leave off (and yet in this he declared the whole matter), but still he
dwells over the prosperous state of the Gentile, and enlarges upon his
fair fame in the words, "And with them partakest of the root and
fatness of the olive tree." And he seems indeed to have viewed him in
the light of an addition. But he shows that he was no whir the worse on
that account, but in possession of everything, that the branch which
had come up out of the root had. Lest then on hearing the words, "and
thou weft grafted in," thou shouldest suppose him to be lacking when
compared with the natural branch, see how he makes him equal to it by
saying, that "with them thou partakest of the root and fatness of the
olive:" that is, hast been put into the same noble rank, the same
nature. Then in rebuking him, and saying,
Ver. 18. "Boast not against the branches." He seems
indeed to be comforting the Jew, but points out his vileness and
extreme dishonor. And this is why he says not, "boast not," but, "boast
not against" do not boast against them so as to sunder them. For it is
into their place that ye have been set, and their goods that ye enjoy.
Do you observe how he seems to be rebuking the one, while he is sharp
upon the other?
"But if thou boast," he says, "thou bearest not the root,
but the root thee."
Now what is this to the branches that are cut off?
Nothing. For, as I said before, while seeming to devise a sort of weak
shadow of consolation, and in the very midst of his aiming at the
Gentile, he gives them a mortal blow; for by saying, "boast not against
them," and, "if thou boast, thou bearest not the root," he has shown
the Jew that the things done deserved boasting of, even if it was not
right to boast, thus at once rousing him and provoking him to faith,
and smiting at him, in the attitude of an advocate, and pointing out to
him the punishment he was undergoing, and that other men had possession
of what were their goods.
Ver. 19. "Thou wilt say then," he goes on, "The
branches were broken off that I might be grafted in."
Again he establishes, by way of objection, the
opposite to the former position, to show that what he said before, he
had not said as directly belonging to the subject, but to draw them to
him. For it was no longer by their fall that salvation came to the
Gentiles, nor was it their fall that was the riches of the world. Nor
was it by this that we were saved, because they had fallen, but the
reverse. And he shows that the providence in regard to the Gentiles was
a main object, even though he seems to put what he says into another
forth. And the whole passage is a tissue of objections, in which he
clears himself of the suspicion of hatred, and makes his language such
as will be acceptable.
Ver. 20. "Well," he praises what they said, then he
alarms them again by saying, "Because of unbelief they were broken off,
and thou art grafted in[1] by faith."
So here another encomium, and for the other party an
accusation. But he again lays their pride low by proceeding to say, "be
not high-minded, but fear." For the thing is not matter of nature, but
of belief and unbelief. And he seems to be again bridling the Gentile,
but he is teaching the Jew that it is not right to cling to a natural
kinsmanship. Hence he goes on with, "Be not high-minded," and he does
not say, but be humble, but, fear. For haughtiness genders a contempt
and listlessness. Then as he is going into all the sorrows of their
calamity, in order to make the statement less offensive, he states it
in the way of a rebuke given to the other as follows:
Ver. 21. "For if God spared not the natural
branches," and then he does not say, neither will He spare thee," but
"take heed, lest He also spare not thee." So paring
(<greek>upotemnomenos</greek>) away the distasteful from
his statement, representing the believer as in the struggle, he at once
draws the others to him, and humbles these also.
Ver. 22. "Behold therefore the goodness and severity
of God: on them which fell, severity; but toward thee, goodness, if
thou continue in His goodness: otherwise thou also shalt be cut off."
And he does not say, Behold thy well doing, behold
thy labors, but, "Behold the goodness
492
of God" toward man, to show that the whole comes of grace from above,
and to make us tremble. For this reason for boasting should make thee
to fear: since the Lord (<greek>despoths</greek>) hath been
good unto thee, do thou therefore fear. For the blessings do not abide
by thee unmovable if thou turnest listless, as neither do the evils
with them, if they alter; "For thou also," he says, "unless thou
continue in the faith, wilt be cut off."
Ver. 23. "And they also, if they abide not in
unbelief, shall be grafted in."
For it was not God that cut them off but they have
broken themselves off and fallen, and he did well to say have[1] broken
themselves off. For He hath never yet so (Say. conj. Ms. corr.
<greek>outos</greek>) east them off, though they have
sinned so much and so often. You see what a great thing a man's free
choice is, how great the efficacy of the mind is. For none of these
things is immutable, neither thy good nor his evil. You see too how he
raises up even him in his despondency, and humbles the other in his
confidence; and do not thou be faint at hearing of severity, nor thou
be confident at hearing of goodness. The reason why He cut thee[2] off
in severity was, that thou mightest long to come back. The reason why
He showed goodness to thee was, that thou mightest continue in (he does
not say the faith, but) His goodness, that is, if thou do things worthy
of God's love toward man. For there is need of something more than
faith. You see how he suffers, neither these to lie low, nor those to
be elated, but he also provokes them to jealousy, by giving through
them a power to the Jew to be set again in this one's place, as he also
had first taken the other's ground. And the Gentile he put in fear by
the Jews, and what had happened to them, lest they should feel elated
over it. But the Jew he tries to encourage by what had been afforded to
the Greek. For thou also, he says, wilt be cut off if thou growest
listless, (for the Jew was cut off), and he will be grafted in if he be
earnest, for thou also wast grafted in. But it is very judicious in him
to direct all he says to the Gentile, as he is always in the habit of
doing, correcting the feeble by rebuking the stronger. This he does in
the end of this Epistle too, when he is speaking of the observance of
meats. Then, he grounds this on what had already happened, not upon
what was to come only. And this was more likely to persuade his hearer.
And as he means to enter on consecutiveness of reasonings, such as
could not be spoken against, he first uses a demonstration drawn from
the power of God. For if they were cut off, and cast aside, and others
took precedence of them in what was theirs, still even now despair not.
"For God is able," he says, "to graft them in
again," since He doeth things beyond expectation. But if thou wishest
for things to be in order, and reasons to be consecutive, you have from
yourselves a demonstration which more than meets your wants.
Ver. 24. "For if thou wert cut out of the olive
tree, which is wild by nature, and were grafted contrary to nature into
a good olive tree, how much more shall these, which be the natural
branches, be grafted[8] into their own olive tree."
If then faith was able to do what was contrary to
nature, much more will it that which is according to nature. For if
this person, who was cut off from those by nature his fathers,[4] came
contrary to nature unto Abraham, much more wilt thou be able to recover
thine own. For the Gentile's evil lot is according to nature (he being
by nature a wild olive), and the good contrary to nature (it being
contrary to nature for him to be grafted into Abraham), but thy lot on
the contrary is the good by nature. For it is not upon another root, as
the Gentile, but on thine own that thou art to be fixed if thou art
minded to come back. What then dost thou deserve, when after the
Gentile had been able to do what was contrary to nature, thou art not
able to do that which is according to nature, but hast given up even
this? Then as he had said "contrary to nature," and, "wert grafted in,"
that you may not suppose the Jew to have the advantage, he again
corrects this by saying that he also is grafted in. "How much more
shall these," says he, "which be the natural branches be grafted into
their own olive-tree?" And again, "God is able to graft them in." And
before this he says, that if they "abide not still in unbelief, they
shall be also grafted in." And when you hear that he keeps speaking of
"according to nature," and "contrary to nature," do not suppose that he
means the nature that is unchangeable, but he tells us in these words
of the probable and the consecutive, and on the other hand of the
improbable. For the good things and the bad are not such as[5] are by
nature, but by
493
temper and determination alone. And consider also how inoffensive he
is. For after saying that thou also wilt be cut off, if thou dost not
abide in the faith, and these will be grafted in, if they "abide not
still in unbelief," he leaves that of harsh aspect, and insists on that
of kindlier sound, and in it he ends, putting great hopes before the
Jews if they were minded not to abide so. Wherefore he goes on to say,
Vet. 25. "For I would not, brethren, that ye should
be ignorant of this mystery, lest ye should be wise m your own
conceits."
Meaning by mystery here, that which is unknown and
unutterable, and hath much of wonder and much of what one should not
expect about it. As in another passage too he says, "Behold, I tell you
a mystery. We shall not all sleep, but we shall all be changed." (1
Cor. xv. 51.) What then is the mystery?
"That blindness in part hath happened unto Israel."
Here again he levels a blow at the Jew, while seeming to take down the
Gentile. But his meaning is nearly this, and he had said it before,
that the unbelief is not universal, but only "in part." As when he
says, "But if any hath caused grief, he hath not grieved me, but in
part" (2 Cor. if. 5): And, so here too he says what he had said above,
"God hath not cast off His people whom He foreknew" (Rom. xi. 2): and
again, "What then? Have they stumbled that they should fall? God
forbid" (ib. 11): This then he says here also; that it is not the whole
people that is pulled up, but many have already believed, and more are
likely to believe. Then as he had promised a great thing, he adduces
the prophet in evidence, speaking as follows. Now it is not for the
fact of a blindness having happened that he quotes the passage (for
every one could see that), but that they shall believe and be saved, he
brings Isaiah to witness, who crieth aloud and saith,
Ver. 26. "There shall come out of Sion the
Deliverer, and shall turn away ungodliness from Jacob." (Is. lix. 20.)
Then to give the mark that fixes its sense to
salvation, to prevent any one from drawing it aside and attaching it to
times gone by, he says,
Ver. 27. "For this is my covenant unto them,(1) when
I shall take away their sins."
Not when they are circumcised, not when they
sacrifice, not when they do the other deeds of the Law, but when they
attain to the forgiveness of sins. If then this hath been promised, but
has never yet happened in their case, nor have they ever enjoyed the
remission of sins by baptism, certainly it will come to pass. Hence he
proceeds,
Ver. 29. "For the gifts and calling of God are
without repentance."
And even this is not all he says to solace them, for
he uses what had already come about. And what came in of consequence,
that he states as chiefly intended, putting it in these words,
Ver. 28. "As concerning the Gospel, they are enemies
for your sakes: but as touching the election, they are beloved for the
fathers' sakes."
That the Gentile then might not be puffed up, and
say, "I am standing, do not tell me of what would have been, but what
has been," he uses this consideration to bring him down, and says, "As
concerning the GOspel, they are enemies for your sakes." For when you
were called they became more captious. Nevertheless God hath not even
now cut short the calling of you, but He waiteth for all the Gentiles
that are to believe to come in, and then they also shall come. Then he
does them another kind favor, by saying, "As touching election, they
are beloved for the fathers sakes." And what is this? for wherein they
are enemies, punishment is theirs: but wherein they are beloved, the
virtue of their ancestors has no influence on them, if they do not
believe. Nevertheless, as I said, he ceaseth not to solace them with
words, that he may bring them over. Wherefore by way of fresh proof for
his former assertion, he says,
Ver. 30-32. "For as ye in times past have not
believed God, yet have now obtained mercy through their unbelief; even
so have these also now not believed, that through your mercy they may
also obtain mercy. For God hath concluded them all in unbelief, that He
might have mercy upon all."
He shows here that those of the Gentiles were called
first. Then, as they would not come, the Jews were elected, and the
same result occurred again. For when the Jews would not believe, again
the Gentiles were brought over. And he does not stop here, nor does he
draw the whole to a conclusion at their rejection, but at their having
mercy shown them again. See how much he gives to those of the Gentiles,
as much as he did to the Jews before. For when ye, he would say, "in
times past did not obey," being of the Gentiles, then the Jews came in.
Again, when these did not obey, ye have come. However, they will not
perish forever. "For God hath concluded them all in unbelief," that is,
hath convinced
494
them, hath shown them disobedient; not that they may remain in
disobedience, but that He may save the one by the captiousness of the
other, these by those and those by these. Now consider; ye were
disobedient, and they were saved. Again, they have been disobedient,
and ye have been saved. Yet ye have not been so saved as to be put away
again, as the Jews were, but so as to draw them over through jealousy
while ye abide.
Ver. 33. "Oh, the depth of the riches, both of the
wisdom and knowledge of God! How unsearchable are His judgments!"
Here after going back to former times, and looking
back to God's original dispensation of things whereby the world hath
existed up to the present time, and having considered what special
provision He had made for all occurrences, he is stricken with awe, and
cries aloud, so making his hearers feel confident that certainly that
will come to pass which he saith. For he would not have cried aloud and
been awe-struck, unless this was quite sure to come to pass. That it is
a depth then, he knows: but how great, he knows not. For the language
is that of a person wondering, not of one that knew the whole. But
admiring and being awe-struck at the goodliness, so far forth as in him
lay, he heralds it forth by two intensitive words, riches and
depth, and then is awestruck at His having had both the will and the
power to do all this, and by opposites effecting opposites. "How
unsearchable are His judgments." For they are not only impossible to be
comprehended, but even to be searched. "And His ways past finding out;"
that is, His dispensations for these also are not only impossible to be
known, but even to be sought into. For even I, he means, have not found
out the whole, but a little part, not all. For He alone knoweth His own
clearly. Wherefore he proceeds:
Vet. 34, 35. "For who hath known the mind of the
Lord? or who hath been His counsellor? Or who hath first given to Him,
and it shall be recompensed unto him again?"
What he means is nearly this: that though He is so
wise, yet He has not His Wisdom from any other, but is Himself the
Fountain of good things. And though He hath done so great things, and
made us so great presents, yet it was not by borrowing from any other
that He gave them, but by making them spring forth from Himself; nor as
owing any a return for having received from him, but as always being
Himself the first to do the benefits; for this is a chief mark of
riches, to overflow abundantly, and yet need no aid. Wherefore he
proceeds to say, "For of Him, and through Him, and to Him, are all
things." Himself devised, Himself created, Himself worketh together
(Vulg. <greek>sugkratei</greek>, Mss.
<greek>sugkrotei</greek> ). For He is rich, and needeth not
to receive from another. And wise, and needeth no counsellor. Why speak
I of a counsellor? To know the things of Him is no one able, save
Himself alone, the Rich and Wise One. For it is proof of much riches
that He should make them of the Gentiles thus well supplied; and of
much wisdom that He should constitute the inferiors of the Jews their
teachers. Then as he was awe-struck he offers up thanksgiving also in
the word, "To Whom be glory forever. Amen.
For when he tells of any great and unutterable thing
of this kind, he ends in wonder with a doxology. And this he does in
regard to the Son also. For in that passage also he went on to the very
same thing that he does here. "Of whom is Christ according to the
flesh, Who is over all God blessed forever. Amen. (Rom. ix. 5.)
Him then let us also imitate, and let us glorify God
in all things, by a heedful way of life, and let us not feel confidence
in the virtues of our ancestry, knowing the example that has been made
of the Jews. For this is not, certainly it is not, the relationship of
Christians, for theirs is the kinsmanship of the Spirit. So the
Scythian becometh Abraham's son: and his son on the other hand more of
an alien to him than the Scythian. Let us not then feel confidence in
the well-doings of our fathers (most Mss. "of others"), but if you have
a parent who is a marvel even, fancy not that this will be enough to
save you, or to get you honor and glory, unless you have the
relationship of character to him. So too if you have a bad one, do not
think that you will be condemned on this account, or be put to shame if
at least you order your own doings aright. For what can be less
honorable than the Gentiles? still in faith they soon became related to
the Saints. Or what more nearly connected than the Jews? Yet still by
unbelief they were made aliens. For that relationship is of nature and
necessity, after which we are all relations. For of Adam we all sprung,
and none can be more a relation than another, both as regards Adam and
as regards Noah, and as regards the earth, the common mother of all.
But the relationship worthy of honors, is that which does distinguish
us from the wicked. For it is not possible for all to be relations in
this way, but those of the same character only. Nor do we call them
brothers who come of the same labor with ourselves, but
495
those who display the same zeal. In this way Christ giveth men the name
of children of God, and so on the other hand children of the devil, and
so too children of disobedience, of hell, and of perdition likewise. So
Timothy was Paul's son from goodness and was called" mine own son"(1)
(1 Tim. i. 2): but of his sister's son we do not know even the name.
And yet the one was by nature related to him, and still that availed
him not. But the other being both by nature and country far removed
from him (as being a native of Lystra), still became most nearly
related. Let us then also become the sons of the Saints, or rather let
us become even God's sons. For that it is possible to become sons of
God, hear what he says, "Be ye therefore perfect, as your father which
is in Heaven." (Matt. v. 48.) This is why we call Him Father in prayer,
and that not only to remind ourselves of the grace, but also of virtue,
that we may not do aught unworthy of such a relationship. And how it
may be said is it possible to be a son of God? by being free from all
passions, and showing gentleness to them that affront and wrong us. For
thy Father is so to them that blaspheme Him. Wherefore, though He says
various things at various times, yet in no case does He say that ye may
be like your Father, but when He says, "Pray for them that despitefully
use you, do good to them that hate you" (ib. v. 44), then He
brings in this as the reward. For there is nothing that brings us so
near to God, and makes us so like Him, as this well-doing. Therefore
Paul also, when he says, "Be ye followers of God" (Eph. v. 1), means
them to be so in this respect. For we have need of all good deeds,
chiefly however of love to man and gentleness, since we need so much of
His love to man ourselves. For we commit many transgressions every day.
Wherefore also we have need to show much mercy. But much and little is
not measured by the quantity of things given, but by the amount of the
givers' means. Let not then the rich be high-minded, nor the poor
dejected as giving so little, for the latter often gives more than the
former. We must not then make ourselves miserable because we are poor,
since it makes alms-giving the easier for us. For he that has got much
together is seized with haughtiness, as well as a greater affection to
that (or "lust beyond that") he has. But he that hath but a little is
quit of either of these domineering passions: hence he finds more
occasions for doing well. For this man will go cheerfully into a
prison-house, and will visit the sick, and will give a cup of cold
water. But the other will not take upon him any office of this sort, as
pampered up (<greek>flegmainwn</greek>, by his riches. Be
not then out of heart at thy poverty. For thy poverty makes thy traffic
for heaven the easier to thee. And if thou have nothing, but have a
compassionating soul, even this will be laid up as a reward for thee.
Hence too Paul bade us "weep with them that weep" (Rom. xii. 15), and
exhorted us to be to prisoners as though bound with them. (Heb. xiii.
3.) For it is not to them that weep only that it yieldeth some solace
that there be many that compassionate them, but to them who are in
other afflicting circumstances. For there are cases where conversation
has as much power to recover him that is cast down as money. For this
then God exhorts us to give money to them that ask, not merely with a
view to relieve their poverty, but that He may teach us to
compassionate the misfortunes of our neighbors. For this also the
covetous man is odious, in that he not only disregards men in a
beggared state, but because he gets himself trained
(<greek>aleifetai</greek>) for cruelty and great
inhumanity. And so he that, for their sakes, thinks little of money, is
even on this account an object of love, that he is merciful and kind to
man. And Christ, when He blesseth the merciful, blesseth and praiseth
not those only that give the alms of money, but those also who have the
will to do so. Let us then be so inclinable to mercy, and all other
blessings will follow, for he that hath a spirit of love and mercy, if
he have money, will give it away, or if he see any in distress, will
weep and bewail it; if he fall in with a person wronged, will stand up
for him; if he sees one spitefully entreated, will reach out his hand
to him. For as he has that treasure-house of blessings, a loving and
merciful soul, he will make it a fountain for all his brethren's needs,
and will enjoy all he rewards that are laid up with God (Field with 4
Mss. <greek>tw</greek> <greek>Qew</greek>).
That we then may attain to these, let us of all things frame our souls
accordingly. For so, while in this world, we shall do good deeds
without number, and shall enjoy the crowns to come. To which may we all
attain by the grace and love toward man, etc.
496
HOMILY XX.
ROM. XII. 1.
"I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto
God, which is your reasonable service."
After discoursing at large upon the love of God
toward man, and pointing out His unspeakable concern for us, and
unutterable goodness, which cannot even be searched into, he next puts
it forward with a view of persuading those who have received the
benefit to exhibit a conversation worthy of the gift. And though he is
so great and good a person, yet he does not decline beseeching them,
and that not for any enjoyment he was likely to get himself, but for
that they would have to gain. And why wonder that he does not decline
beseeching, where he is even putting God's mercies before them? For
since, he means, it is from this you have those numberless blessings,
from the mercies of God, reverence them, be moved to compassion by
them. For they themselves take the attitude of suppliants, that you
would show no conduct unworthy of them. I entreat you then, he means,
by the very things through which ye were saved. As if any one who
wished to make a person, who had had great kindnesses done him, show
regard, was to bring him the benefactor himself as a suppliant. And
what dost thou beseech? let me hear. "That ye would present your bodies
a living sacrifice, holy, acceptable unto God, which is your reasonable
service." For when he had said sacrifice, to prevent any from thinking
he bade them kill themselves, he forthwith added (Greek order)
"living." Then to distinguish it from the Jewish, he calls it "holy,
acceptable to God, your reasonable service." For theirs was a material
one, and not very acceptable either.(*) Since He saith, "Who hath
required this at your hands?" (Isa. i. 12.) And in sundry other
passages He clearly throws them aside. For it was not this, but this
with the other, that He looked to have presented. Wherefore he saith,
"The sacrifice of praise shall glorify Me." And again, "I will praise
the name of my God with a song, and this shall please him better than a
bullock that putteth forth horns and hoofs." (Ps. 1. 23; lxix. 30, 31.)
And so in another place He rejects it, and says, "Shall I eat the flesh
of bulls, or drink goat's blood?" (ib. l. 13) and proceeds with, "Offer
unto God a sacrifice of praise, and pay thy vows unto the Most High."
(ib. 14.) So Paul also here bids us "present our bodies a living
sacrifice." And how is the body, it may be said, to become a sacrifice?
Let the eye look upon no evil thing, and it hath become a sacrifice;
let thy tongue speak nothing filthy, and it hath become an offering;
let thine hand do no lawless deed, and it hath become a whole burnt
offering. Or rather this is not enough, but we must have good works
also: let the hand do alms, the mouth bless them that cross one, and
the hearing find leisure evermore for lections of Scripture.(2) For
sacrifice allows of no unclean thing: sacrifice is a first-fruit of the
other actions. Let us then from our hands, and feet, and mouth, and all
other members, yield a first-fruit unto God. Such a sacrifice is well
pleasing, as that of the Jews was even unclean, for, "their
sacrifices," it says, "are unto them as the bread of mourning." (Hos.
ix. 4.) Not so ours. That presented the thing sacrificed dead: this
maketh the thing sacrificed to be living. For when we have mortified
our members, then we shall be able to live. For the law of this
sacrifice is new, and so the sort of fire is a marvellous one. For it
needeth no wood or matter under it; but our fire liveth(3) of itself,
and doth not burn up the victim, but rather quickeneth it. This was the
sacrifice that God sought of old. Wherefore the Prophet saith, "The
sacrifice of God is a broken spirit." (Ps. li. 17.) And the three
Children offer this when they say,
497
"At this time there is neither prince, or prophet, or leader, or burnt
offering, or place to sacrifice before Thee, and to find mercy.
Nevertheless, in a contrite heart and an humble spirit let us be
accepted." (Song of 3 Ch. 15, 16.) And observe how great the exactness
wherewith he useth each word. For he does not say, offer
(<greek>parasthsate</greek> Ex. xxix. 39 LXX.) your bodies
as a sacrifice, but "present" (<greek>parasthsate</greek>
see below) them, as if he had said, never more have any interest in
them. Ye have given them up to another. For even they that furnish
(same word) the war-horses have no further interest in them. And thou
too hast presented thy members for the war against the devil and for
that dread battle-array. Do not let them down to selfish appliances.
And he shows another thing also from this, that one must make them
approved, if one means to present them. For it is not to any mortal
being that we present them, but to God, the King of the universe; not
to war only, but to have seated thereon the King Himself. For He doth
not refuse even to be seated upon our members, but even greatly
desireth it. And what no king who is but our fellow-servant would
choose to do, that the Lord of Angels chooseth. Since then it is both
to be presented (i.e. as for a King's use) and is a sacrifice, rid it
of every spot, since if it have a spot, it will no longer be a
sacrifice. For neither can the eye that looks lecherously be
sacrificed, nor the hand be presented that is grasping and rapacious,
nor the feet that go lame and go to play-houses, nor the belly that is
the slave of self-indulgence, and kindleth lusts after pleasures, nor
the heart that hath rage in it, and harlots' love, nor the tongue that
uttereth filthy things. Hence we must spy out the spots on our body
upon every side. For if they that offered the sacrifices of old were
bid to look on every side, and were not permitted to offer an animal
"that hath anything superfluous or lacking, or is scurvy, or scabbed"
(Lev. xxii. 22, 23), much more must we, who offer not senseless
animals, but ourselves, exhibit more strictness, and be pure in all
respects, that we also may be able to say as did Paul, "I am now ready
to be offered, and the time of my departure is at hand." (2 Tim. iv.
6.) For he was purer than any sacrifice, and so he speaks of himself as
"ready to be offered." But this will be brought about if we kill the
old man, if we mortify our members that are upon the earth, if we
crucify the world unto ourselves. In this way we shall not need the
knife any more, nor altar, nor fire, or rather we shall want all these,
but not made with the hands, but all of them will come to us from
above, fire from above, and knife also, and our altar will the breadth
of Heaven be. For if when Elijah offered the visible sacrifice, a
flame, that came down from above consumed the whole water, wood, and
stones, much more will this be done upon thee. And if thou hast aught
in thee relaxed and secular, and yet offerest the sacrifice with a good
intention, the fire of the Spirit will come down, and both wear away
that worldliness, and perfect (so Field: Mss. "carry up") the whole
sacrifice. But what is "reasonable
(<greek>logikh</greek>)service?" It means spiritual
ministry, conversation according to Christ. As then he that ministereth
in the house of God, and officiateth, of whatever sort he may be, then
collects himself (<greek>sustelletai</greek> Ezech. xliv.
19), and becomes more dignified;(1) so we ought to be minded all our
whole life as serving and ministering. And this will be so, if every
day you bring Him sacrifices(3 Mss. "thyself as a sacrifice"), and
become the priest of thine own body, and of the virtue of thy soul; as,
for example, when you offer soberness, when alms-giving, when goodness
and forbearance. For in doing this thou offerest "a reasonable service"
(or worship, <greek>latreian</greek>), that is, one without
aught that is bodily, gross, visible. Having then raised the hearer by
the names bestowed, and having shown that each man is a priest of his
own flesh by his conversation, he mentions also the way whereby we may
compass all this. What then is the way?
Ver. 2. "And be not fashioned(2) after this world;
but be ye transformed by the renewing of your mind."
For the fashion of this world is grovelling and
worthless, and but for a time, neither bath ought of loftiness, or
lastingness, or straightforwardness, but is wholly perverted. If then
thou wouldest walk upright (or aright <greek>orqa</greek>),
figure not thyself after the fashion of this life present. For in it
there is nought abiding or stable. And this is why he calls it a
fashion (<greek>schma</greek>); and so in another passage,
"the fashion of this world passeth away." (1 Cor. vii. 31.) For it hath
no durability or fixedness, but all in it is but for a season; and so
he calls it this age (or world, Gr. <greek>aiwn</greek>),
hereby to indicate its liableness to misfortune, and by the word
fashion its unsubstantialness. For speak of riches, or of glory, or
beauty of person, or of luxury, or of whatever other of its seemingly
great things you will, it is a fashion only, not reality, a show and a
mask, not any
498
abiding substance (<greek>upostasis</greek>). But "be not
thou fashioned after this, but be transformed," he says, "by the
renewing of your mind." He says not change the fashion, but "be
transformed" (<greek>metamorfoy</greek>), to show that the
world's ways are a fashion, but virtue's not a fashion, but a kind of
real form,(1) with a natural beauty of its own, lacking not the
trickeries and fashions of outward things, which no sooner appear than
they go to nought. For all these things, even before they come to
light, are dissolving. If then thou throwest the fashion aside, thou
wilt speedily come to the form.(*) For nothing is more strengthless
than vice, nothing so easily wears old. Then since it is likely that
being men they would sin every day, he consoles his hearer by saying,
"renew thyself" from day to day. This is what we do with houses, we
keep constantly repairing them as they wear old, and so do thou unto
thyself. Hast thou sinned to-day? hast thou made thy soul old? despair
not, despond not, but renew it by repentance, and tears (Hilary on Ps.
cxix.), and confession, and by doing of good things. And never fail of
doing this. And how are we to do this?
"That ye may prove (things more expedient
(<greek>diaferonta</greek>), and know(2)) what is that
good, and acceptable, and perfect will of God."
Either he means by this, be renewed, that ye may
learn what is more expedient for you, and what the will of God. Or
rather, that ye can get so renewed if ye learn the things expedient,
and what God may will. For if thou see this, and know how to
distinguish the nature of things, thou art in possession of the whole
way of virtue. And who, it may be said, is ignorant of what is
expedient, and what is the will of God? They that are flurried with the
things of this world, they that deem riches an enviable thing, they
that make light of poverty, they that follow after power, they that are
gaping after outward glory, they that think themselves great men when
they raise fine houses, and buy costly sepulchres, and keep herds of
slaves, and carry a great swarm of eunuchs about with them; these know
not what is expedient for them, or what the will of God is. For both of
these are but one thing. For God willeth what things are expedient for
us, and what God willeth, that is also expedient for us. What then are
the things which God willeth? to live in poverty, in lowliness of mind,
in contempt of glory; in continency, not in self-indulgence; in
tribulation, not in ease; in sorrow, not in dissipation and laughter;
in all the other points whereon He hath given us laws. But the
generality do even think these things of ill omen;(3) so far are they
from thinking them expedient, and the will of God. This then is why
they never can come near even to the labors for virtue's sake. For they
that do not know so much even as what virtue may be, but reverence vice
in its place, and take unto their bed the harlot instead of the modest
wife, how are they to be able to stand aloof from the present world?
Wherefore we ought above all to have a correct estimate of things, and
even if we do not follow after virtue, to praise virtue, and even if we
do not avoid vice, to stigmatize vice, that so far we may have our
judgments uncorrupted. For so as we advance on our road, we shall be
able to lay hold on the realities. This then is why he also bids you be
renewed, "that ye may prove what is the will of God." But here he seems
to me to be attacking the Jews too, who cling to the Law. For the old
dispensation was a will of God, yet not the ultimate purpose, but
allowed owing to their feebleness. But that which is a perfect one, and
well-pleasing, is the new conversation. So too when he called it "a
reasonable service," it was to set it in contrast with that other (v.
note p. 496) that he gave it such a name.
Ver. 3. "For I say, through the grace given unto me,
to every man that is among you, not to think of himself more highly
than he ought to think, but to think soberly, according as God hath
dealt to every man the measure of faith."
After saying above, "I beseech you by the mercies,"
here he says again, "by the grace." Observe the teacher's lowliness of
mind, observe a spirit quite subdued! He means to say that he is in no
respect worthy to be trusted in such an exhortation and counsel. But at
one time he takes the mercies of God along with him, at another His
grace. It is not my word, he would say, that I am speaking, but one
from God. And he does not say, For I say unto you by the wisdom
of God, or, for I say unto you by the Law given of God, but, "by
the grace," so reminding them continually of the benefits done them, so
as
499
to make them more submissive, and to show that even on this account,
they were under an obligation to obey what is here said. "To every man
that is among you." Not to this person and to that merely, but to the
governor and to the governed, to the slave and to the free, to the
unlearned and to the wise, to the woman and to the man, to the young
and to the old. For the Law is common to all as being the Lord's. And
by this he likewise makes his language inoffensive, setting the lessons
he gives to all, even to such as do not come under them. that those who
do come under them may with more willingness accept such a reproof and
correction. And what dost thou say? Let me hear. "Not to think more
highly than he ought to think." Here he is bringing before us the
mother of good deeds, which is lowliness of mind, in imitation of his
own Master. For as He, when He went up into the mountain, and was going
to give a tissue of moral precepts, took this for his first beginning,
and made this the foundation, in the words, "Blessed are the poor in
spirit" (Matt. v. 3); so Paul too, as he has now passed from the
doctrinal parts to those of a more practical kind, has taught us virtue
in general terms, by requiring of us the admirable sacrifice; and being
on the point of giving a more particular portrait of it, he begins from
lowliness of mind as from the head, and tells us, "not to think more
highly of one's self than one ought to think," (for this is His will),
(many Mss. om. for etc.), "but to think soberly." But what he means is
about this. We have received wisdom not that we should use it to make
us haughty, but to make us sober-minded. And he does not say in order
to be lowly in mind, but in order to sobriety, meaning by sobriety
(<greek>swfrosunh</greek>) here not that virtue which
contrasts with lewdness, nor the being free from intemperance, but
being sober and healthful in mind. And the Greek name of it means
keeping the mind safe.[1] To show then that he who is not thus modest
(<greek>metriazontta</greek>), cannot be sober either, that
is, cannot be staid and healthful minded (because such an one is
bewildered, and out, of his wits, and is more crazed than any madman),
he calls lowliness of mind, soberness of mind.
"According as God hath dealt to every man the
measure of faith. For since having gifts given them had made many
unreasonably elated, both with these and with the Corinthians, see how
he lays open the cause of the disease, and gradually removes it. For
after saying that we should think soberly, he proceeds, "according as
God hath dealt to every man the measure of faith," meaning here the
gift by faith: and by using the word "dealt," he solaces him who had
the less, and humbles him who had the greater share. For if God dealt
it, and it is no achievement of thine, why think highly of thyself? But
if any one says that faith here does not mean the gift, this would only
the more show that he was humbling the vain boasters. For if that which
is the cause of the gift (so Field with most Mss.: Vulg. "If the faith
by which miracles are wrought is the cause of the gift"), that faith by
which miracles are wrought, be itself from God, on what ground dost
thou think highly of thyself? If He had not come, or been incarnate,
then the things of faith would not have fared well either. And it is
from hence that all the good things take their rise. But if it is He
that giveth it, He knoweth how He dealeth it. For He made all, and
taketh like care of all. And as His giving came of His love towards
man, so doth the quantity which He giveth. For was He Who had shown His
goodness in regard to the main point, which is the giving of the gift,
likely to neglect thee in regard to the measure? For had He wished to
do thee dishonor, then He had not given them at all. But if to save
thee and to honor thee was what He had in view (and for this He came
and distributed such great blessings), why art thou confounded and
disturbed, and abusest thy wisdom to foolishness, making thyself more
disgraceful than one who is by nature so? For being foolish by nature
is no ground of complaint. But being foolish through wisdom, is at once
bereaving one's self of excuse, and running into greater punishment.
Such then are those, who pride themselves upon their
wisdom, and fall into the excess of recklessness.[2] For recklessness
of all things makes a person a fool. Wherefore the Prophet calls the
barbarian by this name. But "the fool," he says, "shall speak folly."
(Is. xxxii. 6.) But that you may see the folly of him from his own
words, hear what he says. "Above the stars of heaven will I place my
throne, and I will be like the Most High." (ib. xiv. 14.) "I will take
hold of the world as a nest, and as eggs that are left will I take them
away." (ib. x. 14.) Now what can be more foolish than these words? And
every instance of haughty language immediately draws on itself this
reproach. And if I were, to set before you every expression of them
that are reckless, you would not
500
be able to distinguish whether the words are those of a reckless man or
a fool. So entirely the same is this failing and that. And another of a
strange nation says again, "I am God and not man" (Ezech. xxviii. 2);
and another again, Can God save you, or deliver you out of my hand?"
(Dan. iii. 15.) And the Egyptian too, "I know not the Lord, neither
will I let Israel go."(Ex. v. 2.) And the foolish body in the Psalmist
is of this character, who hath "said in his heart, There is no God."
(Ps. xiv. 1.) And Cain, "Am I my brother's keeper?" (Gen. iv. 9.) Can
you now distinguish whether the words are those of the reckless or
those of the fool? For recklessness going out of due bounds, and being
a departure from reason (whence its name recklessness,
<greek>aponoia</greek>), maketh men both fools and
vainglorious. For likewise, "the beginning of wisdom is the fear of the
Lord" (Prey. ix. 10), so then the beginning of folly is surely not
knowing the Lord. If then knowing be wisdom, and not knowing Him folly,
and this ignorance come of haughtiness
(<greek>uperhfania</greek>), (for the beginning of
haughtiness is the not knowing of the Lord), then is haughtiness the
extreme of folly. Such was Nabal, if not to Godward, at least toward
man, having become senseless from his recklessness. But he afterwards
died of fear. For when any falleth from the measure of wisdom, he
becomes at once a coward and bold
(<greek>qrasudeiloi</greek> Ar. Eth. iii.), his soul having
been made feeble. For as the body when it loseth its proper tone having
become out of condition, is a prey to any disease, thus too the soul
when it hath lost its greatness of nature and lowly-mindedness, having
gotten any feeble habit (<greek>exin</greek>), becomes
fearful, as well as bold and unreasonable, and loses its powers of
serf-consciousness. And he that has lost these, how is he to know
things above himself? For as he that is seized with a frenzy, when he
has so lost them, knoweth not even what is right before him; and the
eye, when it is dimmed, darkeneth all the other members; so doth it
happen with this recklessness. Wherefore these are more miserable than
the mad, or than those silly by nature. For like them they stir
laughter, and like them they are ill-tempered. And they are out of
their wits as the others are, but they are not pitied as they are. And
they are beside themselves, as are these, but they are not excused, as
are these, but are hated only. And while they have the failings of
either, they are bereaved of the excuse of either, being ridiculous not
owing to their words only, but to their whole appearance also. For why,
pray, dost thou stiffen up thy neck? or why walk on tiptoe? why knit up
thy brows? why stick thy breast out? Thou canst not make one hair white
or black, (Matt. v. 36) and thou goest with as lofty gait as if thou
couldest command everything. No doubt thou wouldest like to have wings,
and not go upon the earth at all! No doubt thou wouldest wish to Be a
prodigy! For hast thou not made thyself prodigious now, when thou art a
man and triest to fly? or rather flying from within, and bloated in
every limb? What shall I call thee to quit thee of thy recklessness?
Shall I call thee ashes, and dust, and smoke, and pother? I have
described thy worthlessness to be sure, but still I have not laid hold
of the exact image I wanted. For I want to put their bloatedness before
me, and all its emptiness. What image am I to find then which will suit
with all this? To me it seems to be like tow in a blaze. For it seems
to swell when lighted, and to lift itself up; but when it is submitted
to a slight touch of the hand, it all tumbles down, and turns out to be
more worthless than the veriest ashes. Of this sort are the souls of
these men; that empty inflatedness of theirs even the commonest attack
may humble and bring down. For he that behaves recklessly must of
necessity be a throughly feeble person, since the height he has is not
a sound one, but even as bubbles are easily burst, so are these men
easily undone. But if thou dost not believe, give me a bold reckless
fellow, and you will find him more cowardly than a hare even at the
most trivial circumstance. For as the flame that rises from dry sticks
is no sooner lighted than it becomes dust, but stiff logs do not by
their nature easily kindle up, and then keep up their flame a long time
burning; so souls that be stern and firm are not easily kindled or
extinguished; but these men undergo both of these in a single moment.
Since then we know this, let us practise humble-mindedness. For there
is nothing so powerful as it, since it is stronger even than a rock and
harder than adamant, and places us in a safety greater than that of
towers and cities and walls, being too high for any of the artillery of
the devil. As then recklessness makes men an easy prey even to ordinary
occurrences, being, as I was saying, easier broken than a bubble, and
rent more speedily than a spider's web, and more quickly dissolved than
a smoke; that we then may be walking upon the strong rock, let us leave
that and take to this. For thus in this life present we shall find
rest, and shall in the world to come have every blessing, by the grace
and love toward man, etc.
501
HOMILY XXI.
ROM. XII. 4, 5.
"For as we have many members in one body, and all members have not the
same office; so we, being many, are one body in Christ, and every one
members one of another."
AGAIN he uses the same ensample as he does to the
Corinthians, and that to allay the same passion. For great is the power
of the medicine, and the force of this illustration for the correcting
of this disease of haughtiness. Why (he means) dost thou think highly
of thyself? Or why again does another utterly despise himself? Are we
not all one body, both great and small? When then we are in the total
number but one, and members one of another, why dost thou by thy
haughtiness separate thyself? Why dost thou put thy brother to shame?
For as he is a member of thee, so art thou also of him. And it is on
this score that your claims to honor are so equal. For he has stated
two things that might take down their haughty spirit: one that we are
members one of another, not the small of the great only, but also the
great of the small; and another, that we are all one body. Or rather
there are three points, since he shows that the gift was one of grace.
"Therefore be not high-minded." For it was given thee of God; thou
didst not take it, nor find it even. Hence too, when he touches upon
the gifts, he does not say that one received more, and another less,
but what? different. For his words are, "having then gifts," not less
and greater, but, "differing." And what if thou art not appointed to
the same office, still the body is the same. And beginning with gifts,
he ends with a good deed (4 Mss. p].); and so after mentioning
prophecy, and ministry, and the like, he concludes with mercy,
diligence, and succor. Since then it was likely that some would be
virtuous, yet not have prophecy, he shows how that this too is a gift,
and a much greater one than the other (as he shows in the Epistle to
the Corinthians), and so much the greater, as that one has a reward,
the other is devoid of a recompense. For the whole is matter of gift
and grace. Wherefore he saith,
Ver. 6. "Having then gifts differing according to
the grace of God that is given unto us, whether prophecy, let us
prophesy according to the proportion of faith."
Since then he had sufficiently comforted them, he
wishes also to make them vie with each other,[1] and labor more in
earnest, by showing that it is themselves that give the grounds for
their receiving more or less. For he says indeed that it is given by
God (as when he says, "according as God hath dealt to every man the
measure of faith;" and again, "according to the grace given unto us")
(Rom. xii. 3), that he may subdue the haughty. But he says also that
the beginnings lie with themselves, to rouse the listless. And this he
does in the Epistle to the Corinthians also, to produce both these
emotions. For when he saith, "covet earnestly the gifts," (1 Cor. xii.
31), he shows that they were themselves the cause of the differences in
what was given. But when he says, "Now all these things worketh one and
the selfsame Spirit, dividing to every man severally as he will" (ib.
11), he is proving that those who have received it ought not to be
elated, so using every way open to him to allay their disorder. And
this he does here also. And again, to rouse those who have fallen
drowsy, he says, "Whether prophecy, let us prophesy according to the
proportion of faith." For though it is a grace, yet it is not poured
forth at random, but framing its measure according to the recipients,
it letteth as much flow as it may find the vessel of faith that is
brought to be capable of.[*]
Ver. 7. "Or ministry, let us wait on our
ministering."
Here he names a comprehensive thing. For the
Apostleship even is called a ministry, and every spiritual work is a
ministry. This is indeed a name of a peculiar office (viz. the
502
diaconate); however, it is used in a general sense. "Or he that
teacheth, on teaching." See with what indifference he places them, the
little first and the great afterwards, again giving us the same lesson,
not to be puffed up or elated.
Ver. 8. "Or he that exhorteth, on exhortation."
And this is a species of teaching too. For "if ye
have any word of exhortation," it says, "speak unto the people." (Acts
xiii. 15.) Then to show that it is no great good to follow after virtue
unless this is done with the proper rule, he proceeds, "He that giveth"
(<greek>metadidois</greek>, imparteth), "let him do it with
simplicity." For it is not enough to give, but we must do it with
munificence also, for this constantly answereth to the name of
simplicity. Since even the virgins had oil, still, since they had not
enough, they were cast out from everything. "He that defendeth" (A. V.
ruleth, <greek>proistamenos</greek>,) "with diligence;" for
it is not enough to do undertake the defence.[1] "He that showeth
mercy, with cheerfulness." For it is not enough to show mercy, but it
behooves us to do it with a largeness and an ungrudging spirit, or
rather not with an ungrudging, but even with a cheerful and rejoicing
one, for not grudging does not amount to rejoicing. And this same
point, when he is writing to the Corinthians also, he insisted very
strongly upon. For to rouse them to such largeness he said, "He that
soweth sparingly shall reap also sparingly, and he which soweth
bountifully shall reap also bountifully. (2 Cor. ix. 6.) But to correct
their temper he added, "Not grudgingly or of necessity." (ib. 7.) For
both the shower of mercy ought to have, both ungrudgingness and
pleasure. And why dost thou bemoan thyself of giving alms? (Aristot.
Eth. N. ii. 3 and iv. 1,) Why dost thou grieve at showing mercy, and
lose the advantage of the good deed? For if thou grievest thou dost not
do mercy, but art cruel and inhuman. For if thou grievest, how shalt
thou be able to raise up him that is in sorrow? For it is much if he
suspects no ill, even, when thou art giving with joyfulness. For since
nothing seems to men such a disgrace as to be receiving from others,
unless by an exceedingly cheerful look thou removest the suspicion, and
showest that thou art receiving rather than giving, thou wilt even cast
down the receiver rather than raise him up. This is why he says, "He
that showeth mercy, with cheerfulness." For who that is receiving a
kingdom, is of sad countenance? Who that is receiving pardon for his
sins continueth of dejected look? Mind not then the expenditure of the
money; but the increase that comes of that expenditure. For if he that
soweth rejoiceth though sowing with uncertainty of return, much more
should he do so that farms the Heaven. For in this way, even though
thou give but little, thou wilt be giving much; even as how much soever
thou givest with a sad countenance, thou wilt have made thy much a
little. Thus the widow outweighed many talents by the two mites, for
her spirit was large. And how is it possible, it may be said, for one
that dwells with poverty in the extreme, and empties forth his all, to
do this with a ready mind? Ask the widow, and thou wilt hear the way,
and wilt know that it is not poverty[2] that makes narrow
circumstances, but the temper of a man that effects both this and its
opposite. For it is possible even in poverty to be munificent
(<greek>megaLoyucon</greek>), and in riches to be
niggardly. Hence in giving he looks for simplicity, and in showing
mercy for cheerfulness, and in patronizing for diligence. For it is not
with money only that he wishes us to render every assistance to those
in want, but both with words, and deeds, and in person, and in every
other way. And after mentioning the chief kind of aiding
(<greek>prostasian</greek>), that which lies in teaching,
namely, and that of exhorting (for this is a more necessary kind, in
that it nurtures the soul), he proceeds to that by way of money, and
all other means; then to show how these may be practised aright, he
bringeth in the mother of them, love.
Ver. 9. For, "Let love be without dissimulation," he
says,
If thou hast this, thou wilt not perceive the loss
of thy money, the labor of thy person, the toil of thy words, thy
trouble, and thy ministering, but thou wilt bear all courageously,
whether it be with person, or money, or word, or any other thing
whatsover, that thou art to assist thy neighbor. As then he doth not
ask for giving only, but that with simplicity, nor aiding, but that
with diligence, nor alms, but that with cheerfulness; so even love too
he requires not alone, but that without dissimulation. Since this is
what love is. And if a man have this, everything else follows. For he
that showeth mercy does so with cheerfulness (for he is giving to
himself): and he that aideth, aideth with diligence; for it is for
himself he is aiding: and he that imparteth doth this with largeness;
for he is bestowing it on
503
himself, Then since there is a love even for ill things, such as is
that of the intemperate, that of those who are of one mind for money,
and for plunder's sake, and for revels and drinking clubs, he clears it
of all these, by saying, "Abhor
(<greek>apostugountes</greek>) that which is evil." And he
does not speak of refraining from it, but of hating it, and not merely
hating it, but hating it exceedingly. For this word[1]
<greek>apo</greek> is often of intensive force with him, as
where he speaks of "earnest expectation,[2] looking out for,"[3]
(complete) "redemption."[4] For since many who do not evil things still
have a desire after them, therefore he says, "Abhor." For what he wants
is to purify the thought, and that we should have a mighty enmity,
hatred and war against vice. For do not fancy, he means, because I
said, "Love one another," that I mean you to go so far as to
coöperate even in bad actions with one another; for the law that I
am laying down is just the reverse. Since it would have you an alien
not from the action only, but even from the inclination towards vice;
and not merely an alien from this same inclination, but to have an
excessive aversion and hatred of it too. And he is not content with
only this, but he also brings in the practice of virtue. "Cleave to
that which is good."
He does not speak of doing only, but of being
disposed too. For this the command to "cleave to" it indicates. So God,
when He knit the man to the woman, said, "For he shall cleave to his
wife." (Gen. ii. 24.) Then he mentions reasons why we ought to love one
another.
Ver. 10. "Be kindly affectioned one to another with
brotherly love."
Ye are brethren, he means, and have come of the same
pangs. Hence even on this head you ought to love one another. And this
Moses said to those who were quarrelling in Egypt, "Ye are brethren,
why do ye wrong one to another?" (Exod. ii. 13.) When then he is
speaking of those without, he says, "If it be possible, as much as in
you lieth, live peaceably with all men." (Rom. xii. 18.) But when he is
speaking of his own, he says, "Be kindly affectioned one to another
with brotherly love." For in the other case he requires abstinence from
quarrelling, and hatred, and aversion: but here loving too, and not
merely loving, but the loving of relatives. For not only must one's
"love be without dissimulation," but intense also, and warm, and
glowing. Because, to what purpose would you love without fraud, and not
love with warmth? Whence he says, "kindly affectioned one towards
another, that is, be friends, and warm ones too. Do not wait to be
loved by another, but leap at it thyself, and be the first to begin it.
For so wilt thou reap the wages of his love also. Having mentioned the
reason then why we ought to love one another, he tells us also the way
in which the affection may grow unchangeable. Whence he proceeds, "In
honor preferring one another." For this is the way that affection is
produced, and also when produced abideth. And there is nothing which
makes friends so much, as the earnest endeavor to overcome one's
neighbor in honoring him.[*] For what he had mentioned before comes of
love, and love of honor, as honor does too of love. Then that we may
not honor only, he looks for something besides, when he says, Ver. 11.
"Not backward in zeal."[5]
For this also gendereth love when with honor we also
show a readiness to protect: as there is nothing that makes men beloved
so much as honor and forethought. For to love is not enough, but there
must be this also: or rather this also comes of loving, as also loving
has its warmth from this, and they are confirmative one of another. For
there are many that love in mind, yet reach not forth the hand. And
this is why he uses every means to build up love. And how are we to
become "not backward in zeal?"
"Fervent in spirit." See how in every instance he
aims after higher degrees; for he does not say "give" only, but "with
largeness;" nor "rule," but do it "with diligence;" nor "show mercy,"
but do it "with cheerfulness;" nor "honor," but "prefer one another;"
nor "love," but do it "without dissimulation;" nor refrain from "evil"
things, but "hate" them; nor hold to "what is good," but "cleave" to
it; nor "love," but to do it "with brotherly affection;" nor be
zealous, but be so without backwardness; nor have the "Spirit," but
have it "fervent," that is, that ye may be warm and awakened. For if
thou hast those things aforesaid, thou wilt draw the Spirit to thee.
And if This abide with thee, It will likewise make thee good for those
purposes, and all things will be easy from the Spirit and the love,
while thou art made to glow from both sides. Dost thou not see the
bulls (Hannibal. ap. Liv. xxii. 16)
504
that carry a flame upon their back, how nobody is able to withstand
them? So thou also wilt be more than the devil can sustain, if thou
takest both these flames. "Serving the Lord."[*] For it is possible to
serve God in all these ways; in that whatever thou doest to thy brother
passes on to thy Master, and as having been Himself benefited, He will
reckon thy reward accordingly. See to what height he has raised the
spirit of the man that worketh these things! Then to show how the flame
of the Spirit might be kindled, he says,
Ver. 12. "Rejoicing in hope, patient in tribulation,
continuing instant in prayer."
For all these things are fuel for that fire. For
when he had required the expenditure of money and the labor of the
person, and ruling, and zeal, and teaching, and other laborious
occupations, he again supplies the wrestler with love, with the Spirit,
through hope. For there is nothing which makes the soul so courageous
and venturesome for anything as a good hope. Then even before the good
things hoped for, he gives another reward again. For since hope is of
things to come, he says, "patient in tribulation." And before the
things to come, in this life present thou wilt gain a great good (see
on Rom. v. 4, p. 397) from tribulation, that of becoming hardy and
tried. And after this he affords them another help, when he says,
"continuing instant in prayer." When therefore love maketh things easy,
and the Spirit assisteth, and hope lighteneth, and tribulation maketh
thee tried and apt for bearing everything nobly, and thou hast along
with these another very great weapon, to wit, "prayer" and the aidances
that come of prayer, what further grievousness can there be in what he
is enjoining? Surely none. You see how in every way he gives the
wrestler firm footing and shows that the injunctions are perfectly
easy. Consider again how he vindicates almsgiving, or rather not
almsgiving absolutely, but that to the saints. For above when he says,
"he that showeth mercy with cheerfulness," he makes us open-handed to
everybody. Here, however, it is in behalf of the faithful that he is
speaking. And so he proceeds to say,"
Ver. 13. "Sharing with the necessity
(<greek>creiais</greek>, al.
<greek>mneiais</greek>, memories) of the saints."
He does not say, Bestow upon, but "share with the
necessity[1] of the saints," to show that they receive more than they
give, that it is a matter of merchandise, because it is a community. Do
you bring in money? They bring you in boldness toward God. "Given to
(Gr. pursuing) hospitality." He does not say doing it, but "given" to
it, so to instruct us not to wait for those that shall ask it, and see
when they will come to us, but to run to them, and be given to
finding[2] them.
Thus did Lot, thus Abraham. For he spent the whole
day upon it, waiting for this goodly prey, and when he saw it, leaped
upon it, and ran to meet them, and worshipped upon the ground, and
said, "My Lord, if now I have found favor in Thy sight, pass not away
from Thy servant." (Gen. xviii. 3.) Not as we do, if we happen to see a
stranger or a poor man, knitting our brows, and not deigning even to
speak to them. And if after thousands of entreaties we are softened,
and bid the servant give them a trifle, we think we have quite done our
duty. But he did not so, but assumed the fashion of a suppliant and a
servant, though he did not know who he was going to take under his
roof. But we, who have clear information that it is Christ Whom we take
in, do not grow gentle even for this. But he both beseeches, and
entreats, and falls on his knees to them, yet we insult those that come
to us. And he indeed did all by himself and his wife, whereas we do it
not even by our attendants. But if you have a mind to see the table
that he set before them, there too you will see great bounteousness,
but the bounteousness came not from excess of wealth, but of the riches
of a ready will. Yet how many rich persons were there not then? Still
none did anything of the kind. How many widows were there in Israel?
Yet none showed hospitality to Elijah. How many wealthy persons again
were there not in Elisha's day? But the Shunamite alone gathered in the
fruits of hospitality; as did Abraham also,[3] whom beside his
largeness and ready mind it is just especially to admire, on this
ground, that when he had no knowledge who they were that had come, yet
he so acted. Do not thou then be curious either: since for Christ thou
dost receive him. And if thou art always so scrupulous, many a time
wilt thou pass by a man of esteem, and lose thy reward from him. And
yet he that receiveth one that is not of esteem, hath no fault found
with him,
505
but is even rewarded. For "he that receiveth a prophet in the name of a
prophet, shall receive a prophet's reward." (Matt. x. 41.) But he who
out of this ill-timed scrupulousness passeth one that should be
admired, shall even suffer punishment. Do not then busy thyself with
men's lives and doings. For this is the very extreme of niggardliness,
for one loaf to be exact about a man's entire life. For if this person
be a murderer, if a robber, or what not, does he therefore seem to thee
not to deserve a loaf and a few pence? And yet thy Master causeth even
the sun to rise upon him! And dost thou judge him unworthy of food even
for a day? I will put another case to you besides. Now even if you were
positively certain that he were laden with countless iniquities, not
even then wouldest thou have an excuse for depriving him of this day's
sustenance. For thou art the servant of Him Who said, "Ye know not what
spirit ye are of." (Luke ix. 55.) Thou art servant to Him Who healed
those that stoned Him, or rather Who was crucified for them. And do not
tell me that he killed another, for even if he were going to kill thee
thyself, even then thou shouldest not neglect him when starving. For
thou art a disciple of Him Who desired the salvation even of them that
crucified Him Who said upon the Cross itself, "Father, forgive them,
for they know not what they do." (Luke xxiii. 34.) Thou art the servant
of Him Who healed him that smote Him, Who upon the Cross itself crowned
the man who had scorned Him. And what can equal this? For both the
robbers at first scorned Him. Still to one of these He opened
Paradise.[1] And He bewails those who were upon the point of killing
Him, and is troubled and confounded at seeing the traitor, not because
He was going to be crucified, but because he was lost. He was troubled
then as having foreknowledge of the hanging, and the punishment after
the hanging. And though He knelt his wickedness, He bore with him[2] to
the last hour, and thrust not away the traitor, but even kissed him.
Thy Master kisseth, and with His lips receiveth him who was on the very
point of shedding His precious Blood. And dost thou count the poor not
worthy even of a loaf, and reverencest not the Law which Christ laid
down? Now by this He shows that we ought not to turn aside, not only
from the poor, but not even from those that would lead us away to
death. Do not tell me then, that so and so hath done me grievous
mischief, but just consider what Christ did near the Cross itself,
wishing to amend by His kiss the traitor by whom He was on the point of
being betrayed. And see with how much power to shame him. For He says,
"Judas, betrayest thou the Son of Man with a kiss?" (ib. xxii. 48.) Who
is there He would not have softened? who is there that this address
would not have made yielding? What beast? what adamant? yet not that
wretched man. Do not then say, that such an one murdered such an one,
and that is why I turn aside from him. For even if he were upon the
point of thrusting a sword down into thee, and to plunge his hand into
thy neck itself, kiss this very right hand! since even Christ kissed
that mouth which wrought His death! And therefore do not thou either
hate, but bewail and pity him that plotteth against thee. For such an
one deserveth pity at our hands, and tears For we are the servants of
Him Who kissed even the traitor (I will not leave off dwelling over
that continually), and spoke words unto him more gentle than the kiss.
For He did not even say, O thou foul and villanous traitor, is this the
sort of recompense thou returnest us for so great a benefit? But in
what words? "Judas;" using his own name, which is more like a person
bemoaning, and recalling him, than one wroth at him. And he does not
say, thy Teacher, thy Master, and Benefactor, but, "the Son of Man."
For though He were neither Teacher nor Master, yet is it with One Who
is so gently, so unfeignedly affected towards thee, as even to kiss
thee at the time of betrayal, and that when a kiss too was the signal
for the betrayal; is it with Him that thou playest the traitor's part?
Blessed art Thou, O Lord l What lowliness of mind, what forbearance
hast Thou given us ensamples of! And to him He so behaved. But to those
who came with staves and swords to Him, was it not so too? What can be
more gentle than the words spoken to them? For when He had power to
demolish them all in an instant, He did nothing of the kind, but as
expostulating (<greek>entreptikws</greek>), addressed them
in the words, "Why, are ye come out as against a thief with swords and
staves?" (Matt. xxvi. 55.) And having east them down backwards (John
xviii. 6), as they continued insensible, He of His own accord gave
Himself up next, and forbore while He saw them putting manacles upon
His holy hands, while He had the power at once to confound all things,
and overthrow them. But dost thou even after this deal fiercely with
the poor? And even were he guilty of ten thousand sins, want and famine
were enough to soften down a soul ever so blunted. But thou standest
brutalized, and imitating the rage of lions. Yet they never
506
taste of dead bodies. But thou, while thou seest him a very corpse
(<greek>tetarikeumenon</greek> lit. salter, or, a mummy)
for distresses, yet leapest upon him now that he is down, and tearest
his body by thine insults, and gatherest storm after storm, and makest
him as he is fleeing to the haven for refuge to split upon a rock, and
bringest a shipwreck about more distressing than those in the sea. And
how wilt thou say to God, Have mercy upon me, and ask of Him remission
of sins, when thou art insolent to one who hath done no sin, and
callest him to account for this hunger and great necessity, and
throwest all the brute beasts into the shade by thy cruelty. For they
indeed by the compulsion of their belly lay hold of the food needful
for them. But thou, when nothing either thrusts thee on or compels
thee, devourest thy brother, bitest, and tearest him, if not with thy
teeth, yet with words that bite more cuttingly. How then wilt thou
receive the sacred Host (<greek>prosforan</greek>), when
thou hast empurpled thy tongue in human gore? how give the kiss of
peace, with mouth gorged with war? Nay, how enjoy every common
nourishment, when thou art gathering so much venom? Thou dost not
relieve the poverty, why make it even more grinding? thou dost not lift
up him that is fallen, why throw him down also? thou dost not remove
despondency, why even increase it? thou givest no money, why use
insulting words besides? Hast thou not heard what punishment they
suffer that feed not the poor? to what vengeance they are condemned?
For He says, "Depart to the fire prepared for the devil and his
angels." (Matt. xxv. 41.) If then they that feed not are so condemned,
what punishment are they to suffer, who besides not feeding, even
insult? What punishment shall they undergo? what hell? That we kindle
not so great evils against ourselves, whiles we have it in our power,
let us correct this evil complaint also, and put a bridle on the
tongue. And let us be so far from insulting, as even to invite them,
both by words and actions, that by laying up much mercy for ourselves,
we may obtain the blessings promised us. Which God grant that we may
all attain unto by the grace and love towards man, etc.
HOMILY XXII.
ROM. XII. 14,
" Bless them which persecute you; bless, and curse not."
AFTER teaching them how they ought to be minded
towards one another, and after joining the members closely into one, he
next proceeds to lead them forth to the battle without, which he makes
easier as from this point. For as he who hath not managed things well
with those of his own side, will find more difficulty in arranging
affairs with strangers, so he, that has practised himself duly among
these, will with the more ease have the advantage of those without
also. Hence then Paul also as he goes on in his journey, after the one
places the other, and says, "Bless them that persecute you." He did not
say, be not spiteful or revengeful, but required something far better.
For that a man that was wise might do, but this is quite an angel's
part. And after saying "bless," he proceeds, "and curse not," lest we
should do both the one and the ether, and not the former only. For they
that persecute us are purveyors of a reward to us. But if thou art
sober-minded, there will be another reward after that one, which thou
wilt gain thyself. For he will yield thee that for persecution, but
thou wilt yield thyself the one from the blessing of another, in that
thou bringest forth a very great sign of love to Christ. For as he that
curseth his persecutor, showeth that he is not much pleased at
suffering this for Christ, thus he that blesseth showeth the greatness
of his love. Do not then abuse him, that thou thyself mayest gain the
greater reward, and mayest teach him that the thing is matter of
inclination, not of necessity, of holiday and feast, not of calamity or
dejection. For this cause Christ Himself said, "Rejoice when men speak
all manner of evil against you falsely." (Matt. v. 11.) Hence too it
was that the Apostles returned with joy not from having been evil
spoken of only, but also at having been scourged. (Acts v. 40, 41.) For
besides what I have mentioned, there will be another gain, and that no
small one, that you will make, both the abash-ing of your adversaries
hereby, and instructing of them by your actions that you are travelling
to another life; for if he see thee joyous, and elevated,
(<greek>pteroumenon</greek>) from suffering ill, he will
see clearly from the actions that thou hast other hopes greater than
those of this life. So
507
that if thou dost not so, but weepest and lamentest, how is he to be
able to learn from that thou art tarrying for any other life? And
besides this, thou wilt compass yet another thing. For provided he see
thee not vexed at the affronts done thee, but even blessing him, he
will leave harassing thee. See then how much that is good comes from
this, both a greater reward for thyself and a less temptation, and he
will forbear persecuting thee, and God too will be glorified: and to
him that is in error thy endurance will be instruction in godliness.
For this reason it was not those that insult us only, but even those
that persecute us and deal despitefully with us, that he bade us
requite with the contrary. And now he orders them to bless, but as he
goes on, he exhorts them to do them good in deeds also.
Ver. 15. "Rejoice with them that do rejoice, and
weep with them that weep."
Since it is possible to bless and not to curse, and
yet not to do this out of love, he wishes us to be penetrated with the
warmth of friendship throughout. And this is why he goes on in these
words, that we are not only to bless, but even feel compassion for
their pains and sufferings, whenever we happen to see them fallen into
trouble. Yes, it will be said, but to join in the sorrows of mourners
one can see why he ordered them, but why ever did he command them the
other thing, when it is no such great matter? Aye, but that requires
more of a high Christian temper, to rejoice with them that do rejoice,
than to weep with them that weep. For this nature itself fulfils
perfectly: and there is none so hard-hearted as not to weep over him
that is in calamity: but the other requires a very noble soul, so as
not only to keep from envying, but even to feel pleasure with the
person who is in esteem. And this is why he placed it first. For there
is nothing that ties love so firmly as sharing both joy and pain one
with another. Do not then, because thou art far from difficulties
thyself, remain aloof from sympathizing too. For when thy neighbor is
ill-treated, thou oughtest to make the calamity thine own. Take share
then in his tears, that thou mayest lighten his low spirits. Take share
in his joy, that thou mayest make the joy strike deep root. and fix the
love firmly, and be of service to thyself rather than to him in so
doing, by thy weeping rendering thyself merciful, and by thy feeling
his pleasure, purging thyself of envy and grudging. And let me draw
your attention to Paul's considerateness. For he does not say, Put an
end to the calamity, lest thou shouldest say in many cases (or
perchance <greek>pollakis</greek>) that it is impossible:
but he has enjoined the easier task, and that which thou hast in thy
power. For even if thou art not able to remove the evil, yet contribute
tears, and thou wilt take the worst half away. And if thou be not able
to increase a man's prosperity, contribute joy, and thou wilt have made
a great addition to it. Therefore it is not abstaining from envy only,
but what is a much greater thing that he exhorts us to, namely, joining
in the pleasure. For this is a much greater thing than not envying.
Ver. 16. "Be of the same mind one towards another.
Mind not high things, but condescend to men of low estate."
Here again he insists much upon lowliness of mind,
the subject he had started this exhortation with. For there was a
probability of their being full of high-mindedness, both on account of
their city (see p. 343), and from sundry other causes; he therefore
keeps drawing off (<greek>uposurei</greek>, 2 Mss.
<greek>uporuttei</greek>) the morbid matter, and lowers the
inflammation. For there is nothing that makes such schisms in the
Churches as vanity does. And what does he mean by. "Be of the same mind
one towards another?" Has a poor man come into thy house? Be like him
in thy bearing, do not put on any unusual pompous air on account of thy
riches. There is no rich and poor in Christ. Be not then ashamed of him
because of his external dress, but receive him because of his inward
faith. And if thou seest him in sorrow, do not disdain to comfort him,
nor if thou see him in prosperity, feel abashed at sharing his
pleasure, and being gladdened with him, but be of the same mind in his
case, that thou wouldest be of in thine own. For it says, "Be of the
same mind one towards another." For instance, if thou thinkest thyself
a great man, therefore think him so likewise. Dost thou suspect that he
is mean and little? Well then, pass this same sentence upon thyself,
and cast aside all unevenness. And how is this to be? By thy casting
aside that reckless temper. Wherefore he proceeds: "Mind not high
things, but condescend to men of low estate." That is, bring thyself
down to their humble condition, associate with them, walk with them, do
not be humbled in mind only, but help them also, and reach forth thy
hand to them, not by means of others, but in thine own person, as a
father taking care of a child, as the head taking care of the body. As
he says in another place, "being bound with them that are in bonds."
(Heb. xiii. 3. But here he means by those of low estate not merely the
lowly-minded, but those of a low
508
rank, and which one is apt to think scorn of.[*]
"Be not wise in your own conceits." This is, do not
think that you can do for yourselves. Because the Scripture saith in
another place besides, "Woe to them that are wise in their own eyes,
and prudent in their own sight." (Is. v. 22.) And by this again, he
secretly draws off recklessness, and reduces conceit and turgidity. For
there is nothing that so elates men and makes them feel different from
other people, as the notion that they can do by themselves. Whence also
God hath placed us in need one of another, and though thou be wise thou
wilt be in need of another: but if thou think that thou art not in need
of him, thou wilt be the most foolish and feeble of men. For a man of
this sort bares himself of all succor, and in whatever error he may run
into, will not have the advantage either of correction or of pardon,
and will provoke God by his recklessness, and will run into many
errors. For it is the case, aye, and often too, that a wise man does
not perceive what is needful, and a man of less shrewdness hits upon
somewhat that is applicable. And this happened with Moses and his
father-in-law, and with Saul and his servant, and with Isaac and
Rebecca. Do not then suppose that you are lowered by needing another
man For (his exalts you the more, this makes you the stronger, and the
brighter too, and the more secure.
Ver. 17. "Recompense to no man evil for evil."
For if thou findest fault with another who plots
against thee, why dost thou make thyself liable to this accusation? If
he did amiss how comest thou not to shun imitating him? And observe how
he puts no difference here but lays down one law for all. For he does
not say, "recompense not evil" to the believer, but to "no man," be he
heathen, be he contaminated, or what not. "Provide things honest in the
sight of all men."
Ver. 18. "If it be possible, as much as lieth in
you, live peaceably with all men."
This is that: "let your light shine before men"
(Matt. v. 16), not that we are to live for vanity, but that we are not
to give those who have a mind for it a handle against us. Whence he
says also in another place, "Give none offence, neither to the Jews,
nor to the Gentiles, nor to the Church of God." (1 Cor. x. 32.) And in
what follows he limits his meaning well, by saying, "If it be
possible." For there are cases in which it is not possible, as, for
instance, when we have to argue about religion, or to contend for those
who are wronged. And why be surprised if this be not universally
possible in the case of other persons, when even in the case of man
and wife he broke through the rule? "But if the unbelieving
depart, let him depart." (1 Cor. vii. 15.) And his meaning is nearly as
follows: Do thine own part, and to none give occasion of war or
fighting, neither to Jew nor Gentile. But if you see the cause of
religion suffering anywhere, do not prize concord above truth, but make
a noble stand even to death. And even then be not at war in soul, be
not averse in temper, but fight with the things only. For this is the
import of "as much as in you lieth, be at peace with all men." But if
the other will not be at peace, do not thou fill thy soul with tempest,
but in mind be friendly (<greek>filos</greek>, several Mss.
<greek>filosofos</greek>) as I said before, without giving
up the truth on any occasion.
Ver. 19. "Dearly beloved, avenge not yourselves, but
rather give place unto wrath. For it is written, Vengeance is mine; I
will repay, saith the Lord."
Unto what wrath? To the wrath of God. Now since what
the injured man desires most to see is, himself having the pleasure of
revenge, this very thing he gives him in full measure, that if thou
dost not avenge thyself. he means, God will be thy avenger. Leave it
then to Him to follow up thy wrongs. For this is the force of "give
place unto wrath." Then to give further comfort, he brings the
quotation forward also, and after winning him more throughly to himself
in this way, he demands more Christian heroism
(<greek>filosofian</greek>) of him, and says:
Ver. 20, 21. "If thine enemy hunger, feed him; if he
thirst, give him to drink; for in so doing thou shalt heap coals of
fire upon his head. Be not overcome of evil, but overcome evil with
good."
Why, he means, am I telling you that you must keep
peace? for I even insist upon your doing kindness. For he says, "give
him to eat, and give him to drink." Then as the command he gave was a
very difficult and a great one, he proceeds: "for in so doing thou
shalt heap coals of fire upon his head." And this he said both to
humble the one by fear, and to make the other more ready-minded
509
through hope of a recompense.[1] For he that is wronged, when he is
feeble, is not so much taken with any goods of his own as with the
vengeance upon the person who has pained him. For there nothing so
sweet as to see an enemy chastised. What he is longing for, then, that
he gives him first, and when he has let the venom go, then be again
gives advice of a higher tone, saying, "Be not overcome of evil." For
he knew that if the enemy were a very brute, he would not continue an
enemy when he had been fed.[2] And if the man injured be of ever so
little[3] a soul, still when feeding him and giving him to drink, he
will not himself even have any farther craving for his punishment.
Hence, out of confidence in the result of the action, he does not
simply threaten, but even dwells largely upon the vengeance. For he did
not say, "thou shall take vengeance" but, "thou shalt heap coals of
fire upon his head."[*] Then he further declares him victor, by saying,
"be not overcome of evil, but overcome evil with good." And he gives a
kind of gentle hint, that one is not to do it with that intention,
since cherishing a grudge still would be "being overcome of evil." But
he did not say it at once, as he did not find it advisable yet.[4] But
when he had disburdened the man of his anger, then he proceeded to say,
"overcome evil with good." Since this would be a victory. For the
combatant is rather then the conqueror, not when he brings himself
under to take the blows, but when he withdraws himself, and makes his
antagonist waste his strength upon the air. And in this way he will not
be struck himself, and will also exhaust the whole of the other's
strength. And this takes place in regard to affronts also. For when you
do affronts in return, you have the worse, not as overcome (so 1 Ms.
<greek>nikhqeis</greek>, Sav.
<greek>kinhqeis</greek>) by a man, but what is far more
disgraceful, by the slavish passion of anger. But if you are silent,
then you will conquer, and erect a trophy without a fight, and will
have thousands to crown you, and to condemn the slander of falsehood.
For he that replies, seems to be speaking in return as if stung. And he
that is stung, gives reason to suspect that he is conscious of being
guilty of what is said of him. But if you laugh at it, by your laughing
you do away with the sentence against you. And if you would have a
clear proof of what has been said, ask the enemy himself, when he is
most vexed? when you are heated, and insult him in return? or when you
laugh at him as he insults you? and you will be told the last rather.
For he too is not so much pleased with not being insulted in return, as
he is vexed because his abuse was not able to gain any hold upon you.
Did you never see men in a passion, how they make no great account of
their own wounds, but rush on with much violence, and are worse than
very wild boars for seeking the hurt of their neighbor, and look to
this alone, and are more given to this than to being on their guard
against getting harmed? When therefore thou deprivest him of that he
desires most, thou bereavest him of everything, by holding him thus
cheap, and showing him to be easy to be despised, and a child rather
than a man; and thou indeed hast gained the reputation of a wise man,
and him dost thou invest with the character of a noisome beast. This
too let us do when we are struck, and when we wish to strike, let us
abstain from striking again. But, would you give a mortal blow? "Turn
to him the other cheek also" (Matt. v. 39), and thou wilt smite him
with countless wounds. For they that applaud, and wonder at thee, are
more annoying to him than men to stone him would be; and before them,
his conscience will condemn him, and will exact the greatest punishment
of him, and so he will go off with a confused look as if he had been
treated with the utmost rigor. And if it is the estimation of the
multitude that you look for, this too you will have in larger share.
And in a general way we have a kind of sympathy with those who are the
sufferers; but when we also see that they do not strike (several Mss.
resist, <greek>antipiptontas</greek>) in return, but even
give themselves up to it, we not only pity them, but even feel
admiration for them.
Here then I find reason to lament, that we who might
have things present, if we listened to Christ's Law as we should, and
also attain to things to come, are cast out of both by not
510
paying attention to what has been told us, but giving ourselves to
unwarranted philosophising about them. For He has given us laws upon
all these points for our good, and has shown us what makes us have a
good name, what brings us to disgrace. And if it was likely to have
proved His disciples ridiculous He would not have enjoined this. But
since this makes them the most notable of men namely, the not speaking
ill, when we have ill spoken of us; the not doing ill when we have ill
done us; this was His reason for enjoining it. But if this be so, much
more the speaking of good when we have ill spoken of us, and the
praising of those that insult us, and the doing good to those that plot
against us, will make us so. This then was why He gave these laws. For
He is careful for His own disciples, and knowing well what it is that
maketh little or great. If then He both careth and knoweth, why dost
thou quarrel with Him, and wish to go another road? For conquering by
doing ill is one of the devil's laws. Hence in the Olympic games which
were celebrated to him[1] it is so that all the competitors conquer.
But in Christ's race this is not the rule about the prize, for, on the
contrary, the law is for the person smitten, and not for the person
smiting, to be crowned. For such is the character of His race, it has
all its regulations the other way; so that it is not in the victory
only, but also in the way of the victory, that the marvel is the
greater. Now when things which on the other side are signs of a
victory, on this side he showeth to be productive of defeat, this is
the power of God, this the race of Heaven, this the theatre of Angels.
I know that ye are warmed thoroughly now, and are become as soft as any
wax, but when ye have gone hence ye will spew it all out. This is why I
sorrow, that what we are speaking of, we do not show in our actions,
and this too though we should be greatest gainers thereby. For if we
let our moderation be seen, we shall be invincible to any man; and
there is nobody either great or small, who will have the power of doing
us any hurt. For if any one abuseth thee, he has not hurt thee at all,
but himself severely. And if again he wrong thee, the harm will be with
the person who does the wrong. Did you never notice that even in the
courts of law those who have had wrong done them are honored, and stand
and speak out with entire freedom, but those who have done the wrong,
are bowed down with shame and fear? And why do I talk of evil-speaking
(Sav. conj. and 5 Mss. <greek>kakhgorian</greek>) and of
wrong? For were he even to whet his sword against thee, and to stain
his right hand in thy life-blood (<greek>eis</greek>
<greek>ton</greek> <greek>laimon</greek> as p.
505), it is not thee that he hath done any harm to, but himself that he
hath butchered. And he will witness what I say who was first taken off
thus by a brother's hand. For he went away to the haven without a
billow, having gained a glory that dieth not away; but the other lived
a life worse than any death, groaning, and trembling, and in his body
bearing about the accusation of what he had done. Let us not follow
after this then, but that. For he that hath ill done him, has not an
evil that taketh up its constant abode with him, since he is not the
parent of it; but as he received it from others, he makes it good by
his patient endurance. But he that doeth ill, hath the well of the
mischief in himself. Was not Joseph in prison, but the harlot that
plotted against him in a fine and splendid house? Which then wouldest
thou wish to have been? And let me not hear yet of the requital, but
examine the things that had taken place by themselves. For in this way
thou wilt rate Joseph's prison infinitely above the house with the
harlot in it. For if you were to see the souls of them both, you would
find the one full of enlargement and boldness, but that of the Egyptian
woman in straitness, shame, dejection, confusion, and great
despondency. And yet she seemed to conquer; but this was no real
victor. Knowing all this then, let us fit ourselves for bearing ills,
even that we may be freed from bearing ills, and may attain to the
blessings to come. Which that we may all attain to, God grant, by the
grace and love toward man, etc.
511
HOMILY XXIII.
ROM. XIII. 1.
"Let every soul be subject unto the higher powers."
Of this subject he makes much account in other
epistles also, setting subjects under their rulers as household
servants are under their masters. And this he does to show that it was
not for the subversion of the commonwealth that Christ introduced His
laws, but for the better ordering of it, and to teach men not to be
taking up unnecessary and unprofitable wars. For the plots that are
formed against us for the truth's sake are sufficient and we have no
need to be adding temptations superfluous and unprofitable. And observe
too how well-timed his entering upon this subject is. For when he had
demanded that great spirit of heroism, and made men fit to deal either
with friends or foes, and rendered them serviceable alike to the
prosperous and those in adversity and need, and in fact to all, and had
planted a conversation worthy of angels, and had discharged anger, and
taken down recklessness, and had in every way made their mind even, he
then introduces his exhortation upon these matters also. For if it be
right to requite those that injure us with the opposite, much more is
it our duty to obey those that are benefactors to us. But this he
states toward the end of his exhortation, and hitherto does not enter
on these reasonings which I mention, but those only that enjoin one to
do this as a matter of debt. And to show that these regulations are for
all, even for priests, and monks, and not for men of secular
occupations only, he hath made this plan at the outset, by saying as
follows: "let every soul be subject unto the higher powers," if thou be
an Apostle even, or an Evangelist, or a Prophet, or anything
whatsoever, inasmuch as this subjection is not subversive of religion.
And he does not say merely "obey," but "be subject." And the first
claim such an enactment has upon us, and the reasoning that suiteth the
faithful, is, that all this is of God's appointment.
"For there is no power," he says, "but of God." What
say you? it may be said; is every ruler then elected by God? This I do
not say, he answers. Nor am I now speaking about individual rulers, but
about the thing in itself. For that there should be rulers, and some
rule and others be ruled, and that all things should not just be
carried on in one confusion, the people swaying like waves in this
direction and that; this, I say, is the work of God's wisdom. Hence he
does not say, "for there is no ruler but of God;" but it is the thing
he speaks of, and says, "there is no power but of God.[*] And the
powers that be, are ordained of God." Thus when a certain wise man
saith, "It is by the Lord that a man is matched with a woman" (Prov.
xix. 14, LXX.), he means this, God made marriage, and not that it is He
that joineth together every man that cometh to be with a woman. For we
see many that come to be with one another for evil, even by the law of
marriage, and this we should not ascribe to God. But as He said
Himself, "He which made them at the beginning, made them male and
female, and said, For this cause shah a man leave father and mother,
and shall cleave to his wife, and they twain shall be one flesh."
(Matt. xix. 4, 5; Gen. ii. 24.) And this is what that wise man meant to
explain. For since equality of honor does many times lead to fightings,
He hath made many governments and forms of subjection; as that, for
instance, of man and wife, that of son and father, that of old men and
young, that of bond and free,[1] that of ruler and ruled, that of
master and disciple. And why are you surprised in the case of mankind,
when even in the body He hath done the same thing? For even here He
hath not made all parts of equal honor,
512
but He hath made one less and another greater, and some of the limbs
hath He made to rule and some to be ruled. And among the unreasoning
creatures one may notice this same principle, as amongst bees, amongst
cranes, amongst herds of wild cattle. And even the sea itself is not
without this goodly subordination; for there too many of the clans are
ranged under one among the fishes, and are led thus as an army, and
make long expeditions from home. For anarchy, be where it may, is an
evil, and a cause of confusion. After having said then whence
governments come, he proceeds, "Whosoever therefore resisteth the
power, resisteth the ordinance of God." See what he has led the subject
on to, and how fearful he makes it, and how he shows this to be a
matter of debt. For lest the believers should say, You are making us
very cheap and despicable, when you put us, who are to enjoy the
Kingdom of Heaven, under subjection to rulers, he shows that it is not
to rulers, but to God again that he makes them subject in doing this.
For it is to Him, that he who subjects himself to authorities is
obedient. Yet he does not say this--for instance that it is God to Whom
a man who listens to authorities is obedient--but he uses the opposite
case to awe them, and gives it a more precise form by saying, that he
who listeneth not thereto is fighting with God, Who framed these laws.
And this he is in all cases at pains to show, that it is not by way of
favor that we obey them, but by way of debt. For in this way he was
more likely to draw the governors who were unbelievers to religion, and
the believers to obedience. For there was quite a common report in
those days (Tert. Ap. 1, 31, 32), which maligned the Apostles, as
guilty of a sedition and revolutionary scheme, and as aiming in all
they did and said at the subversion of the received institutions. When
then you show our common Master giving this in charge to all His, you
will at once stop the mouths of those that malign us as revolutionists,
and with great boldness will speak for the doctrines of truth. Be not
then ashamed, he says, at such subjection. For God hath laid down this
law, and is a strong Avenger of them if they be despised. For it is no
common punishment that He will exact of thee, if thou disobey, but the
very greatest; and nothing will exempt thee, that thou canst say to the
contrary, but both of men thou shalt undergo the most severe vengeance,
and there shall be no one to defend thee, and thou wilt also provoke
God the more. And all this he intimates when he says,
"And they that resist shall receive to themselves
damnation." Then to show the gain of the thing after the fear, he uses
reasons too to persuade them as follows:
Ver. 3. "For rulers are not a terror to good works,
but to the evil."
For when he has given a deep wound, and stricken
them down, he again uses gentler treatment, like a wise physician, who
applies soothing medicines, and he comforts them, and says, why be
afraid? why shudder? For does he punish a person that is doing well? Or
is he terrible to a person who lives in the practice of virtue?
Wherefore also he proceeds, "Wilt thou then not be afraid of the power?
Do that which is good, and thou shall have praise of the same." You see
how he has made him friends (<greek>wkeiwsen</greek>) with
the ruler, by showing that he even praises him from his throne. You see
how he has made wrath unmeaning.
Ver. 4. "For he is the minister of God to thee for
good."
So far is he from terrifying thee, he says, that he
even praises thee: so far from being a hindrance to thee, that he even
works with thee. When then thou hast his praise and his succor, how is
it that thou art not in subjection to him? For he maketh virtue easier
for thee in other ways also, by chastising the wicked, by benefiting
and honoring[1] the good, and by working together with the will of God.
Whence too he has even given him the name of "Minister."[2] And
consider: I give you counsel to be sober-minded, and he, by the laws,
speaks the same language. I exhort you not to be rapacious and
grasping. And he sits in judgment in such cases, and so is a worker
together with us, and an assistant to us, and has been commissioned by
God for this end.[3] Hence there are both reasons for reverencing him,
both because he was commissioned by God, and because it was for such an
object. "But if thou do that which is evil, be afraid." It is not then
the ruler that maketh the fear, but our own wickedness.
"For he beareth not the sword in vain." You see how
he hath furnished him with arms, and set him on guard like a soldier,
for a terror to those that commit sin. "For he is the minister of God
to execute wrath, a re-
513
venger upon him that doeth evil." Now lest you should start off at
hearing again of punishment, and vengeance, and a sword, he says again
that it is God's law he is carrying out. For what if he does not know
it himself? yet it is God that hath so shaped things
(<greek>outws</greek> <greek>etupwsen</greek>).
If then, whether in punishing, or in honoring, he be a Minister, in
avenging virtue's cause, in driving vice away, as God willeth, why be
captious against him, when he is the cause of so many good doings, and
paves the way for thine too? since there are many who first practised
virtue through the fear of God. For there are a duller sort, whom
things to come have not such a hold upon as things present. He then who
by fear and rewards gives the soul of the majority a preparatory turn
towards its becoming more suited for the word of doctrine, is with good
reason called "the Minister of God."
Ver. 5. "Wherefore ye must needs be subject, not
only for wrath but also for conscience sake."
What is the meaning of, "not only for wrath?" It
means not only because thou dost resist God by not being subject, nor
only because thou art procuring great evils for thyself, both from God
and the rulers, but also because he is a benefactor to thee in things
of the greatest importance, as he procures peace to thee, and the
blessings of civil institutions. For there are countless blessings to
states through these authorities; and if you were to remove them, all
things would go to ruin, and neither city nor country, nor private nor
public buildings, nor anything else would stand, but all the world will
be turned upside down, while the more powerful devour the weaker. And
so even if some wrath were not to follow man's disobedience, even on
this ground thou oughtest to be subject, that thou mayest not seem
devoid of conscience and feeling towards the benefactor.
Ver. 6. "For, for this cause pay ye tribute also;
for they are God's ministers, attending continually on this very thing."
Without going one by one into the benefits done to
states by the rulers, as that of good order and peace, the other
services, as regarding the soldiery, and those over the public
business, he shows the whole of this by a single case. For that thou
art benefited by him, he means, thou bearest witness thyself, by paying
him a salary. Observe the wisdom and judgment of the blessed Paul. For
that which seemed to be burdensome and annoying --the system of
imposts--this he turns into a proof of their care for men. What is the
reason, he means, that we pay tribute to a king? It is not as providing
for us? And yet we should not have paid it unless we had known in the
first instance that we were gainers from this superintendence. Yet it
was for this that from of old all men came to an agreement that
governors should be maintained by us, because to the neglect of their
own affairs, they take charge of the public,[1] and on this they spend
their whole leisure, whereby our goods also are kept safe. After saying
then what the external goods are, he again averts to the former line of
argument (for in this way he was more likely to attract the believer to
him), and he shows again that this is God's decree, and on it he makes
his advice rest finally, in these words, "they are God's ministers."
Then to show the pains they take, and their hard life, he proceeds,
"Waiting continually upon this very thing."
For this is their life, this their business, that
thou mayest enjoy peace. Wherefore in another Epistle, he bids them not
only be subject, but also "pray" in their behalf. And as showing there
too that the advantage was common to all, he adds, "that we may lead a
quiet and peaceable life in all things."[2] (1 Tim. ii. 1, 2.) For it
is in no small degree that they contribute to the settled state of the
present life, by keeping guard, beating off enemies, hindering those
who are for sedition in the cities, putting an end to differences among
any. For do not tell me of some one who makes an ill use of the thing,
but look to the good order that is in the institution itself, and you
will see the great wisdom of Him who enacted this law from the first.
Ver. 7, 8. "Render therefore to all their dues;
tribute to whom tribute, custom to whom custom, fear to whom fear,
honor to whom honor. Owe (or ye owe) no man anything, but to love one
another."
He still keeps upon the same line, bidding them pay
them not money only, but honor and fear. And how is it when he said
above, "Wilt thou not be afraid of the power? do that which is good;"
that he here says "render fear?" He does it meaning exceeding honor,
and not the fear which comes from a bad conscience, which he alluded to
before And it is not "give," that he says, but "ren der" (or "give
back," <greek>apodote</greek>), and then adds to it, the
"dues." For it is not a favor that you confer by so doing, since the
thing is
514
matter of due. And if you do it not, you will be punished as Obstinate.
Do not suppose that you are lowering yourself, and detracting from the
dignity of your own philosophy, if you rise up at the presence of a
ruler, or if you uncover your head. For if he laid these laws down at
that time, when the rulers were Gentiles, much more ought this to be
done with them now they are believers. But if you mean to say, that you
are entrusted with greater privileges, be informed that this is not thy
time. For thou art a stranger and a sojourner. A time will be when thou
shalt appear brighter than all. Now thy "life is hid with Christ in
God. When Christ shall appear, then shall ye also appear with Him in
glory" (Col. iii. 3, 4.) Seek not then in this life of accidents thy
change, but even if thou hast to be with fear in a ruler's presence, do
not think that this is unworthy thy noble birth. For so God willeth,
that the ruler who has his place marked[1] by Him, should have his own
power; And when he who is conscious of no evil in himself, stands with
fear in the judge's presence, much more will he who doth evil things be
affrighted, and thou in this way wilt be the more respected. For it is
not from honoring that the lowering of self comes but from dis-honoring
him. And the ruler will treat thee with greater respect, and he will
glorify thy Master owing to this, even if he be an unbeliever. "Owe[2]
no man anything, but to love one another. Again he has recourse to the
mother of good deeds, and the instructress of the things spoken of, who
is also productive of every virtue, and says that this is a debt also,
not however such as the tribute or the custom, but a continuous one.
For he does not wish it ever to be paid off, or rather he would have it
always rendered, yet never fully so, but to be always owing. For this
is the character of the debt, that one keeps giving and owing always.
Having said then how he ought to love, he also shows the gain of it,
saying,
"For he that loveth another hath fulfilled the Law."
And do not, pray, consider even this a favor; for
this too is a debt. For thou owest love to thy brother, through thy
spiritual relationship. And not for this only, but also because "we are
members one of another." And if love leave us, the whole body is rent
in pieces. Love therefore thy brother. For if from his friendship thou
gainest so much as to fulfil the whole Law, thou owest him love as
being benefited by him.
Ver. 9. "For this, Thou shall not commit adultery,
Thou shall not kill, Thou shall not steal, Thou shall not bear false
witness,[3] and any other commandment, is briefly comprehended in this
saying, Thou shalt love thy neighbor as thyself."
He does not say merely it is fulfilled, but "it is
briefly comprehended,[4] that is, the whole work of the commandments is
concisely and in a few words completed. For the beginning and the end
of virtue is love. This it has for its root, this for its groundwork,
this for its summit. If then it be both beginning and fulfilment, what
is there equal to it? But he does not seek love merely, but intense
love. For he does not say merely "love thy neighbor" but, "as thyself."
Hence also Christ said[5] that "the Law and the Prophets hang upon" it.
And in making two kinds of love, see how He has raised this! For after
saying that the first commandment is, "Thou shalt love the Lord thy
God," He added a second;[6] and He did not stay, but added, "like unto
it; Thou shall love thy neighbor as thyself." What can be equal to this
love to man, or this gentleness? That when we were at infinite distance
from Him, He brings the love to us into comparison with that toward
Himself, and says that "is like unto this." Hence then, to put the
measures of either as nearly the same, of the one He says, "with all
thy heart, and with all thy soul," but of this towards one's neighbor,
He says, "as thyself." But Paul said, that when this did not exist even
the other was of no great profit to us. As their we, when we are fond
of any one, say, if you love him, then you love me; so He also to show
this saith, "is like unto it;" and to Peter, "If thou lovest Me, feed
My sheep." (John xxi. 16.)
Ver. 10. "Love worketh no ill to his neighbor,
therefore love is the fulfilling of the Law."
Observe how it has both virtues, abstinence from
evils (for it "worketh no ill," he says), and the working of good
deeds. "For it is," he says, "the fulfilling (or filling up) of the
Law;" not bringing before us instruction only on moral duties in a
concise form, but making the accomplishment of them easy also. For that
we should become acquainted with
515
things profitable to us was not alI that he was careful for (which is
the Law's care), but also with a view to the doing of them it brought
us great assistance; accomplishing not some part of the commandments,
but the whole sum of virtue in us. Let us then love one another, since
in this way we shall also love God,[1] Who loveth us. For in the case
of men, if you love a man's beloved, he that loveth him is contentious
at it. But here He deemeth thee worthy to share His love, and hateth
thee when thou sharest not. For man's love is laden with envy and
grudging;[2] but God's is free from all passion, whence also He seeketh
for those to share His love. For He says, love thou with Me, and then
thyself also will I love the more. You see the words of a vehement
lover! If thou love My beloved, then will I also reckon Myself to be
greatly beloved of thee. For He vehemently desireth our salvation, and
this He showed from of old. Now hear what He saith when He was forming
the man, "Let Us make man in Our Image:" and again, "Let Us[3] make an
help meet for him. It is not good for him to be alone." (Gen. i. 26.)
And when he had transgressed, He rebuked him, observe how gently;[4]
and He does not say, Wretch! thou very wretch! after receiving so great
benefits, hast thou after all trusted to the devil? and left thy
Benefactor, to take up with the evil spirit? But what saith He? "Who
told thee that thou art naked, unless thou hast eaten of the Tree, from
which alone I commanded thee not to eat?" (ib. iii. 11.) As if a father
were to say to a child, who was ordered not to touch a sword, and then
disobeyed and got wounded, "How camest thou wounded? Thou camest so by
not listening to me." You see they are the words of a friend rather
than a master, of a friend despised, and not even then forsaking. Let
us then imitate Him, and when we rebuke, let us preserve this
moderation. For even the woman He also rebuketh again with the same
gentleness. Or rather what He said was not so much rebuke as admonition
and correction, and security against the future. This is why He saith
nothing[5] to the serpent. For he was the designer of the mischiefs,
and had it not in his power to put off the accusation on any one else,
wherefore He punished him severely: and even here He did not come to a
pause, but made the earth also to share in the curse. But if He cast
them out of paradise, and condemned them to labor, even for this we
ought to adore and reverence Him the most. For since self-indulgence
issues in listlessness, He trenches upon the pleasure by building a
fort of pain against listlessness, that we may return to the love of
Him. And what of Cain's case? Doth he not meet with the same
gentleness? For being by him also insulted, He doth not reproach (same
word as insult) in return, but entreats, (or comforts) him, and says,
"Why is thy countenance fallen?" (Gen. iv. 6.) And yet what he had done
allowed of no excuse whatever. And this the younger brother shows. But
still even then He doth not rebuke him: but what saith He? "Hast thou
sinned: keep peace;" "do so no more." "To thee shall his turning be,
and thou shalt rule over him"[6] (ib. 7, LXX.), meaning his brother.
"For if thou art afraid, lest for this sacrifice," He means, "I should
deprive thee of the preëminence of the first-born, be of good
cheer, for the entire command over him do I put into thy hands. Only be
thou better, and love him that hath done thee no wrong; for I have an
interest in you both. And what maketh Me most glad is, that ye be not
at variance one with another." For as a devoted mother, so doth God do
and plan everything to keep one from being torn from another; but that
you may get a clearer view, by an example, of my meaning, call to your
mind, pray, Rebecca in her trouble, and running about everywhere, when
the elder son was at enmity with the younger. For if she loved Jacob,
still she did not feel averse to Esau. And therefore she said, Lest by
any means "I be deprived of both of you, my children, in one day." (ib.
xxvii. 45.) Therefore also God upon that occasion said, "Thou hast
sinned: be at peace: unto thee shall his turning be" (ib. iv. 7), so
repressing the murder beforehand, and aiming at the peace of them both.
But when he had murdered him, He did not even then bring His care for
him to a close, but again answers the fratricide in gentle terms,
saying, "Where is thy brother Abel?" that even now, if he would, he
might make a full confession. But he struggled in defence of his former
misdeeds, with a greater and sadder shamelessness. But even then God
doth not leave him, but again speaks the language of an iujured and
despised lover, and says, "The voice of thy brother's blood crieth unto
Me." (Gen. iv. 10.) And again He rebukes the earth with the murderer,
turning His wrath off to it, and saying, "Cursed
516
be the earth, which opened her mouth to receive thy brother's blood"
(ib. ii.); and doing like those who lament
(<greek>anakalountas</greek>), as David also did when Saul
was fallen. For he made an address to the mountains which received him
as he died, in the words, "Ye mountains of Gilboa, let there fall on
you neither rain nor dew, because there were the shields of the mighty
cast away." (2 Sam i. 21.) And thus God also, as though singing some
solitary dirge (<greek>monwdian</greek>), saith, "The voice
of thy brother's blood crieth unto Me and now art thou cursed from the
earth which hath opened her mouth to receive thy brother's blood from
thy hand." And this He said to humble his fiery passion, and to
persuade him to love him at least now he was gone. Hast thou
extinguished his life? He would say; why dost thou not now extinguish
the hatred also? But what doth He do? He loveth both the one and the
other, since He made them both. What then?[1] doth (4 Mss. will) He let
the murderer go unpunished? Nay, he would but have grown worse. Will He
punish him then? Nay, He hath more tenderness than a father. See then
how He at once punisheth and also displays, even in this, His love. Or
rather, He doth not so much as punish, but only corrects. For He doth
not kill him, but only fetters him with trembling, that he may divest
himself of the crime, that so at least he may come back to a natural
tenderness for the other, and that so at last he may make a truce with
him now he hath gone; for He were fain he should not go away to the
other world in enmity with him that was deceased. This is the way
wherein they that love, when in doing acts of kindness they meet with
no love in return, are led on to be vehement and to threaten, not with
their will indeed, but led by their love to do this: that at least in
this way they may win over those that scorn them. Yet affection of this
sort is one of compulsion, and still this even solaces them, through
the vehemency of their love. And so punishment itself comes from
affection, since unless pained at being hated, they would not choose to
punish either. Now observe, how this is what Paul says to the
Corinthians. For "who is he" (says he) "that maketh me glad, but the
same which is made sorry by me?" (2 Cor. ii. 2.) And so when he is
going to the full extent of punishment, then he shows his love. Thus
the Egyptian woman too, from her vehement love, as vehemently punished
Joseph: and she indeed did so for mischief, the love being unchaste;
but God for good, since the love was worthy of Him who loved. This is
why He does not refuse even to condescend to grosser words, and to
speak the names of human passions, and to call Himself jealous. For "I
am a jealous God" (Ex. xx. 5), He saith, that you may learn the
intenseness of the love. Let us then love Him as He would have us: for
He sets great store thereby. And if we turn away, He keepeth inviting
us, and if we will not be converted, He chasteneth us through His
affection, not through a wish to exact punishment of us. And see what
He saith in Ezekiel to the city that was beloved, yet had despised Him.
"I will bring thy lovers against thee, and will deliver thee into their
hands, and they shall stone thee, and shall slay thee, and My jealousy
shall be taken away from thee, and I will rest, and I will not trouble
Myself any more." (From Ezek. xvi. 37-42.) What more than this could a
vehement lover have said, when despised by his beloved, and after all
again ardently loving her? For God doeth everything that He may be
loved by us, and owing to this He spared not even His Son. But we are
unbending, and savage. Yet let us become gentle at last, and love God
as we ought to love Him, that we may with pleasure enjoy virtue. For if
any that hath a beloved wife does not perceive any of the vexations
that come day by day, He that loveth with this divine and pure love,
only consider what great pleasure he will have to enjoy! For this is,
indeed it is, the kingdom of Heaven; this is fruition of good things,
and pleasure, and cheerfulness, and joy, and blessedness. Or rather,
say as many things as I may, I shall still be unable to give you any
such representation of it as should be, but the trial of it alone can
give a knowledge of this goodly thing. Wherefore also the Prophet
saith, "Delight thyself in the Lord" (Ps. xxxvii. 4), and, "Taste and
see that the Lord is gracious." (Ib. xxxiv. 8.) Let us then be
persuaded, and indulge ourselves in His love. For in this way we shall
both see His Kingdom even from out of this life, and shall be living
the life of Angels, and while we abide on earth, we shall be in as
goodly a condition as they that dwell in heaven; and after our
departing hence, shall stand the brightest of beings by the
judgment-seat of Christ, and shall enjoy that glory unutterable, which
may we all attain unto, by the grace and love toward man of our Lord
Jesus Christ. For to Him is the glory forever, Amen.
517
HOMILY XXIV.
ROM. XIII. 11.
"And that, knowing the time, that now it is high time to awake out of
sleep."
SINCE he had given them what commands were fitting,
he again thrusts them on to the performance of good works, in
consideration of what was pressing upon them. For the time of judgment,
he means, is at the doors. So too he wrote to the Corinthians also,
"The remaining time is short.[1]" (1 Cor. vii. 29.) And to the Hebrews
again, "For yet a little while, and He that shall come will come, and
will not tarry." (Heb. x. 37.) But in those cases it was to cheer those
in trouble, and to solace the toils of their closely successive
temptations, that he said those things: but in the passage before us he
does it to rouse those that are asleep, this language being useful to
us for both the purposes: and what is that which he says, "Now it is
high time to awake out of sleep?" It is, that near is the Resurrection,
near the awful Judgment, and the day that burneth as a furnace, near.
Henceforward then we must be free from our listlessness; "for now is
our salvation nearer than when we believed."[*] You see how he puts the
Resurrection now close by them. For as the time advances, he means, the
season of our present life is wasting away, and that of the life to
come waxes nearer. If then thou be prepared, and hast done all
whatsoever He hath commanded, the day is salvation to thee (3 Mss. and
Cat. <greek>swthria</greek>
<greek>soi</greek>); but if the contrary, not so. For the
present however, it is not upon alarming grounds that he exhorts them,
but upon kindly ones, thus also to untie them from their fellow-feeling
for the things of this present world. Then since it was not unlikely,
that in the beginning of their early endeavors they would be most
earnest, in that their desire was then at its full vigor, but that as
the time went on, the whole of their earnestness would wither down to
nothing; he says that they ought however to be doing the reverse, not
to get relaxed as time went on, but to be the more full of vigor. For
the nearer the King may be at hand, the more ought they to get
themselves in readiness; the nearer the prize is, the more wide awake
ought they to be for the contest, since even the racers do this, when
they are upon the end of the course, and towards the receiving of the
prize, then they rouse themselves up the more. This is why he said,
"Now is our salvation nearer than when we believed."
Ver. 12. "The night is far spent, the day is at
hand."
If then this is upon ending, and the latter is
drawing near, let us henceforth do what belongs to the latter, not to
the former. For this is what is done in the things of this life. And
when we see the night pressing on towards the morning, and hear the
swallow twittering, we each of us awake our neighbor, although it be
night still. But so soon as it is actually departing, we hasten one
another, and say It is day now! and we all set about the works of the
day, dressing, and leaving our dreams, and shaking our sleep thoroughly
off, that the day may find us ready, and we may not have to begin
getting up, and stretching ourselves, when the sunlight is up. What
then we do in that case, that let us do here also. Let us put off
imaginings, let us get clear of the dreams of this life present, let us
lay aside its deep slumber, and be clad in virtue for garments. For it
is to point out all this that he says,
"Let us therefore cast off the works of darkness,
and let us put on the armor of light."
Yes, for the day is calling us to battle-array, and
to the fight. Yet fear not at hearing of array and arms. For in the
case of the visible suit of armor, to put it on is a heavy and abhorred
task. But here it is desirable, and worth being prayed for. For it is
of Light the arms are! Hence they will set thee forth brighter than the
sunbeam, and giving out a great glistening, and they place thee in
security: for they are arms, and glit-
518
tering do they make thee: for arms of light are they! What then, is
there no necessity for thee to fight? yes, needful is it to fight, yet
not to be distressed and toil. For it is not in fact war, but a solemn
dance and feast-day, such is the nature of the arms, such the power of
the Commander. And as the bridegroom goes forth with joyous looks from
his chamber, so doth he too who is defended with these arms. For he is
at once soldier and bridegroom. But when he says, "the day is at hand,"
he does not even allow it to be but near, but puts it even now beside
us. For he says,
"Let us walk becomingly," (A. V. honestly, in this
sense)"as in the day." For day it already is. And what most people
insist upon very much in their exhortations, that he also uses to draw
them on, the sense of the becoming. For they had a great regard to the
esteem of the multitude.[1] And he does not say, walk ye, but let us
walk, so making the exhortation free from anything grating, and the
reproof gentle.
"Not in rioting and drunkenness." Not that he would
forbid drinking, but the doing it immoderately; not the enjoying of
wine, but doing it to excess (<greek>meta</greek>
<greek>paroinias</greek>). As also the next thing he states
likewise with the same measure, in the words,
"Not in chambering and wantonness; " for here also
he does not prohibit the intercourse of the sexes, but committing
fornication. "Not in strife and envying." It is the deadly kind of
passions then that he is for extinguishing, lust, namely, and anger.
Wherefore it is not themselves only, but even the sources of them that
he removes. For there is nothing that so kindles lust, and inflames
wrath, as drunkenness, and sitting long at the wine. Wherefore after
first saying, "not in rioting and drunkenness," then he proceeded with,
"not in chambering and wantonness, not in strife and envying." And even
here he does not pause, but after stripping us of these evil garments,
hear how he proceeds to ornament us, when he says,
Ver. 14. " But put ye on the Lord Jesus Christ."
He no longer speaks of works, but he rouses them to
greater things. For when he was speaking of vice, he mentioned the
works of it: but when of virtue, he speaks not of works, but of arms,
to show that virtue putteth him that is possessed of it into complete
safety, and complete brightness. And even here he does not pause, but
leading his discourse on to what was greater, a thing far more
awestriking; he gives us the Lord Himself for a garment, the King
Himself: for he that is clad with Him, hath absolutely all virtue.[*]
But in saying, "Put ye on," he bids us be girt about with Him upon
every side. As in another place he says, "But if Christ be in you."
(Rom. viii. 10.) And again, "That Christ may dwell in the inner man."
(Eph. iii. 16. 17, al. punct.) For He would have our soul to be a
dwelling for Himself, and Himself to be laid round about us as a
garment, that He may be unto us all things both from within and from
without. For He is our fulness; for He is "the fulness of Him that
filleth all in all" (ib. i. 23): and the Way, and the Husband, and the
Bridegroom;--for "I have espoused you as a chaste virgin to one
husband," (2 Cor. xi. 2): and a root, and drink, and meat, and life
;--for he says, "I live, yet not I, but Christ liveth in me;" (Gal. ii.
20) and Apostle, and High-Priest, and Teacher, and Father, and Brother,
and Joint-heir, and sharer of the tomb and Cross ;--for it says, "We
were buried together with Him," and "planted together in the likeness
of His Death" (Rom. vi. 4, 5): and a Suppliant ;--" For we are
ambassadors in Christ's stead" (2 Cor. v. 20): and an "Advocate to the
Father; "--for "He also maketh," it says, "intercession for us:" (Rom.
viii. 34) and house and inhabitant ;-for He says, "He that abideth in
Me and I in Him "(John xv. 5): and a Friend; for, "Ye are My friends
"(ib. 14): and a Foundation, and Corner-stone. And we are His members
and His heritage, and building, and branches, and fellow-workers. For
what is there that He is not minded to be to us, when He makes us
cleave and fit on to Him in every way? And this is a sign of one loving
exceedingly. Be persuaded then, and rousing thee from sleep, put Him
on, and when thou hast done so, give thy flesh up to His bridle. For
this is what he intimates in saying,
"And make not provision for the flesh, to fulfil the
lusts thereof." For as he does not forbid drinking, but drinking to
excess, not marrying, but doing wantonness; so too he does not forbid
making provision for the flesh either, but doing so with a view "to
fulfil the lusts thereof," as, for instance, by going beyond
necessaries. For that he does bid make provision for it, hear from what
he says to Timothy, "Use a little wine for thy stom-
519
ach's sake, and thine often infirmities." (1 Tim. v. 23.) So here too
he is for taking care of it, but for health, and not wantonness. For
this would cease to be making provision for it, when you were lighting
up the flame, when you were making the furnace powerful. But that you
may form a clearer notion what "making provision" for it "to fulfil the
lusts thereof" is, and may shun such a provision, just call to mind the
drunken, the gluttonous, those that pride themselves in dress, those
that are effeminate, them that live a soft and relaxed life, and you
will see what is meant. For they do everything not that they may
be healthy, but that they may be wanton and kindle desire. But do
thou, who hast put on Christ, prune away all those things, and seek for
one thing only, to have thy flesh in health. And to this degree do make
provision for it, and not any further, but spend all thy industry on
the care of spiritual things. For then you will be able to rouse
yourself out of this sleep, without being weighed down with these
manifold desires. For the present life is a sleep, and the things in it
are no way different from dreams. And as they that are asleep often
speak and see things other than healthful, so do we also, or rather we
see much worse even. For he that doeth anything disgraceful or says the
like in a dream,[1] when he is rid of his sleep, is rid of his
disgrace, also, and is not to be punished. But in this case it is not
so, but the shame, and also the punishment, are immortal. Again, they
that grow · rich in a dream, when it is day are convicted of
having been rich to no purpose. But in this case even before the day
the conviction often comes upon them, and before they depart to
the other life, those dreams have flown away.
Let us then shake off this evil sleep, for if the
day find us sleeping, a deathless death will succeed, and before that
day we shall be open to the attacks of all the enemies that are of this
world, both men and devils: and if they be minded to undo us, there is
nobody to hinder them. For if there were many watching, then the danger
would not be so great; since however, one perhaps. there is, or two,
who have lighted a candle, and would be as it were watching in the
depth of night, while men were sleeping; therefore now we have need of
much sleeplessness, much guardedness, to prevent our falling into the
most irremediable evils. Doth it not now seem to be broad daylight? do
we not think that all men are awake and sober? yet still (and perhaps
you will smile at what I say, still say it I will) we seem all of us
like men sleeping and snoring in the depth of night. And if indeed an
incorporeal being could be seen, I would show you how most men are
snoring, and the devil breaking through walls, and butchering us as we
lie, and stealing away the goods within, doing everything fearlessly,
as if in profound darkness. Or rather, even if it be impossible to see
this with our eyes, let us sketch it out in words, and consider how
many have been weighed down by evil desires, how many held down by the
sore evil of wantonness, and have quenched the light of the Spirit.
Hence it comes that they see one thing instead of another, hear one
thing instead of another, and take no notice of any of the things here
told them. Or if I am mistaken in saying so, and thou art awake, tell
me what has been doing here this day, if thou hast not been hearing
this as a dream. I am indeed aware that some can tell me (and I do not
mean this of all); but do thou who comest under what has been said, who
hast come here to no purpose, tell me what Prophet, what Apostle hath
been discoursing to us to-day? and on what subjects? And thou wouldest
not have it in thy power to tell me. For thou hast been talking a great
deal here, just as in a dream, without hearing the realities. And this
I would have said to the women too, as there is a great deal of
sleeping amongst them. And would it were sleep! For he that is asleep
says nothing either good or bad. But he that is awake as ye are puts
forth many a word even for mischief on his own head, telling his
interest, casting up his creditor accounts, calling to memory some
barefaced bargaining, planting the thorns thick in his own soul, and
not letting the seed make even ever so little advance. But rouse
thyself, and pull these thorns up by the roots, and shake the
drunkenness off: for this is the cause of the sleep. But by drunkenness
I mean, not that from wine only, but from worldly thoughts, and with
them that from wine also.' (See p. 443.) And this advice[2] I am giving
not to the rich only, but the poor too, and chiefly those that club
together for social parties. For this is not really indulgence or
relaxation, but punishment and vengeance. For indulgence lies not in
speaking filthy things, but in talking solemnly, in being filled, not
being ready to burst. But if thou thinkest this is pleasure, show me
the pleasure by the evening! Thou canst not! And hitherto I say nothing
of the mischiefs it leads
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to, but at present have only been speaking to you of the pleasure that
withers away so quickly. For the party is no sooner broken up, than all
that went for mirth is flown away. But when I come to mention the
spewing, and the headaches, and the numberless disorders and the soul's
captivity, what have you to say to all this? Have we any business,
because we are poor, to behave ourselves unseemly too? And in saying
this I do not forbid your meeting together, or taking your suppers at a
common table, but to prevent your behaving unseemly, and as wishing
indulgence to be really indulgence, and not a punishment, nor a
vengeance, or drunkenness and revelling. Let the Gentiles
(<greek>ellhes</greek>) see that Christians know best how
to indulge, and to indulge in an orderly way. For it says, "Rejoice in
the Lord with trembling." (Ps. ii. 11.) But how then can one rejoice?
Why, by saying hymns, making prayers, introducing psalms in the place
of those low songs. Thus will Christ also be at our table, and will
fill the whole feast with blessing, when thou prayest, when thou
singest spiritual songs, when thou invitest the poor to partake of what
is set before thee, when thou settest much orderliness and temperance
over the feast. So thou wilt make the party a Church,[1] by hymning, in
the room of ill-timed shouts and cheers, the Master of all things. And
tell me not, that another custom has come tO prevail, but correct what
is thus amiss. "For whether ye eat," it says, "or whether ye drink, or
whatsoever ye do, do all to the glory of God." (1 Cor. x. 31.) For from
banquets of that sort you have evil desires, and impurities, and wives
come to be in disrepute, and harlots in honor among you. Hence come the
upsetting of families and evils unnumbered, and all things are turned
upside down, and ye have left the pure fountain, and run to the conduit
of mire.For that an harlot's body is mire, I do not enquire of any one
else but of thine own self that wallowest in the mire, if thou dost not
feel ashamed of thyself, if thou dost not think thyself unclean after
the sin is over. Wherefore I beseech you flee fornication, and the
mother of it, drunkenness. Why sow where reaping is impossible, or
rather even if thou dost reap, the fruit brings thee great shame? For
even if a child be born, it at once disgraces thyself, and has itself
had injustice done it in being born through thee illegitimate and base.
And if thou leave it never so much money, both the son of an harlot,
and that of a servant-maid, is disreputable at home, disreputable in
the city, disreputable in a court of law: disreputable too wilt thou be
also, both in thy lifetime, and when dead. For if thou have departed
even, the memorials of thy unseemliness abide. Why then bring disgrace
upon all these? Why sow where the ground makes it its care to destroy
the fruit? where there are many efforts at abortion? where there is
murder before the birth? for even the harlot thou dost not let continue
a mere harlot, but makest her a murderess also. You see how drunkenness
leads to whoredom, whoredom to adultery, adultery to murder; or rather
to a something even worse than murder. For I have no name to give it,
since it does not take off the thing born, but prevent its being
born.[2] Why then dost thou abuse the gift of God, and fight with His
laws, and follow after what is a curse as if a blessing, and make the
chamber of procreation a chamber for murder, and arm the woman that was
given for childbearing unto slaughter? For with a view to drawing more
money by being agreeable and an object of longing to her lovers, even
this she is not backward to do, so heaping upon thy head a great pile
of fire. For even if the daring deed be hers, yet the causing of it is
thine. Hence too come idolatries, since many, with a view to become
acceptable, devise incantations, and libations, and love-potions, and
countless other plans. Yet still after such great unseemliness, after
slaughters, after idolatries, the thing seems to many to belong to
things indifferent, aye, and to many that have wives too. Whence the
mingle (<greek>forutos</greek>) of mischief is the greater.
For sorceries[3] are applied not to the womb that is prostituted, but
to the injured wife, and there are plottings without number, and
invocations of devils, and necromancies, and daily wars, and truceless
fightings, and home-cherished jealousies. Wherefore also Paul, after
saying, "not in chamberings and wantonness," proceeds, "not in strife
and envying," as knowing the wars that result therefrom; the upsetting
of families, the wrongs done to legitimate children, the other ills
unnumbered. That we may then escape from all these, let us put on
Christ, and be with Him continually. For this is what putting Him on
is; never being without Him, having Him evermore visible in us, through
our sanctification, through our moderation. So we say of friends, such
an one is wrapped up (<greek>enedusato</greek>) in such
another, meaning their great love, and keeping together incessantly.
For he that is wrapped up in anything, seems to be that which he is
wrapped in. Let then Christ be seen in every
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part of us. And how is He to be seen? If thou doest His deeds. And what
did He do? "The Son of Man," He says, "hath not where to lay His head."
(Luke ix. 58.) This do thou also aim after.[1] He needed the use of
food, and He fared upon barley loaves. He had occasion to travel, and
there were no horses or beast of burden anywhere, but He walked so far
as even to be weary. He had need of sleep, and He lay "asleep upon the
pillow in the fore (<greek>prumnh</greek>, here
<greek>prwras</greek>) part of the ship." (Mark iv. 38.)
There was occasion for sitting down to meat, and He bade them lie down
upon the grass. And His garments were cheap; and often He stayed alone,
with no train after Him. And what He did on the Cross, and what amidst
the insults, and all, in a word, that He did, do thou learn by heart
(<greek>katamaqwn</greek>) and imitate. And so wilt thou
have put on Christ, if thou "make no provision for the flesh to fulfil
the lusts thereof." For the thing has no real pleasure, since these
lusts gender again others more keen, and thou wilt never find
satisfaction, but wilt only make thee one great torment. For as one who
is in a continual thirst, even if he have ten thousand fountains hard
by him, gets no good from this, as he is not able to extinguish the
disorder, so is he that liveth continually in lusts. But if thou keep
to what is necessary, thou wilt never come to have this fear, but all
those things will go away, as well drunkenness as wantonness. Eat then
only so much as to break thy hunger, have only so much upon thee as to
be sheltered, and do not curiously deck thy flesh with clothing, lest
thou ruin it. For thou wilt make it more delicate, and wilt do injury
to its healthfulness, by unnerving it with so much softness. That thou
mayest have it then a meet vehicle for the soul, that the helmsman may
be securely seated over the rudder, and the soldier handle his arms
with ease, thou must make all parts to be fitly framed together. For it
is not the having much, but requiring little, that keeps us from being
injured. For the one man is afraid even if he is not wronged: this
other, even if he be wronged, is in better case than those that have
not been wronged, and even for this very thing is in the better
spirits. Let the object of our search be then, not how we can keep any
one from using us spitefully, but how even if he wish to do it, he may
be without the power. And this there is no other source whence to
obtain, save by keeping to necessaries, and not coveting anything more.
For in this way we shall be able to enjoy ourselves here, and shall
attain to the good things to come, by the grace and love toward man,
etc.
HOMILY XXV.
ROM. XIV. 1, 2.
"Him that is weak in the faith receive ye, but not to doubtful
disputations. For one believeth that he may eat all things; another,
who is weak, eateth herbs." I AM aware that to most what is here said
is a difficulty. And therefore I must first give the subject of the
whole of this passage, and what he wishes to correct in writing this.
What does he wish to correct then? There were many of the Jews which
believed, who adhered of conscience to the Law, and after their
believing, still kept to the observance of meats, as not having courage
yet to quit the service of the Law entirely. Then that they might not
be observed if they kept from swine's flesh only, they abstained in
consequence from all flesh, and ate herbs only, that what they were
doing might have more the appearance of a fast than of observance of
the Law.(*) Others again were farther advanced,
(<greek>teleioteroi</greek>) and kept up no one thing of
the kind, who became to those, who did keep them, distressing and
offensive, by re-
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proaching them, accusing them, driving them to despondency. Therefore
the blessed Paul, out of fear lest, from a wish to be right about a
trifle, they Should overthrow the whole, and from a wish to bring them
to indifferency about what they ate, should put them in a fair way for
deserting the faith, and out of a zeal to put everything right at once,
before the fit opportunity was come, should do mischief on vital
points, so by this continual rebuking setting them adrift from their
agreement in (<greek>omologias</greek>
<greek>eis</greek>) Christ, and so they should remain not
righted in either respect: observe what great judgment he uses and how
he concerns himself with both interests with his customary wisdom. For
neither does he venture to say to those who rebuke, Ye are doing amiss,
that he may not seem to be confirming the other in their observances;
nor again, Ye are doing right, lest he should make them the more
vehement accusers: but he makes his rebuke to square with each. And in
appearance he is rebuking the stronger, but he pours forth all he has
to say(1) against the other in his address to these. For the kind of
correction most likely to be less grating is, when a person addresses
some one else, while he is striking a blow at a different person, since
this does not permit the person rebuked to fly into a passion, and
introduces the medicine of correction unperceived. See now with what
judgment he does this, and how well-timed he is with it. For after
saying, "make not provision for the flesh to fulfil the lusts thereof,"
then he proceeds to the discussion of these points, that he might not
seem to be speaking in defence of those who were the rebukers, and were
for eating of anything. For the weaker part ever requires more
forethought. Wherefore he aims his blow against the strong, immediately
saying as follows, "Him that is weak in the faith." You see one blow
immediately given to him. For by calling him weak
(<greek>asqenounta</greek>), he points out that he is not
healthy (<greek>arrwston</greek>). Then he adds next,
"receive," and point out again that he requires much attention. And
this is a sign of extreme debility. "Not to doubtful disputations."(*)
See, he has laid on a third stripe. For here he makes it appear that
his error is of such a nature, that even those who do not transgress in
the same manner, and who nevertheless admit him to their affection, and
are earnestly bent upon curing him, are at doubt.(2) You see how m
appearance he is conversing with these, but is rebuking others secretly
and without giving offence. Then by placing. them beside each other,
one he gives encomiums, the other accusations. For he goes on to say,
"One believeth that he may eat all things," commending him on the score
of his faith. "Another who is weak, eateth herbs," disparaging this one
again, on the score of his weakness. Then since the blow he had given
was deadly (<greek>kairin</greek>), used hyperbolically),
he comforts him again in these words,
Ver. 3. "Let not him that eateth, despise him
that eateth not."
He does not say, let him alone, nor does he say, do
not blame him, nor yet, do not set him right; but do not reproach him,
do not "despise" him, to show they were doing a thing perfectly
ridiculous. But of this he speaks in other words. "Let not him which
eateth not, judge him that eateth." For as the more advanced made light
of these, as of little faith, and falsely healed, and spurious, and
still Judaizers, so they too judged these as law-breakers, or as given
to
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gluttony. And of these it is likely that many were of the Gentiles too.
Wherefore he proceeds, "for God hath received him. But in the other's
case he does not say this. And vet to be despised was the eater's
share, as a glutton, but to be judged, his that did not eat, as of
little faith. But he has made them change places, to show that he not
only does not deserve to be despised, but that he can even despise. But
do I condemn him? he means. By no means. For this is why he proceeds,
"for God hath received him." Why then speakest thou to him of the law,
as to a transgressor? "For God hath received him:" that is, has shown
His unspeakable grace about him, and hath freed him from all charges
against him; then again he turns to the strong.
Ver. 4. "Who art thou that judgest another man's
servant?"
Whence it appears that they too judged, and did not
despise only. "To his own Master he standeth or falleth." See here is
another stroke. And the indignation seems to be against the strong man,
and he attacks him. When he says, "Yea, he shall be holden up," he
shows that he is still wavering, and requireth so much attention as to
call in God as a physician for this, "for God," he says, "is able to
make him stand." And this we say of things we are quite in despair
about. Then, that he may not despair he both gives him the name of a
servant when he says, "Who art thou that judgest another man's
servant?" And here again he secretly attacks him. For it is not because
he does things worthy to exempt him from being judged, that I bid you
not judge him, but because he is Another's servant, that is, not thine,
but God's. Then to solace him again he does not say, "falleth," but
what? "standeth or falleth." But whether it be the latter or the
former, either of these is the Master's concernment, since the loss
also goes to Him, if he does fall, as the riches too, if he stand. And
this again if we do not attend to Paul's aim in not wishing them to be
rebuked before a fitting opportunity, is very unworthy of the mutual
care becoming for Christians. But (as I am always saying) we must
examine the mind with which it is spoken, and the subject on which it
is said and the object he would compass when he says it. But he makes
them respectful by no slight motive, when he says this: for what he
means is, if God, Who undergoeth the loss, hitherto doth nothing, how
can you be else than ill-timed and out of all measure exact, when
you seize on (<greek>agkwn</greek>, throttle) him and annoy
him?
Ver. 5. "One man esteemeth one day above another,
another esteemeth every day alike."
Here he seems to me to be giving a gentle hint about
fasting. For it is not unlikely that some who fasted were always
judging those who did not, or among the observances it is likely that
there were some that on fixed days abstained, and on fixed days did
not.[1] Whence also he says, "Let every man be fully persuaded in his
own mind." And in this way he released those who kept the observances
from fear, by saying that the thing was indifferent, and he removed
also the quarrelsomeness of those who attacked them, by showing that it
was no very desirable (or urgent,
<greek>perispoudaston</greek>) task to be always making a
trouble about these things. Yet it was not a very desirable task, not m
its own nature, but on account of the time chosen, and because they
were novices in the faith. For when he is writing to the Colossians, it
is with great earnestness that he forbids it, saying, "Beware lest any
man spoil you through philosophy and vain deceit, after the traditions
of men, after the elements of the world, and not after Christ." (Col.
ii. 8, see p. 4.) And again, "Let no man judge you in meat or in drink"
(ib. 16), and, "let no man beguile you of your reward." (ib. 18.) And
when writing to the Galatians with great precision, he exacts of them
Christian spirit and perfectness in this matter. But here he does not
use this vehemency, because the faith was lately planted in them. Let
us therefore not apply the phrase, "Let every man be persuaded in his
own mind," to all subjects. For when he is speaking of doctrines, hear
what he says, "If any one preacheth unto you any gospel other than that
ye have received, let him be accursed" (Gal. i. 9), "even" if it be "an
angel." And again, "I fear lest by any means as the serpent beguiled
Eve through his subtilty, so your minds should be corrupted." (2 Cor.
xi. 3.) And in writing to the Philippians, he says, "Beware of dogs,
beware of evil workers, beware of the concision." (Phil. iii. 2.) But
with the Romans, since it was not yet the proper time for setting
things of this sort right, "Let every man," he says, "be fully
persuaded in his own mind." For he had been speaking of fasting. It was
to clear away the vanity of the others and to release these from fear
then, that he said as follows:
Ver. 6. "He that regardeth the day, regardeth it
unto the Lord; and he that
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regardeth not the day, to the Lord he doth not regard it." And, "He
that eateth, eateth to the Lord, for he giveth God thanks; and he that
eateth not, to the Lord he eateth not, and giveth God thanks."
He still keeps to the same subject. And what he
means is about this. The thing is not concerned with fundamentals. For
the thing requisite is, if this person and the other are acting for
God's sake, the thing requisite is (these words are repeated 3 Mss.),
if both terminate in thanksgiving. For indeed both this than and that
give thanks to God. If then both do give thanks to God, the difference
is no great one. But let me draw your notice to the way in which here
also he aims unawares a blow at the Judaizers. For if the thing
required be this, the "giving of thanks," it is plain enough that he
which eateth it is that "giveth thanks," and not "he which eateth not."
For how should he, while he still holds to the Law? As then he told the
Galatians, "As many of you as are justified by the Law are fallen from
grace" (Gal. v. 4); so here he hints it only, but does not unfold it so
much. For as yet at was not time to do so. But for the present he bears
with it (see p. 337): but by what follows he gives it a further
opening. For where he says,
Ver. 7, 8. "For none of us liveth unto himself, and
no man dieth unto himself. For whether we live, we live unto the Lord;
and whether we die, we die unto the Lord," by this too he makes the
same clearer. For how can he that liveth unto the Law, be living unto
Christ? But this is not the only thing that he effects by this, he also
holds back the person who was in so much haste for their being set
right, and persuades him to be patient, by showing that it is
impossible for God to despise them, but that in due time He will set
them right. What is the force then of "none of us liveth to himself?"
It means, We are not free, we have a Master who also would have us
live, and willeth not that we die, and to whom both of these are of
more interest than to us. For by what is here said he shows that he
hath a greater concern for us than we have ourselves, and considereth
more than we do, as well our life to be wealth, as our death to be a
loss. For we do not die to ourselves alone, but to our Master also, if
we do die. But by death here he means that from the faith. However,
this were enough to convince us that He taketh care for us, in that it
is to Him we live, and to Him we die. Still he is not satisfied with
saying this, but proceeds further. For after saying, "Whether we live,
therefore, or die, we are the Lord's," and passing froth that death to
the physical one, that he may not give an appearance of harshness to
his language, he gives another very great indication of His care for
us. Now of what kind is this?
Ver. 9. "For to this end Christ both died, and rose,
and revived, that He might be Lord both of the dead and living."
And so let us at least convince thee, that He is
thoughtful for our salvation. For had He not had this great care for
us, where were the need of the Dispensation (or Incarnation,
<greek>oikonomias</greek>)? He then that hath shown so much
anxiety about our becoming His, as to take the form of a servant, and
to die, will He despise us after we have become so? This cannot be so,
assuredly it cannot! Nor would He choose to waste so much pains. "For
to this end (he says) he also died," as if any one were to say, Such an
one will not have the heart to despise his servant. For he minded his
own purse. (Cf. Ex. xxi. 21.) For indeed we are not so much in love
with money, as is He with our salvation. Wherefore it was not money,
but His own Blood that He gave as bail for us. And for this cause He
would not have the heart to give them up, for whom He had laid down so
great a price. See too how he shows that His power also is unspeakable.
For he says, "to this end He both died and revived, that He might be
Lord both of the dead and the living." And above he said, "for whether
we live or die, we are His." See what a wide extended Mastery! see what
unconquerable might! see what exact providence over us! For tell me
not, he means, of the living. Even for the departed He taketh care. But
if He doth of the departed, it is quite plain that He doth of the
living also. For He hath not omitted any point for this Mastery, making
out for Himself more claims than men do, and especially beside[1] all
other things in order to take care of us. For a man puts down money,
and for this clings strongly to his own slave. But He Himself paid down
His death; and the salvation of one who was purchased at so great a
price, and the Mastery over whom He had gained with so much anxiety and
trouble, He is not likely to count of no value. But this he says to
make the Judaizer abashed, and to persuade him to call to mind the
greatness of the benefit, and how that when dead he had come to be
alive, and that there was nothing that he gained from the Law, and how
that it would be the
525
last degree of unfeelingness, to leave Him Who had shown so much care
toward him, and run away back to the Law. After attacking him then
sufficiently, he relaxes again, and says,
Ver. 10. "But why dost thou judge thy brother? or
why dost thou set at nought thy brother?"
And so he seems to be setting them upon a level, but
from that he has said, he shows that the difference between them is
great. First then by the appellation of "brother" he does away with
disputatiousness, and then also by calling that awful day to their
mind. For after saying, "Why dost thou set at nought thy brother?" he
proceeds, "For we shall all stand before the judgment-seat of Christ."
And he seems indeed to be again rebuking the more
advanced in saying this, but he is putting the mind of the Judaizer to
confusion by not only calling for his reverence to the benefit that had
been done him, but also making him afraid of the punishment to come.
"For we shall all," he says, "stand before the judgment-seat of Christ."
Ver. 11, 12. "For it is written, As I live, saith
the Lord, every knee shall bow to Me, and every tongue shall confess to
God. So then every one of us shall give account of himself to God."
See how he again puts his mind into confusion, while
he seems to be rebuking the other. For he intimates some such thing, as
if he had said, How does it affect you? Are you to be punished for him?
But this he does not say, but hints at it by putting it in a milder
form, and saying, "For we shall all stand before the judgment-seat of
Christ:" and, "So then every one of us shall give account of himself to
God." And he introduces the prophet[1] in witness of the subjection of
all to Him, yea a subjection extended even to those in the Old
Testament, and of all absolutely. For he does not barely say every one
shall worship, but "shall confess," that is, shall given an account of
what he has done. Be in anxiety then as seeing the Master of all
sitting on his judgment-seat, and do not make schisms and divisions in
the Church, by breaking away from grace, and running over to the Law.
For the Law also is His. And why say I so of the Law? Even those in the
Law and those before the Law are His. And it is not the Law that will
demand an account of thee, but Christ, of thee and of all the human
race. See how he has released us from the fear of the Law. Then that he
may not seem to be saying this to frighten them for the occasion, but
to have come to it in the course he had proposed himself, he again
keeps to the same subject, and says,
Ver. 13. "Let us not therefore judge one another any
more: but judge this rather, that no man put a stumbling-block or an
occasion to fall in his brother's way."
This does not apply to one less than the other:
wherefore it may well fit with both, both the advanced man that was
offended at the observance of meats, and the unadvanced that stumbled
at the vehement rebuke given him. But consider, I pray you, the great
punishment we shall suffer, if we give offence at all. For if in a case
where the thing was against law, yet, as they rebuked unseasonably, he
forbade their doing it, in order that a brother might not be made to
offend and stumble; when we give an offence without having anything to
set right even, what treatment shall we deserve? For if not saving
others be a crime (and that it is so, he who buried the talent proves),
what will be the effect of giving him offence also? But what if he
gives himself the offence, you may say, by being weak? Why this is just
why thou oughtest to be patient. For if he were strong, then he would
not require so much attention. But now, since he is of the feebler
sort, he does on this ground need considerable care. Let us then yield
him this, and in all respects bear his burdens, as it is not of our own
sins only that we shall have to give an account, but for those also
wherein we cause others to offend. For if that account, were even by
itself hard to pass, when these be added too, how are we to be saved?
And let us not suppose, that if we can find accomplices in our sins,
that will be an excuse; as this will prove an addition to our
punishment. Since the serpent too was punished more than the woman, as
was the woman likewise more than the man (1 Tim. ii. 14); and Jezebel
also was punished more severely than Ahab, who had seized the vineyard;
for it was she that devised the whole matter, and caused the king to
offend. (1 Kings xxi. 23, 25, 29.) And therefore thou, when thou art
the author of destruction to others, wilt suffer more severely[2] than
those who have been subverted by thee. For sinning is not so ruinous as
leading others also into the same. Wherefore he speaks of those who
"not only do the same, but have pleasure in them that do them." (Rom.
i. 32.) And
526
so when we see any sinning, let us, so far from thrusting them on, even
pull them back from the pit of iniquity, that we may not have to be
punished for the ruin of others besides ourselves. And let us be
continually in mind of the awful judgment-seat, of the stream of fire,
of the chains never to be loosed, of the darkness with no light, the
gnashing of teeth, and the venomous worm. "Ah, but God is merciful I"
Are these then mere words? and was not that rich man punished for
despising Lazarus? Are not the foolish[1] virgins cast out of the
Bride-chamber? Do not they who did not feed Him go away into "the fire
prepared for the devil?" (Matt. xxv. 41.) Will not he that hath soiled
garments be "bound hand and foot" (ib. xxii. 13), and go to ruin? Will,
not he that demanded the hundred pence to be paid, be given over to the
tormentors? Is not that said of the adulterers[2] true, that "their
worm shall not die, nor their fire be quenched?"[3] (Mark ix. 43.) Are
these but mere threats then? Yea, it is answered. And from what source
pray dost thou venture to make such an assertion, and that too when
thou passest judgment of thine own opinion? Why, I shall be able to
prove the contrary, both from what He said, and from what He did. (See
John v. 22.) For if you will not believe by the punishments that are to
come, at least believe by those that have happened already. For what
have happened, and have come forth into reality, surely are not threats
and words. Who then was it that flooded the whole world, and affected
that baleful wreck, and the utter destruction of our whole race! Who
was it that after this hurled those thunders and lightnings upon the
land of Sodom? Who that drowned all Egypt in the sea? Who that consumed
the six hundred thousand men in the wilderness? Who that burnt up the
synagogue of Abiram? Who that bade the earth open her mouth for the
company of Core and Dathan, and swallow them up? Who that carried off
the threescore and ten thousand at one sweep in David's time? Shall I
mention also those that were punished individually! Cain, who was given
up to a continual vengeance? (the son of) Charmi,[4] who was stoned
with his whole family? Or him, that suffered the same thing for
gathering sticks on the sabbath? The forty children who were consumed
by those beasts, and obtained no pardon even on the score of their age?
And if you would see these same things even after the times of grace,
just consider what great suffering the Jews had, how the women ate
their children, some roasting them, and some consuming them in other
ways:[5] how after being given up to irremediable famine, and wars
varied and severe, they threw all previous catastrophes into the shade
by the exceeding greatness of their own calamities. For that it was
Christ Who did these things unto them, hear Him declaring as much, both
by parables, and clearly and explicitly. By parables, as when He says.
"But those that would not that I should reign over them, bring hither
and slay them" (Luke xix. 27); and by that of the vineyard, and that of
the marriage. But clearly and explicitly, as when He threatens that
they shall fall by the edge of the sword, and shall be led away captive
into the nations, and there shall be upon the earth "distress of
nations with perplexity, at the roaring of the sea and waves;[6] men's
hearts failing them for fear." (ib. xxi. 24, 25, 26.) "And there shall
be tribulation, such as there never was, no, nor ever shall be." (Matt.
xxiv. 21.) And what a punishment Ananias too and Sapphira suffered, for
the theft of a few pieces of money, ye all know. Seest thou not the
daily calamities also? Or have these too not taken place? Seest thou
not now men that are pining with famine? those that suffer
elephantiasis, or are maimed in body? those that live in constant
poverty, those that suffer countless irreparable evils? Now then will
it be reasonable for some to be punished, and some not? For if God be
not unjust (and unjust He is not), thou also wilt assuredly suffer
punishment, if thou sinnest. But if because He is merciful He doth not
punish, then ought not these either to have been punished. But now
because of these words of yours, God even here punisheth many, that
when ye believe not the words of the threatening, the deeds of
vengeance ye may at least believe. And since things of old do not
affright you so much, by things which happen in every generation, He
correcteth those that in every generation are growing listless. And
what is the reason, it may be said, why
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He doth not punish all here? That He may give the others an interval[1]
for repentance. Why then does He not take vengeance upon all in the
next world?" It is lest many should disbelieve in His providence. How
many robbers are there who have been taken, and how many that have left
this life unpunished? Where is the mercy of God then? it is my turn now
to ask of thee. For supposing no one at all had vengeance taken upon
him, then you might have taken refuge in this. But now that some are
punished, and some are not, though they be the worse sinners, how can
it be reasonable that there be not the same punishments for the same
sins? How can those punished appear to be else than wronged? What
reason is there then why all are not punished here? Hear His own
defence for these things. For when some had died by the falling of a
tower on them: He said to those who raised a question upon this,
"Suppose ye that they were sinners above all then? I tell you nay, but
except ye repent, ye shall all likewise perish" (Luke xiii. 4, 5); so
exhorting us not to feel confident when others suffer punishment, and
we ourselves, though we have committed many transgressions, do not. For
except we change our conduct, we assuredly shall suffer. And how, it
may be said, is it that we are to be punished without end for sinning a
short time here? how, I ask, is it that in this world,[3] those who in
a short moment of time have done one murder, are condemned to constant
punishment in the mines? "But it is not God that does this," it may be
said. How then came He to keep the man with a palsy for thirty and
eight years in so great punishments? For that it was for sins that He
punished him, hear what He says, "Behold, thou art made whole, sin no
more." (John v. 14.) Still it is said, he found a release. But the case
is not so with the other life. For that there, there will never be any
release,[4] hear from His own mouth, "Their worm will not die, nor
their fire be quenched." (Mark ix. 44.) And "these shall go into
everlasting life, but these into everlasting punishment." (Matt. xxv.
46.) Now if the life be eternal, the punishment is eternal. Seest thou
not how severely He threatened the Jews? Then have the things
threatened come to pass, or were those that were told them a mere talk?
"One stone shall not remain upon another." (Luke xxi. 6.) And has it
remained? But what, when He says, "There shall be tribulation such as
hath not been?" (Matt. xxiv. 21.) Has it not come then? Read the
history of Josephus, and thou wilt not be able to draw thy breath even,
at only hearing what. they suffered for their doings. This I say, not
that I may pain you, but that I may make you secure, and lest by having
humored you overmuch, I should but make a way for the endurance of
sorer punishments. For why, pray, dost thou not deem it right thou
shouldest be punished for sinning? Hath He not told thee all
beforehand? Hath He not threatened thee? not come to thy aid?[5] not
done things even without number for thy salvation's. sake? Gave He thee
not the layer of Regeneration, and forgave He not all thy former sins?
Hath He not after this forgiveness, and the layer, also given thee the
succor of repentance if thou sin? Hath He not made the way to
forgiveness of sins, even after all this, easy[5] to thee? Hear then
what He hath. enjoined: "If thou forgive thy neighbor, I also will
forgive thee" (ib. vi. 14), He says. What hardship is there in this?
"If ye judge the cause of the fatherless, and see that the widow have
right, come and let us converse together," He saith, "and if your sins
be as purple, I will make them white as snow." (Is. i. 17, 18.) What
labor is there here? "Tell thy sins, that thou mayest be justified."
(Is. xliii. 26. LXX.) What hardship is there in this? "Redeem thy sins
with alms." (Dan. iv. 24.) What toilsomeness is there in this? The
Publican said, "Be merciful to me a sinner," and "went down home
justified." (Luke xviii. 13, 14.) What labor is it to imitate the
Publican? And wilt thou not be persuaded even after this that there is
punishment and vengeance? At that rate thou wilt deny that even the
devil is punished For, "Depart," He says, "into the fire prepared for
the devil and his angels." (Matt. xxv. 41.) Now if there be no hell,
then neither is he punished. But if he is punished, it is plain that we
shall also. For we also
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have disobeyed, even if it be not in the same way. And how comest thou
not to be afraid to speak such daring things? For when thou sayest that
God is merciful, and doth not punish, if He should punish he will be
found in thy case to be no longer merciful. See then unto what language
the devil leadeth you? And what? are the monks that have taken up with
the mountains, and yield examples of such manifold self-denial,[1] to
go away without their crown? For if the wicked are not to be punished,
and there is no recompense made to any one, some one else will say,
perhaps, that neither are the good crowned. Nay, it will be said, For
this is suitable with God, that there should be a kingdom only, and not
a hell. Well then, shall the whoremonger, and the adulterer, and the
man who hath done evils unnumbered, enjoy the same advantages with the
man who has exhibited soberness and holiness, and Paul is to stand with
Nero, or rather even the devil with Paul? For if there be no hell and
yet there will be a Resurrection of all, then the wicked will attain to
the same good things! And who would say this? Who even of men that were
quite crazed? or rather, which of the devils even would say this? For
even they confess that there is a hell. Wherefore also they cried out
and said, "Art Thou come hither to torment us before the time?" (ib.
viii. 29.) How then comest thou not to fear and tremble, when even the
devils confess what thyself art denying? Or how is it that thou dost
not see who is the teacher of these evil doctrines? For he who deceived
the first man, and under the pretext of greater hopes, threw them out
even of the blessings they had in possession, he it is who now suggests
the saying and fancying of these things. And for this reason he
persuades some to suspect there is no hell, that he may thrust them
into hell. As God on the other hand threateneth hell, and made hell
ready, that by coming to know of it thou mightest so live as not to
fall into hell. And yet if, when there is a hell, the devil persuades
thee to these things, how came the devils to confess it, if it did not
exist,[2] whose aim and desire it is that we should not suspect
anything of the kind, that through fearlessness we might become the
more listless, and so fall with them into that fire? How then (it will
be said) came they to confess it? It was through their not bearing the
compulsion laid upon them. Taking all these things into consideration
then, let those who talk in this way leave off deceiving both
themselves and others since even for these words of theirs they will be
punished for detracting (<greek>diasurontes</greek>) from
those awful things, and relaxing the vigor[3] of many who are minded to
be in earnest, and do not even do as much as those barbarians, for
they, though they were ignorant of everything, when they heard that the
city was to be destroyed, were so far from disbelieving, that they even
groaned, and girded themselves with sackcloth, and were confounded, and
did not cease to use every means until they had allayed the wrath.
(Jonah iii. 5.) But dost thou, who hast had so great experience of
facts and of teaching, make light of what is told thee? The contrary
then will be thy fate. For as they through fear of the words had not to
undergo the vengeance in act, so thou who despisest the threatening by
words, wilt have to undergo the punishment in very deed. And if now
what thou art told seems a fable to thee, it will not, however, seem so
when the very things convince thee, in that Day. Have you never noticed
what He did even in this world? How when He met with two thieves, He
counted them not worthy of the same estate, but one He led into the
Kingdom, and the other He sent away into Hell? And why speak I of a
robber and murderer? For even the Apostle He did not spare, when he had
become a traitor, but even when He saw him rushing to the halter, and
hanging, and bursting asunder in the midst (for he did "burst asunder,
and all his bowels gushed out") (Acts i. 18), still when He foresaw all
these things, He let him suffer all the same, giving thee froth the
present a proof of all that is in the other world also. Do not then
cheat yourselves, through being persuaded of the devil. These devices
are his. For if both judges, and masters, and teachers, and savages,
respect the good, and punish the evil, with what reason is the contrary
to be the case with God, while the good man and he who is not so are
deemed worthy of the same estate? And when will they leave off their
wickedness? For they who now are expecting punishment, and are amongst
so many terrors, those from the judges and from the laws, and yet do
not for this depart from iniquity; when on their departing this life
they are to lay aside even this fear, and are not only not to be cast
into hell, but are even to obtain a kingdom; when will they leave doing
529
wickedly? Is this then mercy, pray? to add to wickedness, to set up
rewards for iniquity, to count the sober and the unchastened, the
faithful and the irreligious, Paul and the devil, to have the same
deserts? But how long am I to be trifling? Wherefore I exhort you to
get you free from this madness, and having grown to be your own
masters, persuade your souls to fear and to tremble, that they may at
once be saved from the hell to come, and may, after passing the life in
this world soberly, attain unto the good things to come by the grace
and love towards man, etc.
HOMILY XXVI.
ROM. XIV. 14.
"I know, and am persuaded by (Gr. in) the Lord Jesus, that there is
nothing unclean of itself, but to him that esteemeth anything to be
unclean, to him it is unclean."
AFTER first rebuking the person who judgeth his
brother, and moving him to leave off this reproaching, he then explains
himself further upon the doctrinal part, and instructs in a
dispassionate tone the weaker sort, displaying in this case too a great
deal of gentleness. For he does not say he shall be punished, nor
anything of the sort, but merely disburdens him of his fears in the
matter, and that with a view to his being more easily persuaded with
what he tells him; and he says, "I know, and am persuaded." And then to
prevent any of those who did not trust him (or "believe,"
<greek>twn</greek> <greek>ou</greek>
<greek>pistwn</greek>) saying, And what is it to us if thou
art persuaded? for thou art no trustworthy evidence to be set in
competition with so great a law, and with oracles brought down from
above, he proceeds, "in the Lord." That is, as having learned from Him,
as having my confidence from Him. The judgment then is not one of the
mind of man. What is it that thou art persuaded of and knowest? Tell
us. "That there is nothing unclean of itself." By nature, he says,
nothing is unclean but it becomes so by the spirit in which a man uses
it. Therefore it becomes so to himself only, and not to all. "For to
him that esteemeth anything to be unclean, to him it is unclean." What
then? Why not correct thy brother, that he may think it not unclean?
Why not with full authority call him away from this habit of mind and
conception of things, that he may never make it common? My reason is,
he says, I am afraid to grieve him. Wherefore he proceeds,
Ver. 15. "But if thy brother be grieved with thy
meat, now walkest thou not charitably."
You see how far, for the present, he goes in
affection for him, showing that he makes so great account of him,
that with a view not to grieve him he does not venture even to enjoin
things of great urgency, but by yieldingness would rather draw him to
himself, and by charity. For even when he has freed him of his fears,
he does not drag him and force him, but leaves him his own master. For
keeping a person from meats is no such matter as overwhelming with
grief.[1] You see how much he insists upon charity. And this is because
he is aware that it can do everything. And on this ground he makes
somewhat larger demand upon them. For so far he says from its being
proper for them to distress you at all, the), ought even, if need be,
not to hesitate at condescending to you. Whence he proceeds to say,
"Destroy not him with thy meat, for whom Christ died." Or dost thou not
value thy brother enough even to purchase his salvation at the price of
abstinence from meats? And yet Christ refused not to become a slave,
nor yet to die for him; but thou dost not despise even food, that thou
mayest save him. And yet with it all Christ was not to gain all, yet
still He died for all; so fulfilling His own part. But art thou aware
that by meat thou art overthrowing him in the more important matters,
and yet makest a disputing? And him who is the object of such care unto
Christ, dost thou consider so contemptible, and dishonor one whom He
loveth? Yet He died not for the weak only, but even for an enemy. And
wilt not thou refrain from meats even, for him that is weak? Yet Christ
did what was greatest even, but thou not even the less. And He was
Master, thou a brother. These words then were enough to tongue-tie him.
For they show him to be of a little spirit, and after having the
530
benefit of great things from God, not to give in return even little
ones.
Ver. 16, 17. "Let not then your good be evil spoken
of. For the kingdom of God is not meat and drink."
By their "good," he means here either their faith,
or the hope of rewards hereafter, or the perfectness of their religious
state.[*] For it is not only that you fail to profit your brother, he
means, but the doctrine itself, and the grace of God, and His gift, you
cause to be evil spoken of. Now when thou tightest, when thou
quarrellest, when thou art vexatious, when thou makest schism in the
Church, and reproachest thy brother, and art distant with him, those
that are without will speak evil of you. And so good is so far from
coming of this, that just the opposite is the case. For your good is
charity, love of the brotherhood, being united, being bound together,
living at peace, living in gentleness
(<greek>epieikeias</greek>). He again, to put an end to his
fears and the other's disputatious-ness, says, "For the kingdom of God
is not meat and drink." Is it by these, he means, that we are to be
approved? As he says in another passage too,[1] "Neither if we eat are
we the better, neither it we eat not are we the worse." And he does not
need any proof, but is content with stating it. And what he says is
this, If thou eatest, does this lead thee to the Kingdom? And this was
why, by way of satirizing them as mightily pleased with themselves
herein, he said, not "meat" only, but "drink." What then are the things
that do bring us here? "Righteousness, and peace, and joy," and a
virtuous life, and peace with our brethren (whereto this
quarrelsomeness is opposed), the joy from unanimity, which this
rebuking puts an end to. But this he said not to one party only, but to
both of them, it being a fit season for saying it to both. Then as he
had mentioned peace and joy, but there is a peace and joy over bad
actions also, he adds, "in the Holy Ghost." Since he that ruins his
brother, hath at Once subverted peace, and wronged joy, more grievously
than he that plunders money. And what is worse is, that Another saved
him, and thou wrongest and ruinest him. Since then eating, and the
supposed perfect state, does not bring in these virtues, but the things
subversive of them it does bring in, how can it be else than right to
make light of little things, in order to give firmness to great ones?
Then since this rebuking took place in some degree out of vanity, he
proceeds to say,
Ver. 18. "For he that in these things serveth
Christ, is acceptable to God, and approved of men."
For they will not admire thee so much for thy
perfect state, as all will for peace and amity. For this is a goodly
thing, that all will have the benefit of, but of that not one even will.
Ver. 19. "Let us therefore follow after the things
which make for peace, and things wherewith one may edify one another:"
This applies to the other, that he may grow
peaceable. But the other to the latter too, that he may not destroy his
brother. Still he has made both apply to either again, by saying, "one
another," and showing that without peace it is not easy to edify.
Ver. 20. "For meat destroy not the work of God."
Giving this name to the salvation of a brother, and
adding greatly to the fears, and showing that he is doing the opposite
of that he desires. For thou, he says, art so far from building up as
thou intendest, that thou dost even destroy, and that a building too
not of man but of God, and not for any great end either, but for a
trivial thing. For it was "for meat," he says. Then lest so many
indulgences should confirm the weaker brother in his misconception, he
again becomes doctrinal, as follows,
"All things indeed are pure, but it is evil for that
man who eateth with offence."
Who does it, that is, with a bad conscience. And so
if you should force him, and he should eat, there would be nothing
gained. For it is not the eating that maketh unclean, but the intention
with which a man eats. If then thou dost not set that aright, thou hast
done all to no purpose, and hast made things worse: for thinking a
thing unclean is not so bad as tasting it when one thinks it unclean.
Here then you are committing two errors, one by increasing his
prejudice through your quarrel- someness, and another by getting him to
taste of what is unclean. And so, as long as you do not persuade him,
do not force him.
Ver. 21. "It is good neither to eat flesh, nor to
drink wine, nor anything whereby thy brother stumbleth, or is offended,
or is made weak."
Again, he requires the greater alternative, that
they should not only not force him, but
531
even condescend to him. For he often did this himself also, as when he
circumcised (Acts xvi. 3), when he was shorn (ib. xviii. 18), when he
sacrificed that Jewish sacrifice. (ib. xxi. 26, see p. 126). And he
does not say to the man "do so," but he states it in the form of a
sentiment to prevent again making the other, the weaker man, too
listless. And what are his words? "It is good not to eat flesh." And
why do I say flesh? if it be wine, or any other thing of the sort
besides, which gives offence, refrain. For nothing is so important as
thy brother's salvation. And this Christ shows us, since He came from
Heaven, and suffered all that He went through, for our sakes. And let
me beg you to observe, how he also drives it home upon the other, by
the words "stumbleth, or is offended, or is made weak." And do not tell
me (he means) that he is so without reason but, that thou hast power to
set it right. For the other has a sufficient claim to be helped in his
weakness, and to thee this were no loss not being a case of hypocrisy
(Gal. ii. 13), but of edification and economy. For if thou force him,
he is at once destroyed, and will condemn thee, and fortify himself the
more in not eating. But if thou condescend to him, then he will love
thee, and will not suspect thee as a teacher, and thou wilt afterwards
gain the power of sowing imperceptibly in him the right views. But if
he once hate thee, then thou hast closed the entrance for thy
reasoning. Do not then compel him, but even thyself refrain for his
sake, not refraining from it as unclean, but because he is offended,
and he will love thee the more. So Paul also advises when he says, "It
is good not to eat flesh," not because it was unclean, but because the
brother is offended and is weak.
Ver. 22. "Hast thou faith? have it to thyself."
Here he seems to me to be giving a gentle warning to
the more advanced on the score of vanity. And what he says is this,
Dost thou wish to show me that thou art perfect, and fully furnished?
Do not show it to me, but let thy conscience suffice. And by faith, be
here means that concerned not with doctrines, but with the subject in
hand. For of the former it says, "With the mouth confession is made
unto salvation" (Rom. x. 10); and, "Whosoever shall deny Me before men,
him will I also deny."[1] (Luke ix. 26.) For the former by not being
confessed, ruins us; and so does this by being confessed unseasonably.
"Happy is he that condemneth not himself in the thing which he
alloweth."[*] Again he strikes at the weaker one, and gives him (i.e.
the stronger) a sufficient crown, in that of his conscience. Even if no
man see, that is, thou art able to be happy in thyself. For after
saying, "Have it to thyself," to prevent his thinking this a
contemptible tribunal, he tells him this is better to thee than the
world.[2] And if all accuse thee, and thou condemn not thyself, and thy
conscience lay no charge against thee, thou art happy. But this is a
statement he did not make to apply to any person whatever. For there
are many that condemn not themselves, and yet are great transgressors:
and these are the most miserable of men. But he still keeps to the
subject in hand.
Ver. 23. "And he that doubteth is condemned if he
eat."
Again, it is to exhort him to spare the weaker, that
he says this. For what good is it if he eat in doubt, and condemn
himself? For I approve of him, who both eateth, and doeth it not with
doubting. See how he induces him not to eating only, but to eating with
a good conscience too. Then he mentions likewise the reason why he is
condemned. continuing in these words,
"Because he eateth not of faith." Not because it is
unclean, but because it is not of faith. For he did not believe that it
is clean, but though unclean he touched it. But by this he shows them
also what great harm they do by compelling men, and not persuading
them, to touch things which had hitherto appeared unclean to them, that
for this at all events they might leave rebuking. "For whatsoever is
not of faith is sin." For when a person does not feel sure, nor believe
that a thing is clean, how can he do else than sin? Now all these
things have been spoken by Paul of the subject in hand, not of
everything. And observe what care he takes not to offend any; and he
had said before, "If thy brother be grieved with thy meat, now walkest
thou not charitably." But if one should not grieve him, much less ought
one to give him offence. And again, "For meat destroy not the work of
God." For if it were a grievous act of iniquity to throw down a Church,
much more so is it to do so to the spiritual Temple. Since a man is
more dig-
532
nified than a Church: for it was not for walls that Christ died, but
for these temples.
Let us then watch our own conduct on all sides, and
afford to no one ever so little handle. For this life present is a
race-course and we ought to have thousands of eyes (Hilary in Ps.
cxix.) on every side, and not even to fancy that ignorance will be an
adequate excuse. For there is such a thing, there certainly is, as
being punished for ignorance, when the ignorance is inexcusable. Since
the Jews too were ignorant. yet not ignorant in an excusable way. And
the Gentiles were ignorant, but they are without excuse. (Rom. i. 20.)
For when thou art ignorant of those things which it is not possible to
know, thou wilt not be subject to any charge for it: but when of things
easy and possible, thou wilt be punished with the utmost rigor. Else if
we be not excessively supine, but contribute our own share to its full
amount, God will also reach forth His hand unto us in those things
which we are ignorant of. And this is what Paul said to the Philippians
likewise. "If in anything ye be otherwise minded, God shall reveal even
this unto you." (Phil. iii. 15.) But when we are not willing to do even
what we are masters of, we shall not have the benefit of His assistance
in this either. And this was the case with the Jews too. "For
this cause," He says, "speak I unto them in parables, because seeing
they see not." (Matt. xiii. 13.) In what sense was it that seeing they
saw not? They saw devils cast out, and they said, He hath a devil. They
saw the dead raised, and they worshipped not, but attempted to kill
Him. But not of this character was Cornelius. (ib. xii. 24.) For this
reason then, when he was doing the whole of his duty with sincerity,
God added unto him' that which was lacking also. Say not then, how came
God to neglect such and such a one who was no formalist
(<greek>aplastos</greek>) and a good man, though a Gentile?
For in the first place no man can possibly know for certain whether a
person is no formalist,[1] but He only who "formed
(<greek>plasanti</greek>) the hearts severally." (Ps.
xxxiii. (xxxii.) 15, LXX.) And then there is this to be said too, that
perchance (<greek>pollakis</greek>) such an one was neither
thoughtful nor earnest. And how, it may be said, could be, as being
very uninformed? (<greek>aplastos</greek>.) Let me beg you
to consider then this simple and single-hearted man, and take notice of
him in the affairs of life, and you will see him a pattern of the
utmost scrupulousness, such that if he would have shown it in spiritual
matters he would not have been overlooked: for the facts of the truth
are clearer than the sun. And wherever a man may go, he might easily
lay hold of his own salvation, if he were minded, that is, to be
heedful, and not to look on this as a by-work. For were the
doings shut up into Palestine, or in a little corner of the world? Hast
thou not heard the prophet say, "All shall know Me from the least even
to the greatest?" (Jer. xxxi. 34; Heb. viii. 11.) Do not you see the
things themselves uttering the truth? How then are these to be excused,
seeing as they do the doctrine of the truth spread far and wide, and
not troubling themselves, or caring to learn it? And dost thou require
all this, it is asked, of a rude savage? Nay not of a rude savage only,
but of any who is more savage than men of the present day. For why is
it, pray, that in matters of this world he knows how to answer when he
is wronged, and to resist when he has violence done him, and do and
devise everything to prevent his ever having his will thwarted even in
the slightest degree; but in spiritual concerns he has not used this
same judgment? And when a man worships a stone, and thinks it a god, he
both keeps feasts to it, and spends money on it, and shows much fear
towards it, and in no case becomes listless from his simpleness. But
when he has to seek to the very and true God, do you then mention
singleness and simpleness to me? These things are not so, assuredly
they are not! For the complaints are those of mere listlessness. For
which do you think the most simple and rude, those in Abraham's day or
those now? (Josh. xxiv. 2.) Clearly the former. And when that it was
easiest to find religion out now or then? Clearly now. For now the Name
of God is proclaimed even by all men, and the Prophets have preached,
the things come to pass, the Gentiles been convinced.[2] (Gen. xxxii.
29; Judges xiii. 18.) But at that day the majority were still in an
uninstructed state, and sin was dominant. And there was no law to
instruct, nor prophets, nor miracles, nor doctrine, nor multitude of
men acquainted with it, nor aught else of the kind, but all things then
lay as it were in a deep darkness, and a night moonless and stormy. And
yet even then that wondrous and noble man, though the obstacles were so
great, still knew God and practised virtue, and led many to the same
zeal; and this though he had not even the wisdom of those without.[3]
For how should he, when
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there were no letters even yet invented? Yet still he brought his own
share in, and God joined to bring in what was lacking to him. For you
cannot say even this, that Abraham received his religion from his
fathers, because he (Terah, see Josh. xxiv. 2.) was an idolater. But
still, though he was from such forefathers and was uncivilized, and
lived among uncivilized people, and had no instructor in religion, yet
he attained to a knowledge of God, and in comparison with all his
descendants, who had the advantage both of the Law and the Prophets, he
was so much more illustrious as no words can express. Why was it then?
It was because in things of this world he did not give himself any
great anxiety, but in things of the spirit he applied his whole
attention. (In Gen. Hem. 33, etc.) And what of Melchizedek? was not he
also born about those times, and was so bright as to be called even a
priest of God? (In Gen. Hem. 35, 36.) For it is impossible in the
extreme, that the sober-minded (<greek>nhfonta</greek>)
should ever be overlooked. And let not these things be a trouble to us,
but knowing that it is the mind with which in each case the power lies,
let us look to our own duties, that we may grow better. Let us not be
demanding an account of God or enquire why He let such an one alone,
but called such an one. For we are doing the same as if a servant that
had given offence were to pry into his master's housekeeping. Wretched
and miserable man, when thou oughtest to be thoughtful about the
account thou hast to give, anti how thou wilt reconcile thy master,
dost thou call him to account for things that thou art not to give an
account of, passing over those things of which thou art to give a
reckoning?[1]What am I to say to the Gentile? he asks. Why, the same
that I have been saying. And look not merely to what thou shalt say to
the Gentile, but also to the means of amending thyself? When he is
offended by examining into thy life, then consider what thou wilt say.
For if he be offended, thou wilt not be called to a reckoning for him,
but if it be thy way of life by which he is injured, thou wilt have to
undergo the greatest danger. When he seeth thee philosophizing about
the kingdom, and fluttering at the things of this life, and at once
afraid about hell, and trembling at the calamities of this life, then
lay it to mind. When he sees this, and accuses thee, and says, If thou
art in love with the Kingdom, how is it thou dost not look down upon
the things of this life? If thou art expecting the awful judgment, why
dost thou not despise the terrors of this world? If thou hopest for
immortality, why dost thou not think scorn of death? When he says this,
be thou anxious what defence thou wilt make. When he sees thee
trembling at the thought of losing thy money, thee that expectest the
heavens, and exceedingly glad about a single penny, and selling thy
soul again for a little money, then lay it to mind. For these are the
things, just these, that make the Gentiles stumble. And so, if thou art
thoughtful about his salvation, make thy defence on these heads, not by
words, but by actions. For it is not through that question that anybody
ever blasphemed God, but through men's bad lives it is, that there are
thousands of blasphemies in all quarters. Set him right then. For the
Gentile will next ask thee, How am I to know that God's commands are
feasible? For thou that art of Christian extraction, and hast been
brought up in this fine religion, dost not do anything of the kind. And
what will you tell him? You will be sure to say, I will show you others
that do; monks that dwell in the deserts. And art thou not ashamed to
confess to being a Christian, and yet to send to others, as unable to
show that you display the temper of a Christian? For he also will say
directly, What need have I to go to the mountains, and to hunt up the
deserts? For if there is no possibility for a person who is living in
the midst of cities to be a disciple, this is a sad imputation on this
rule of conduct, that we are to leave the cities, and run to the
deserts. But show me a man who has a wife, and children, and family,
and yet pursueth wisdom. What are we then to say to all this? Must we
not hang down our heads, and be ashamed? For Christ gave us no such
commandment; but what? "Let your light shine before men" (Matt. v. 16),
not mountains, and deserts, and wildernesses, and out-of-the-way
places. And this I say, not as abusing those who have taken up with the
mountains, but as bewailing those that dwell in cities, because they
have banished virtue from thence. Wherefore I beseech you let us
introduce the discipline they have there here also, that the cities may
become cities indeed. This will improve the Gentile. This will free him
from countless offences. And so if thou wouldest set him free from
scandal, and thyself enjoy rewards without number, set thy own life in
order, and make it shine forth upon all sides, "that men may see your
good works, and glorify your Father which is in heaven." For so we also
shall enjoy that unutterable and great glory, which God grant that we
may all attain to, by the grace and love toward man, etc.
534
HOMILY XXVII.
ROM. XVI. 25-27.
"Now to Him that is of power to stablish you according to my Gospel,
and the preaching of Jesus Christ according to the revelation of the
mystery, which was kept secret since the world began, but now is made
manifest, and (Mss. <greek>te</greek> which Sav. omits) by
the Scriptures of the Prophets, according to the commandment of the
everlasting God, made known to all nations for the obedience of faith:
to God only wise, to Him be glory through Jesus Christ our Lord.
Amen."[1]
IT is always a custom with Paul to conclude his
exhortation with prayers and doxologies. For he knows that the thing is
one of no slight importance. And it is out of affectionateness and
caution that he is in the habit of doing this. For it is the character
of a teacher devoted to his children, and to God, not to instruct them
in words only, but by prayer too to bring upon his teaching the
assistance which is from God. And this he does here also. But the
connection is as follows: "To Him that is of power to stablish you, be
glory for ever. Amen." For he again clings to those weak brethren, and
to them he directs his discourse. For when he was rebuking, he made all
share his rebuke; but now, when he is praying, it is for these that he
wears the attitude of a suppliant. And after saying, "to stablish," he
proceeds to give the mode of it, "according to my Gospel;" and this was
what one would do to show that as yet they were not firmly fixed, but
stood, though with wavering. Then to give a trustworthiness to what he
says, he proceeds, "and the preaching of Jesus Christ;" that is, which
He Himself preached. But if He preached it, the doctrines are not ours,
but the laws are of Him. And afterwards, in discussing the nature of
the preaching, He shows that this gift is one of much benefit, and of
much honor; and this he first proves from the person of the declarer
thereof, and then likewise from the things declared. For it was glad
tidings. Besides, from His not having made aught of them known to any
before us. And this he intimates in the words, "according to the
revelation of the mystery." And this is a sign of the greatest
friendliness, to make us share in the mysteries, and no one before us.
"Which was kept secret since the world began, but now is made
manifest." For it had been determined long ago, but was only manifested
now. How was it made manifest? "By the Scriptures of the Prophets."
Here again he is releasing the weak person from fear. For what dost
thou fear? is it lest[2] thou depart from the Law? This the Law wishes,
this it foretold from of old. But if thou pryest into the cause of its
being made manifest now, thou art doing a thing not safe to do, in
being curious about the mysteries of God, and calling Him to account.
For we ought not with things of this nature to act as busybodies, but
to be well pleased and content with them. Wherefore that he might
himself put a check upon a spirit of this sort, he adds, "according to
the commandment of the everlasting God, for the obedience of faith."
For faith requires obedience, and not curiosity. And when God commands,
one ought to be obedient, not curious. Then he uses another argument to
encourage them, saying "made known to all nations." That is, it is not
thou alone but the whole world that is of this Creed, as having had not
man, but God for a Teacher. Wherefore also he adds, "through Jesus
Christ." But it was not only made known, but also confirmed. Now both
are His work. And on this ground too the way it is to be read is,[3]
"Now to Him that is of power to stablish you through Jesus Christ;"
and, as I was saying, he ascribes them both to Him; or rather, not both
of these only, but the glory belonging (or ascribed, Gr.
<greek>thn</greek> <greek>eis</greek>) to the
Father also. And this too is why he said, "to Whom be glory forever,
Amen." And he uses a doxology again through awe at the
535
incomprehensibleness of these mysteries. For even now they have
appeared, there is no such thing as comprehending them by rea-sonings,
but it is by faith we must come to a knowledge of them, for in no other
way can we. He well says, "To the only wise God." For if you will only
reflect how He brought the nations in, and blended them with those who
in olden time had wrought well, how He saved those who were desperate,
how He brought men not worthy of the earth up to heaven, and brought
those who had fallen from the present life into that undying and
unalterable life, and made those who were trampled down by devils to
vie with Angels, and opened Paradise, and put a stop to all the old
evils, and this too in a short time and by an easy and compendious way,
then wilt thou learn His wisdom;--when thou seest that which neither
Angels nor Archangels knew, they of the Gentiles learnt on a sudden
through Jesus. (2 Mss. add "then wilt thou know His power.") Right then
is it to admire His wisdom, and to give Him glory! But thou keepest
dwelling over little things, still sitting under the shadow. And this
is not much like one that giveth glory. For he who has no confidence in
Him, and no trust in the faith, does not bear testimony to the grandeur
of His doings. But he himself offers glory up in their behalf, in order
to bring them also to the same zeal. But when you hear him say, "to the
only wise God," think not that this is said in disparagement of the
Son. For if all these things whereby His wisdom is made apparent were
done (or made, see John i. 3) by Christ, and without Him no single one,
it is quite plain that he is equal in wisdom also. What then is the
reason of his saying" only?" To set Him in contrast with every created
being. After giving the doxology[*] then, he again goes from prayer to
exhortation, directing his discourse against the stronger, and saying
as follows:
Chap. xv. ver. 1. "We then that are strong, ought
"--it is "we ought," not "we are so kind as to." What is it we ought to
do?--" to bear the infirmities of the weak."
See how he has roused their attention by his
praises, not only by calling them powerful, but also by putting them
alongside of himself. And not by this only, but by the advantage of the
thing he again allures them, and by its not being burdensome. For thou,
he says, art powerful, and art no whir the worse for condescending. But
to him the hazard is of the last consequence, if he is not borne with.
And he does not say the infirm, but the "infirmities of the weak," so
drawing him and bending him to mercy. As in another place too he says,
"Ye that are spiritual restore such an one." (Gal. vi. I) Art thou
become powerful? Render a return to God for making thee so. But render
it thou wilt if thou settest the weakness of the sickly right. For we
too were weak, but by grace we have become powerful. And this we are to
do not in this case only, but also in the case of those who are weak in
other respects. As, for instance, if any be passionate, or insolent, or
has any such like failing bear with him. And how is this to be? Listen
to what comes next. For after saying "we ought to bear," he adds, "and
not to please ourselves."
Ver. 2. "Let every one of us please his neighbor for
his good to edification."
But what he says is this. Art thou powerful? Let the
weak have trial of thy power. Let him come to know thy strength; please
him. And he does not barely say please, but for his good, and not
barely for his good, lest the advanced person should say, See I am
drawing him to his good! but he adds, "to edification." And so if thou
be rich or be in power, please not thyself, but the poor and the needy,
because in this way thou wilt at once have true glory to enjoy, and be
doing much service. For glory from things of the world soon flies away,
but that from things of the Spirit is abiding, if thou do it to
edification. Wherefore of all men he requires this. For it is not this
and that person that is to do it, but "each of you." Then since it was
a great thing he had commanded them, and had bidden them even relax
their own perfectness in order to set right the other's weakness; he
again introduces Christ, in the following words:
Ver. 3. "For even Christ pleased not Himself."
And this he always does. For when he was upon the
subject of alms, he brought Him forward and said, "Ye know the grace of
the Lord, that though He was rich, yet for our sakes he became poor."
(2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him
that he exhorted in the words "As Christ also loved us." (Eph. v. 25.)
And
536
when he was giving advice about bearing shame and dangers, he took
refuge in Him and said, "Who for the joy that was set before Him
endured the Cross, despising the shame." (Heb. xii. 2). So in this
passage too he shows how He also did this, and how the prophet
proclaimed it from of old. Wherefore also he proceeds:
"The reproaches of them that reproached Thee fell
upon Me." (Ps. lxix. 9.) But what is the import of, "He pleased not
Himself?" He had power not to have been reproached, power not to have
suffered what He did suffer, had He been minded to look to His own
things. But yet He was not so minded. But through looking to our good
He neglected His own. And why did he not say, "He emptied Himself?"
(Phil. ii. 7.) It is because this was not the only thing he wished to
point out, that He became man, but that He was also ill-treated, and
obtained a bad reputation with many, being looked upon as weak. For it
says, "If Thou be the Son of God, come down from the Cross." (Matt.
xxvii. 40). And, "He saved others, Himself He cannot save." (ib. 42).
Hence he mentions a circumstance which was available for his present
subject, and proves much more than he undertook to do; for he shows
that it was not Christ alone that was reproached, but the Father also.
"For the reproaches of them that reproached Thee fell," he says, "upon
Me." But what he says is nearly this, What has happened is no new or
strange thing. For they in the Old Testament who came to have a habit
of reproaching Him, they also raved against His Son. But these things
were written that we should not imitate them. And then he supplies (Gr.
anoints) them for a patient endurance of temptations.
Ver. 4. "For whatsoever things were written
aforetime," he says, "were written for our learning, that we, through
patience and comfort of the Scriptures, might have hope."
That is, that we might not fall away, (for there are
sundry conflicts within and without), that being nerved and comforted
by the Scriptures, we might exhibit patience, that by living in
patience we might abide in hope. For these things are productive of
each other, patience of hope, and hope of patience. And both of them
are brought about by the Scriptures. Then he again brings his discourse
into the form of prayer, and says,
Ver. 5. "Now the God of patience and consolation
grant you to be like-minded one towards another, according to Christ
Jesus."
For since he had given his own advice, and had also
urged the example of Christ, he added the testimony of the Scriptures
also, to show that with the Scripture Himself giveth patience also. And
this is why he said, "Now the God of patience and consolation grant you
to be like-minded one towards another, according to Christ Jesus." For
this is what love would do, be minded toward another even as toward
himself. Then to show again that it is not mere love that he requires,
he adds, "according to Christ Jesus." And this he does, in all places,
because there is also another sort of love. And what is the advantage
of their agreeing?
Ver. 6. "That ye may with one mind," he says, "and
one mouth, glorify God, even the Father of our Lord Jesus Christ."
He does not say merely with one mouth, but bids us
do it with one will also. See how he has united the whole body into
one, and how he concludes his address again with a doxology, whereby he
gives the utmost inducement to unanimity and concord. Then again from
this point he keeps to the same exhortation as before, and says,
Ver. 7. "Wherefore receive ye one another, as Christ
also received us, to the glory of God."
The example again is as before, and the gain
unspeakable. For this is a thing that doth God especial glory, the
being closely united. And so if even against thy will (Field "being
grieved for His sake," after Savile, but against Mss.) and for His
sake, thou be at variance with thy brother, consider that by putting an
end to thine anger thou art glorifying thy Master, and if not on thy
brother's account, for this at all events be reconciled to him: or
rather for this first. For Christ also insists upon this upon all
possible grounds,[1] and when addressing His Father he said, "By this
shall all men know that Thou hast sent Me, if they be one." (John xvii.
21.)
Let us obey then, and knit ourselves to one another.
For in this place it is not any longer the weak, but all that he is
rousing. And were a man minded to break with thee, do not thou break
also. Nor give utterance to that cold saying, "Him I love that loveth
me; if my right eye does not love me, I tear it out." For these are
satanical sayings, and fit for publicans, and the little spirit of the
Gentiles. But thou that art called to a greater citizenship, and are
enrolled in the books of Heaven, art liable to greater laws. Do not
speak in this way, but when he is not minded to love thee, then display
the more love, that thou mayest draw him to thee. For
537
he is a member; and when by any force a member is sundered from the
body, we do everything to unite it again, and then pay more attention
to it. For the reward is the greater then, when one draws to one a
person not minded to love. For if He bids us invite to supper those
that cannot make us any recompense, that what goes for recompense may
be the greater, much more ought we to do this in regard to friendship.
Now he that is loved and loveth, does pay thee a recompense. But he
that is loved and loveth not, hath made God a debtor to thee in his own
room. And besides, when he loves thee he needs not much pains; but when
he loves thee not, then he stands in need of thy assistance. Make not
then the cause for painstaking a cause for listlessness;and say not,
because he is sick, that is the reason I take no care of him (for a
sickness indeed the dulling of love is), but do thou warm again that
which hath become chilled. But suppose he will not be warmed, "what
then?" is the reply. Continue to do thy own part. "What if he grow more
perverse?" He is but procuring to thee so much greater return, and
shows thee so much the greater imitator of Christ. For if the loving
one another was to : be the characteristic of disciples ("For hereby,"
He says, "shall all men know that ye are My disciples, if ye love one
another), (ib. xiii. 35) consider how great an one loving one that
hates us must be. For thy Master loved those that hated Him, and called
them to Him;and the weaker they were, the greater the care He showed
them; and He cried and said, "They that are whole need not a physician,
but they that are sick." (Matt. ix. 12.) And He deemed publicans and
sinners worthy of the same table with Him. And as great as was the
dishonor wherewith the Jewish people treated Him, so great was the
honor and concern He showed for them, yea, and much greater. Him do
thou also emulate: for this good work is no light one, but one without
which not even he that is a martyr can please God much, as Paul
says.[1] Say not then, I get hated, and that is why I do not love. For
this is why thou oughtest to love most. And besides, it is not in the
nature of things for a man who loves to be soon hated, but brute as a
person may be, he loves them that love him. For this He says the
heathens and the publicans do. (Matt. v. 46.) But if every one loves
those that love him, who is there that would not love those who love
while they are hated? Display then this conduct, and cease not to
use this word, "Hate me as much as you may, I will not leave off
loving thee," and then thou wilt humble his quarrelsomeness, and cast
out all coldness? For this disorder comes either from excessive heat
(<greek>flegmonhs</greek>, inflammation), or from coldness;
but both of these is the might of love wont to correct by its warmth.
Did you never see those who indulge a base love beaten, spit upon,
called names, ill-treated in a thousand ways by those fornicatresses?
What then? Do the insults break off this love? In no wise: they even
kindle it the more. And yet they who do these things, besides being
harlots, are of a disreputable and low grade. But they who submit to
it, have often illustrious ancestors to count up, and much other
nobility to boast of. Yet still none of these things break the tie, nor
keep them aloof from her whom they love. And are we not ashamed then to
find what great power the love of the devil (v. p. 520) and the demons
hath, and not to be able to display as much in the love according to
God? Dost thou not perceive that this is a very great weapon against
the devil? Do you not see, that wicked demon stands by, dragging to
himself the man thou hatest, and desiring to snatch away the member?
And dost thou run by, and give up the prize of the conflict? For thy
brother, lying between you, is the prize. And if thou get the better,
thou receivest a crown; but if thou art listless, thou goest away
without a crown. Cease then to give utterance to that satanical saying,
"if my eye hates me, I cannot see it."[3] For nothing is more shameful
than this saying, and yet the generality lay it down for a sign of a
noble spirit. But nothing is more ignoble than all this, nothing more
senseless, nothing more foolish.[4] Therefore I am indeed quite grieved
that the doings of vice are held to be those of virtue, that looking
down on men, and despising them, should seem to be honorable and
dignified. And this is the devil's greatest snare, to invest iniquity
with a good repute, whereby it becomes hard to blot out. For I have
often heard men taking credit to themselves at their not going near
those who are averse to them. And yet thy Master found a glory in this.
How often do not men despise (<greek>dieptusan</greek>)
Him? how often show aversion to
538
Him? Yet He ceaseth not to run unto them. Say not then that "I cannot
bear to come near those that hate me," but say, that "I cannot bear to
despise (<greek>diaptusai</greek>) those that despise me."
This is the language of Christ's disciple, as the other is of the
devil's. This makes men honorable and glorious, as the other doth
shameful and ridiculous. It is on this ground we feel admiration for
Moses, because even when God said, "Let Me alone, that I may destroy
them in Mine anger," (Exod. xxxii. 10) he could not bear to despise
those who had so often shown aversion to him, but said, "If thou wilt
forgive them their trespass, forgive it; else blot out me also." (ibid.
32.) This was owing to his being a friend of God, and a copyer of Him.
And let us not pride ourselves in things for which we ought to hide our
faces. Nor let us use the language of these lewd fellows, that are the
scum of men, I know how to scorn
(<greek>kataptusai</greek>, spit at) thousands. But even if
another use it, let us laugh him down, and stop his mouth for taking a
delight in what he ought to feel ashamed of. What say you, pray, do you
scorn a man that believes, whom when unbelieving Christ scorned not?
Why do I say scorned not? Why He had such love towards him, when he was
vile and unsightly, as even to die for him. He then so loved, and that
such a person, and do you now, when he has been made fair and
admirable, scorn him; now he is made a member of Christ, and hath been
made thy Master's body? Dost thou not consider what thou art uttering,
nor perceive what thou art venturing to do? He hath Christ as a Head,
and a Table, and a Garment, and Life, and Light, and a Bridegroom, and
He is ever? thing to him, and dost thou dare to say, "this fellow I
despise?" and not this only, but thousands of others along with him?
Stay thee, O man, and cease from thy madness; get to know thy brother.
Learn that these be words of unreasonableness, and frenzy, and say on
the contrary, though he despise me ten thousand times, yet will I never
stand aloof from him. In this way thou wilt both gain thy brother, and
wilt live to the glory of God, and wilt share the good things to come.
To which God grant that we may all attain, by the grace and love toward
man, etc.
HOMILY XXVIII.
ROM. XV. 8.
"Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers."
AGAIN, he is speaking of Christ's concern for us,
still holding to the same topic, and showing what great things He hath
done for us, and how "He pleased not Himself." {Rom. xv. 3.) And
besides this, there is another point which he makes good, that those of
the Gentiles are debtors to a larger amount unto God. And if to a
larger amount, then they ought to bear with the weak among the Jews.
For since he had spoken very sharply to such, lest this should
make these elated, he humbles their unreasonableness, by showing that
it was by "promise made to the fathers" that they had the good things
given them. while they of the Gentiles had them out of pity and love
toward man only. And this is the reason of his saying, "And that
the Gentiles might glorify God for his mercy." But that what is said
may be made plainer, it is well to listen once more to the words
themselves, that you may see what Christ's having been made "a Minister
of the circumcision for the truth of God, to confirm the promises made
unto the fathers," means. What then is that which is stated? There had
been a promise made to Abraham, saying, "Unto thee will I give the
earth, and to thy seed, and in thy seed shall all the nations be
blessed." (Gen. xii. 7; xxii. 18.) But after this, they of the seed of
Abraham all became subject to punishment. For the Law wrought wrath
unto them by being transgressed, and thenceforward deprived them of
that promise made unto the fathers. Therefore the Son came and wrought
with the Father, in order that those promises might come true, and have
their issue. For having fulfilled the whole Law in which He also
fulfilled the circumcision, and having by it, and by the Cross, freed
them from the curse of the transgression, He suffered not this promise
to fall to the ground. When then he calls Him "a Minister of the
circumcision," he means this, that by having come and fulfilled the
Law, and been circumcised, and born of the seed of Abraham, He undid
the curse, stayed the anger of God, made also those that were to
539
receive the promises fit for them, as being once for all freed from
their alienation. To prevent then these accused persons from saying,
How then came Christ to be circumcised and to keep the whole Law? he
turns their argument to the opposite conclusion. For it was not that
the Law might continue, but that He might put an end to it, and free
thee from the curse thereof, and set thee entirely at liberty from the
dominion of that Law. For it was because thou hadst transgressed the
Law, that He fulfilled it, not that thou mightest fulfil it,[1] but
that He might confirm to thee the promises made unto the fathers, which
the Law had caused to be suspended, by showing thee to have
offended,[2] and to be unworthy of the inheritance. And so thou also
art saved by grace, since thou wast cast off. Do not thou then bicker,
nor perversely cling to the Law at this unsuitable time, since it would
have cast thee also out of the promise, unless Christ had suffered so
many things for thee. And He did suffer these, not because thou wast
deserving of salvation, but that God might be true. And then that this
might not puff up him of the Gentiles, he says.
Ver. 9. "And that the Gentiles might glorify God for
His mercy."
But what he means is this. Those of the Jews would
have had promises, even though they were unworthy. But thou hadst not
this even, but wast saved from love towards man alone, even if, to put
it at the lowest, they too would not have been the better for the
promises, unless Christ had come. But yet that he might amalgamate (or
temper, <greek>kerash</greek>) them and not allow them to
rise up against the weak, he makes mention of the promises. But of
these he says that it was by mercy alone that they were saved. Hence
they are the most bound to glorify God. And a glory it is to God that
they be blended together, be united, praise with one mind, bear the
weaker, neglect not the member that is broken off. Then he adds
testimonies, in which he shows that the man of the Jews ought to blend
himself with those of the Gentiles; and so he says, "As it is written,
For this cause I will confess to Thee among the Gentiles, O Lord, and
will sing unto Thy Name."[*] (Ps. xviii. 46.)
Ver. 10-12. "And, rejoice, ye Gentiles, with His
people. And, Praise the Lord, all ye Gentiles" (Dent. xxxii. 43).;.
"and let all people laud Him." (Ps. cxvii. 1.) "And, There shall be a
root of Jesse, and He that shall rise to reign over the Gentiles, in
Him shall the Gentiles trust." (Is. xi. I, 10.)
Now all these quotations he has given to show that
we ought to be united, and to glorify God; and also, to humble the Jew,
that he may not lift himself up over these, since all the prophets
called these, as well as to persuade the man of the Gentiles to be
lowly, by showing him that be had a larger grace to answer for. Then he
concludes his argument with a prayer again.
Ver. 13. "Now the God of hope fill you with all joy
and peace in believing, that ye may abound in hope, through the power
of the Holy Ghost."
That is, that ye may get clear of that heartlessness
(<greek>aqumias</greek>) towards one another, and may never
be cast down by temptations. And this will be by your abounding in
hope. Now this is the cause of all good things, and it comes from the
Holy Ghost. But it is not simply from the Spirit, but on condition of
our contributing our part also. This is why he says, "in believing."
For this is the way for you to be filled with joy, if ye believe, if ye
hope. Yet he does not say if ye hope, but, "if ye abound in hope," so
as not to find comfort in troubles only, but even to have joy through
the abundance of faith and hope. And in this way, ye will also draw the
Spirit to you. In this way, when He is come ye will continually keep to
all good things. For just as food maintaineth our life, and by this
ruleth the body,[3] so if we have good works, we shall have the Spirit;
and if we have the Spirit, we shall also have good works. As also, on
the other hand, if we have no works, the Spirit flieth away. But if we
be deserted by the Spirit, we shall also halt in our works. For when
this hath gone, the unclean one cometh: this is plain from Saul. For
what if he doth not choke[4] us as he did him, still he strangles us in
some other way by wicked works. We have need then of the harp of David,
that we may charm our souls with the divine songs, both these, and
those from good actions. Since if we do the one only, and
540
while we listen to the charm, war with the charmer by our actions, as
he did of old (1 Sam. xix. 10); the remedy will even turn to judgment
to us, and the madness become the more furious. For before we heard,
the wicked demon was afraid lest we should hear it and recover. But
when after hearing it even, we continue the same as we were, this is
the very thing to rid him of his fear. Let us sing then the Psalm of
good deeds, that we may cast out the sin that is worse than the demon.
For a demon certainly will not deprive us of heaven, but doth in some
cases[1] even work with the sober-minded. But sin will assuredly cast
us out. For this is a demon we willingly receive, a self-chosen
madness. Wherefore also it hath none to pity it or to pardon it. Let us
then sing charms over a soul in this plight, as well from the other
Scriptures, as also from the blessed David. And let the mouth sing, and
the mind be instructed. Even this is no small thing. For if we once
teach the tongue to sing, the soul will be ashamed to be devising the
opposite of what this singeth. Nor is this the only good thing that we
shall gain, for we shall also come to know many things which are our
interest. For he discourseth to thee both of things present, and things
to come, and of things seen, and of the invisible Creation. And if thou
wouldest learn about the Heaven, whether it abideth as it is or shall
be changed, he gives thee a clear answer, and will say, "The heavens
shall way old as doth a garment, and as a vesture shall thou fold them
up, O God, and they shall be changed." (Ps. cii. 26.) And if thou
wishest to hear of the form of them again, thou shall hear, "That
spreadeth forth the Heaven like a curtain"
(<greek>derrin</greek>). And if thou be minded to know
further about the back of them, he will tell thee again, "that covereth
His upper chambers with waters." (Ps. civ. 2, 3.) And even here he does
not pause, but will likewise discourse with thee on the breadth and
height, and show thee that these are of equal measure. For, "As far as
the east," he says, "is from the west, so far hath He set our
iniquities from us. Like as the heaven's height above the earth, so is
the Lord's mercy upon them that fear Him." (ib. ciii. 12, 11.) But if
thou wouldest busy thyself with the foundation of the earth, even this
he will not hide from thee, but thou shall hear him singing and saying,
"He hath founded it upon the seas." (ib. xxiv. 2.) And if of
earthquakes thou art desirous to know, whence they come, he will free
thee from this difficulty also, by saying, "That looketh upon the
earth, and maketh it tremble." (ib. civ. 32.) And if thou enquire the
use of the night, this too mayest thou learn, and know from him. For
"therein all the beasts of the forest do move." (ib. 20.) And in what
way the mountains are for use, he will tell thee, "The high mountains
are for the stags." And why there are rocks, "The rocks are a refuge
for the porcupines." (ib. 18.) Why are there trees yielding no fruit?
learn from him, for "there the sparrows build their nests." (ib. 17.)
Why are there fountains in the wildernesses? hear, "that by them the
fowls of the heaven dwell, and the wild beasts." (ib. 12.) Why is there
wine? not that thou mayest drink only (for water is of a nature to
suffice for this), but that thou mayest be gladdened also, "For wine
maketh glad the heart of man." (ib. 15.) And by knowing this you will
know how far the use of wine is allowable. Whence are the fowls and the
wild beasts nourished? thou wilt hear from his words, "All these wait
upon Thee, to give them their meat in due season." (ib. 27.) If thou
sayest, For what purpose are the cattle? he will answer thee, that
these also are for thee, "That causeth the grass," he says, "to grow
for the cattle, and the green herb for the service (or retinue)of men."
(ib. 14.) What is the use of the moon? hear him saying, "He made the
moon for seasons." (Ps. cxv. 19.) And that all things seen and those
not seen are made, is a thing that he has also clearly taught us by
saying, "Himself spake, and they were made, He commanded, and they were
created." (ib. xxxiii. 9.) And that there is an end of death, this he
also teaches when he says, "God shall deliver my soul from the hand of
hell when He shall receive me." (ib. xlix. 15.) Whence was our body
made? he also tells us; "He remembereth that we are dust" (ib. ciii.
14); and again, whither goeth it away? "It shall return to its dust."
(ib. civ. 29.) Why was this universe made? For thee: "For thou crownest
him with glory and honor, and settest him over the works of Thy hands."
(ib. viii. 5, 6.) Have we men any community with the Angels? This he
also tells us, saying as follows, "Thou hast made him a little lower
than the Angels." Of the love of God, "Like as a father pitieth his own
children, even so is the Lord merciful to them that fear Him." (ib.
ciii. 13.) And of the things that are to meet us after our present
life, and of that undisturbed condition, he teacheth, "Re-
541
turn unto thy rest, O my soul." (ib. cxvi. 7.) Why the Heaven is so
great, this he will also say. For it is because "the heavens declare
the glory of God." (ib. xix. x.) Why day and night were made,--not that
they may shine and give us rest only, but also that they may instruct
us. "For there are no speeches nor words, the sounds of which (i.e. day
and night) are not heard." (ib. 3.) How the sea lies round about the
earth, this too thou wilt learn from hence. "The deep as a garment is
the envelopment thereof."[1] For so the Hebrew has it. But having a
sample in what I have mentioned, ye will have a notion of all the rest
besides, the things about Christ, about the resurrection, about the
life to come, about the resting, about punishment, about moral matters,
all that concerns doctrines, and you will find the book filled with
countless blessings. And if you fall into temptations, you will gain
much comfort from hence. If you fall into sins even, you will find
countless remedies stored up here, or if into poverty or tribulation,
you will see many havens. And if thou be righteous thou wilt gain much
security hence, and if a sinner much relief. For if thou be just and
art ill-treated, thou wilt hear him say, "For Thy sake are we killed
all the day long, we are counted as sheep for the slaughter." (Ps.
xliv. 22.) "All these things have come upon us, and yet have we not
forgotten Thee." (ib. 17.) And if thy well-doings make thee high, thou
wilt hear him say, "Enter not into judgment with Thy servant, for in
Thy sight shall no man living be justified" (ib. cxliii. 2), and thou
wilt be straightway made lowly. And if thou be a sinner, and hast
despaired of thyself, thou wilt hear him continually singing, "To-day,
if ye will hear His voice, harden not your hearts, as in the
provocation" (ib. xcv. 7, 8), and thou wilt be stayed up speedily. And
if thou have a crown even on thy head, and art high-minded, thou wilt
learn that "a king is not saved by a great host, neither shall a giant
be saved by the greatness of his might" (ib. xxxiii. 16): and thou wilt
find thyself able to be reasonable. If thou be rich, and in reputation,
again thou wilt hear him singing, "Woe to them that trust in their own
might, and boast themselves in the multitude of their riches," (ib.
xlix. 6.) And, "As for man, his days are as grass" (ib. ciii. 15), And
His glory shall not go down with him, after him (ib. xlix. 17):
and thou wilt not think any of the things upon the earth are great. For
when what is more splendid than all, even glory and power, is so
worthless, what else of things on earth is worth accounting of? But art
thou in despondency? Hear him saying, "Why art thou so sorrowful, O my
soul, and why dost thou so disturb me? Trust in God, for I will confess
unto Him." (ib. xlii. 5.) Or dost thou see men in honor who deserve it
not?[2] "Fret not thyself at them that do wickedly. For as the grass
shall they be dried up, and as the green herb shall they soon fall
away." (ib. xxxvii. 1, 2.) Dost thou see both righteous and sinners
punished? be told that the cause is not the same. For "many" he says,
"are the plagues of sinners." (ib. xxxii. 10.) But in the case of the
righteous, he does not say plagues,[3] but, "Many are the troubles of
the righteous, but the Lord delivereth them out of them all." (ib.
xxxiv. 19.) And again, "The death of the sinner is evil." (ib. 21.)
And, "Precious in the sight of the Lord is the death of His saints."
(ib. cxvi. 15.) These things do thou say continually: by these be
instructed. For every single word of this has in it an indiscoverable
ocean of meaning. For we have been just running over them only: but if
you were minded to give these passages accurate investigation, you will
see the riches to be great. But at present it is possible even by what
I have given, to get cleared of the passions that lie on you. For since
he forbids our envying, or being grieved, or despondent out of season,
or thinking that riches are anything, or tribulation, or poverty, or
fancying life itself to be anything, he frees thee from all passions.
So for this let us give thanks to God, and let us have our treasure
always in hand, "that by patience and comfort of the Scriptures we may
have hope" (Rom. xv. 4), and enjoy the good things to come. Which God
grant that we may all attain, by the grace and love toward man of our
Lord Jesus Christ. By Whom and with Whom, etc.
542
HOMILY XXIX.
ROM. XV. 14.
"And I myself also am persuaded of you, my brethren, that ye also are
full of goodness, filled with all knowledge, able also to admonish one
another." (So most: S. Chrys. "others.")
HE had said, "Inasmuch as I am the Apostle of the
Gentiles, I magnify mine office." (Rom. xi. 13.) He had said, "Take
heed lest He also spare not thee." (ib. 21.) He had said, "Be not wise
in your own conceits" (ib. xii. 16); and again, "Why dost thou judge
thy brother?" (ib. xiv. 10) And, "Who art thou that judgest another
man's servant?" (ib. 4.) And several other like things besides. Since
then he had often made his language somewhat harsh, he now speaks
kindly <greek>qerapeuei</greek>. And what he said in the
beginning, that he doth in the end also. At the beginning he said, "I
thank my God for you all, that your faith is spoken of throughout the
whole world." (ib. i. 8.) But here he says, "I am persuaded that ye
also are full of goodness, being able also to admonish others;" and
this is more than the former. And he does not say, I have heard, but,
"I am persuaded," and have no need to hear, from others. And, "I
myself," that is, I that rebuke, that accuse you. That "ye are full of
goodness," this applies to the exhortation lately given. As if he said,
It was not as if you were cruel, or haters of your brethren, that I
gave you that exhortation, to receive, and not to neglect, and not to
destroy "the work of God." For I am aware that "ye are full of
goodness." But he seems to me here to be calling their virtue perfect.
And he does not say ye have, but "ye are full of." And the sequel is
with the same intensitives: "filled with all knowledge." For suppose
they had been affectionate, but yet did not know how to treat those
they loved properly. This was why he added, "all knowledge. Able to
admonish others," not to learn only, but also to teach.
Ver. 15. "Nevertheless, I have written the more
boldly unto you in some sort."
Observe the lowly-mindedness of Paul, observe his
wisdom, how he gave a deep cut in the former part, and then when he had
succeeded in what he wished, how he uses much kindliness next. For even
without what he has said, this very confession of his having been bold
were enough to unstring their vehemency. And this he does in writing to
the Hebrews also, speaking as follows, "But, beloved, I am persuaded
better things of you, and things which belong unto salvation, though we
thus speak." (Heb. vi. 9.) And to the Corinthians again, "Now I praise
you, brethren, that ye remember me in all things, and keep the
ordinances, as I delivered them to you." (1 Cor. xi. 2.) And in writing
to the Galatians he says, "I have confidence in you, that ye will be
none otherwise minded." (Gal. v. 10.) And in all parts of his Epistles
one may find this to be frequently observed. But here even in a greater
degree For they were in a higher rank, and there was need to bring down
their fastidious spirit, not: by astringents only, but by laxatives
also. For he does this in different ways. Wherefore he says in this
place too, "I have written the more boldly unto you," and with this
even he is not satisfied, but has added, "in some sort," that is,
gently; and even here he does not pause, but what does he say? "As
putting you in mind."* And he does not say as teaching, nor simply
putting in mind, <greek>anamimnhskwn</greek> but he uses a
word <greek>epanamimnskwn</greek> which means putting you
in mind in a quiet way. Observe the end falling in with the
introduction. For as in that passage he said, "that your faith is made
known in all the world." (Rom. i. 8.) So in the end of the Epistle
also, "For your obedience hath reached unto all." (ib. xvi. 19.) And as
in the beginning he wrote, "For I long to see you, that I may impart
unto you some spiritual gift, to the end that ye may be established;
that is, that I may be comforted together with you" (ib. i. 11, 12); so
here also he said, "As putting you in mind." And having come down from
the seat of the master, both there
543
and here, he speaks to them as brethren and friends of equal rank. And
this is quite a Teacher's duty, to give his address that variety which
is profitable to the hearers. See then how after saying, "I have
written the more boldly," and, "in some sort," and, "as putting you in
mind," he was not satisfied even with these, but making his language
still more lowly, he proceeds:
"Because of the grace that is given me of God." As
he said at the beginning, "I am a debtor." (Rom. i. 14.) As if he had
said, I have not snatched at the honor for myself, neither was I first
to leap forward to it, but God commanded this, and this too according
unto grace, not as if He had separated me for this office because I
deserved it. Do not ye then be exasperated, since it is not I that
raise myself up, but it is God that enjoins it. And as he there says,
"whom I serve in the Gospel of His Son" (ib. 9), so also here, after
saying, "because of the grace given unto me by God," he adds,
Ver. 16. "That I should be the minister of Jesus
Christ to the Gentiles, ministering
<greek>ierourUounta</greek> the Gospel of God."
For after his abundant proof of his statements, he
draws his discourse to a more lofty tone, not speaking of mere service,
as in the beginning, but of service and priestly ministering
<greek>leitourUian</greek> <greek>kai</greek>
<greek>ierourUian</greek>. For to me this is a priesthood,
this preaching and declaring. This is the sacrifice I bring. Now no one
will find fault with a priest, for being anxious to offer the sacrifice
without blemish. And he says this at once to elevate
<greek>pterpn</greek> their thoughts, and show them that
they are a sacrifice, and in apology for his own part in the matter,
because he was appointed to this office. For my knife, he says, is the
Gospel, the word of the preaching. And the cause is not that I may be
glorified, not that I may appear conspicuous, but that the "offering up
<greek>prosFora</greek> of the Gentiles may be acceptable,
being sanctified by the Holy Ghost."
That is, that the souls of those that are taught by
me, may be accepted. For it was not so much to honor me, that God led
me to this pitch, as out of a concern for you. And how are they to
become acceptable? In the Holy Ghost. For there is need not only of
faith, but also of a spiritual way of life, that we may keep the Spirit
that was given once for all. For it is not wood and fire, nor altar and
knife, but the Spirit that is all in us.[1] For this cause, I take all
means to prevent that Fire from being extinguished, as I have been also
enjoined to do. Why then do you speak to those that need it not? This
is just the reason why I do not teach you, but put you in mind, he
replies. As the priest stands by stirring up the fire, so I do, rousing
up your ready-mindedness. And observe, he does not say, "that the
offering up of" you "may be" etc. but "of the Gentiles." But when he
says of the Gentiles, he means the whole world, the land, and the whole
sea, to take down their haughtiness, that they might not disdain to
have him for a teacher, who was putting himself forth
<greek>teinomenon</greek> to the very end of the world. As
he said in the beginning, "as among the other Gentiles also, I am a
debtor to Greeks, and also to barbarians, to wise, and to foolish."
(Rom. i. 13, 14, see p. 347.)
Ver. 17. "I have therefore whereof I may glory,
through Jesus Christ, in those things which pertain to God."
Inasmuch as he had humbled himself exceedingly, he
again raised his style, doing this also for their sakes, lest he should
seem to become readily an object of contempt. And while he raises
himself, he remembers his own proper temper, and says, "I have
therefore whereof to glory." I glory, he means, not in myself, not in
our zeal, but in the "grace of God."
Ver. 18. "For I will not dare to speak of any of
those things which Christ hath not wrought by me, to make Gentiles
obedient by word and deed, through mighty signs and wonders, by the
power of the Spirit of God."[*]
And none, he means, can say that my words are a mere
boast. For of this priestly ministry of mine, the signs that I have,
and the proofs of the appointment too, are many. Not the long garment
<greek>podhrhs</greek> and the bells as they of old, nor
the mitre and the turban <greek>kidaris</greek>, but signs
and wonders, far more awful than these. Nor can it be said that I have
been entrusted indeed with the charge, but yet have not executed it. Or
rather, it is not I that have executed, but Christ. Wherefore also it
is in Him that I boast, not about common things, but about spiritual.
And this is the force of, "in things which pertain
544
to God." For that I have accomplished the purpose for which I was sent,
and that my words are not mere boast, the miracles, and the obedience
of the Gentiles show. "For I will not dare to speak of any of those
things which Christ hath not wrought by me, to make the Gentiles
obedient by word and deed, through signs and wonders, by the power of
the Spirit of God." See how violently he tries to show that the whole
is God's doing, and nothing his own. For whether I speak anything, or
do anything, or work miracles, He doth all of them, the Holy Spirit
all. And this he says to show the dignity of the Holy Spirit also. See
how these things are more wondrous and more awful than those of old,
the sacrifice, the offering, the symbols. For when he says, "in word
and deed, through mighty signs and wonders," he means this, the
doctrine, the system <greek>FilosoFian</greek> relating to
the Kingdom, the exhibition of actions and conversation, the dead that
were raised, the devils that were cast out, and the blind that were
healed, and the lame that leaped, and the other marvellous acts, all
whereof the Holy Spirit wrought in us. Then the proof of these things
(since-all this is yet but an assertion) is the multitude of the
disciples. Wherefore he adds, "So that from Jerusalem, and round about
unto Illyricum, I have fully preached the Gospel of Christ." Count up
then cities, and places, and nations, and peoples, not those under the
Romans only, but those also under barbarians. For I would not have you
go the whole way through Phoenicia, and Syria, and the Cilicians, and
Cappadocians, but reckon up also the parts behind,[1] the country of
the Saracens, and Persians, and Armenians, and that of the other savage
nations. For this is why he said, "round about," that you might not
only go through the direct high road, but that you should run over the
whole, even the southern part of Asia in your mind. And as he ran over
miracles thick as snow, in a single word, by saying, "through mighty
signs and wonders," so he has comprehended again endless cities, and
nations, and peoples, and places, in this one word "round about." For
he was for removed from all boasting. And this, he said on their
account, so that they should not be conceited about themselves. And at,
the beginning he said, that "I might have some fruit amongst you also,
even as among I other Gentiles." But here he states the compulsion of
his priesthood. For as be had spoken in a sharper tone, he shows also
by it his power more clearly. This is why he there only says, "even as
among other Gentiles." But here he insists on the topic fully, so that
the conceit may be pruned away on all grounds. And he does not merely
say, preached the Gospel, but "have fully preached the Gospel of
Christy."[2]
Ver. 20. "Yea, so have I strived to preach the
Gospel, not where Christ was named."
See here another preeminence; that he had not only
preached the Gospel to so many, and persuaded them, but he did not even
go to those who had become disciples. So far was he from thrusting
himself upon other men's disciples, and from doing this for glory's
sake, that he even made it a point to teach those who had not heard.
For neither does he say where they were not persuaded, but "where
Christ was not even named," which is more. And what was the reason why
he had this ambition? "Lest I should build," he says, "upon another
man's foundation."
This he says to show himself a stranger to vanity,
and to instruct them that it was not from any love of glory, or of
honor from them, that he came to write, but as fulfilling his ministry,
as perfecting his priestly duty, as loving their salvation. But
he calls the foundation of the Apostles "another man's," not in regard
to the quality of the person, or the nature of preaching, but in
regard to the question of reward. For it was not that the preaching was
that of another man,[3] but so far as it went to another man's reward.
For the reward of the labors of others was, to this man, another man's.
Then he shows that a prophecy wasfulfilledalso saying,
Ver. 21. "As it is written, To whom He was not
spoken of, they shall see, and they that have not heard shall
understand." (Is. iii. 15. LXX.)
You see he runs to where the labor is more, the toil
greater.
Vet. 22. "For which cause also I have been much
hindered from coming to you."
Observe again, how he makes the end of the like
texture with the introduction. For while he was quite at the beginning
of the Epistle, he said, "Oftentimes I purpose to come unto you, but
was let hitherto." (Rom. i. 13.)
545
But here he gives the cause also by which he was let, and that not
once, but twice even, aye, and many times. For as he says there,
"oftentimes I purposed to come to you," so here too, "I have been much
(or often, <greek>ta</greek>
<greek>polla</greek>) hindered from coming to you." Now it
is a thing which proves a very strong desire, that he attempted it so
often.
Ver. 23. "But now having no more place in these
parts."
See how he shows that it was not from any coveting
of glory from them, that he both wrote and was also coming. "And having
a great desire to come to you these many years,"
Ver. 24. "Whensoever I take my journey into Spain, I
trust to see you in my journey; and to be brought on my way thitherward
by you, if first I be somewhat filled with your company,"
For that he might not seem to be holding them very
cheap, by saying, Since I have not anything to do, therefore I am
coming to you, he again touches on the point of love by saying, "I have
a great desire, these many years, to come unto you." For the reason why
I desire to come, is not because I am disengaged, but that I may give
birth to that desire wherewith I am travailing so long. Then that this
again should not puff them up, consider how he lowers them by saying,
"Whensoever I take my journey into Spain, I trust to see you in my
journey." For this was why he stated this, that they should not be
high-minded. For what he wants is to show his love, and at the same
time to prevent them from being dainty. And so he places this close on
the other, and uses things confirmative of either alternately. For this
reason again that they might not say, Do you make us a by-object of
your journey? he adds, "and to be brought on my way thitherward by you:
that is, that you may be my witnesses that it is not through any slight
of you, but by force of necessity, that I run by you. But as this is
still distressing, he heals it over more carefully, by saying, "If I be
first somewhat filled with your company." For by his saying, "in my
journey," he shows that he did not covet their good opinion. But by
saying "be filled," that he was eager for their love, and not only was
eager for it, but exceedingly so; and this is why he does not say "be
filled," but be "somewhat" so. That is, no length of time can fill me
or create in me a satiety of your company. See how he shows his love,
when even though in haste he doth not rise up until he be filled. And
this is a sign of his great affectionateness, that he uses his words in
so warm a way. For he does not say even I will see, but "shall be
filled," imitating thus the language of parents. And at the beginning
he said, "that I might have some fruit." (Rom. i. 13.) But here that I
may be "filled." And both these are like a person who is drawing others
to him. For the one was a very great commendation of them, if they were
likely to yield him fruit from their obedience; and the other, a
genuine proof of his own friendship. And in writing to the Corinthians
he thus says, "That ye may bring me on my journey whithersoever I go"
(1 Cor. xvi. 6), so in all ways exhibiting an unrivalled love to his
disciples. And so at the beginning of all his Epistles it is with this
he starts, and at the end in this he concludes again. For as an
indulgent father doth an only and true born son, so did he love all the
faithful. Whence it was that he said, "Who is weak, and I am not weak?
who is offended, and I burn not?" (2 Cor. xi. 29.)
For before everything else this is what the teacher
ought to have. Wherefore also to Peter Christ saith, "If thou lovest
Me, feed My sheep." (John xxi. 16.) For he who loveth Christ loveth
also His flock. And Moses too did He then set over the people of the
Jews, when he had shown a kindly feeling towards them. And David in
this way came to be king, having been first seen to be
affectionately-minded towards them; so much indeed, though yet young,
did he grieve for the people, as to risk his life for them, when he
killed that barbarian. But if he said, "What shall be done to the man
that killeth this Philistine?" (1 Sam. xix. 5; ib. xvii. 26) he said it
not in order to demand a reward, but out of a wish to have confidence
placed in himself, and to have the battle with him delivered to his
charge. And therefore, when he came to the king after the victory, he
said nothing of these things. And Samuel too was very affectionate l
whence it was that he said, "But God forbid that I should sin in
ceasing to pray unto the Lord for you." (1 Sam. xii. 23.) In like way
Paul also, or rather not in like way, but even in a far greater degree,
burned towards all his subjects <greek>tpn</greek>
<greek>arkomenwn</greek>. Wherefore he made his disciples
of such affection towards himself, that he said, "If were possible, ye
would have pulled out your eyes and given them to me." (Gal. iv. 15.)
On this ground too it is, that God charges the teachers of the Jews
above all things with this, saying, "Oh shepherds of Israel, do
shepherds
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feed themselves? do they not feed the flock?" (Ezek. xxxiv. 2, 3.) But
they did the reverse. For he says, "Ye eat the milk, and clothe you
with the wool, and ye kill them that are fed, but ye feed not the
flock." And Christ, in bringing out the rule for the fittest Pastor,
said, "The good shepherd layeth down his life for his sheep." (John x.
11.) This David did also, both on sundry other occasions, and also when
that fearful wrath from above came down upon the whole people. For
while all were being slain he said, "I the shepherd[1] have sinned, I
the shepherd have done amiss, and these the flock what have they done?"
(2 Sam. xxiv. 17.) And so in the choice of those punishments also, he
chose not famine, nor flight before enemies, but the pestilence sent by
God, whereby he hoped to place all the others in safety, but that he
should himself in preference to all the rest be carried off. But since
this was not so, he bewails, and says, "On me be Thy Hand:" or if this
be not enough, "on my father's house" also. "For I," he says, "the
shepherd have sinned." As though he had said, that if they also sinned,
I was the person who should suffer the vengeance, as I corrected them
not. But since the sin is mine also, it is I who deserve to suffer the
vengeance. For wishing to increase the crime he used the name of
"Shepherd." Thus then he stayed the wrath, thus he got the sentence
revoked! So great is the power of confession. "For the righteous is his
own accuser first.[2] So great is the concern and sympathy of a good
Pastor. For his bowels were writhed at their falling, as when one's own
children are killed. And on this ground he begged that the wrath might
come upon himself. And in the beginning of the slaughter he would have
done this, unless he had seen it advancing and expected that it would
come to himself. When therefore he saw that this did not happen, but
that the calamity was raging among them, he no longer forebore,
but was touched more than for Amnon his first-born. For then he did not
ask for death, but now he begs to fall in preference to the others.
Such ought a ruler to be and to grieve rather at the calamities of
others than his own.[3] Some such thing he suffered in his son's case
likewise, that you might see that he did not love his son more than his
subjects, and yet the youth was unchaste, and an ill-user of his father
<greek>patraloias</greek>, and still he said, "Would that I
might have died for thee!" (a Sam. xviii. 33.) What sayest thou, thou
blessed one, thou meekest of all men? Thy son was set upon killing
thee, and compassed thee about with ills unnumbered. And when he had
been removed, and the trophy was raised. dost thou then pray to be
slain? Yea, he says, for it is not for me that the army has been
victorious, but I am warred against more violently than before, and my
bowels are now more torn than before. These however were all thoughtful
for those committed to their charge, but the blessed Abraham concerned
himself much even for those that were not entrusted to him, and so much
so as even to throw himself amongst alarming dangers. For when he did
what he did, not for his nephew only, but for the people of Sodom also,
he did not leave driving those Persians before him until he had set
them all free: and vet he might have departed after he had taken him,
yet he did not choose it. For he had the like concern for all, and this
he showed likewise by his subsequent conduct. When then it was not a
host of barbarians that was on the point of laying siege to them, but
the wrath of God that was plucking their cities up from the
foundations, and it was no longer the time for arms, and battle, and
array, but for supplication; so great was the zeal he showed for them,
as, if he himself had been on the point of perishing. For this reason
he comes once, twice, thrice, aye and many times to God, and finds a
refuge (i.e. an excuse) in his nature by saying, "I am dust and ashes"
(Gen. xviii. 27): and since he saw that they were traitors to
themselves, he begs that they may be saved for others. Wherefore also
God said, "I will hide not from Abraham My servant that thing which I
am about to do" (ib. 17), that we might learn how loving to man the
righteous is. And he would not have left off beseeching, unless God had
left off first (so he takes v. 33). And he seems indeed to be praying
for the just, but is doing the whole for them. For the souls of the
Saints are very gentle and, loving unto man, both in regard to their
own, and to strangers. And even to the unreasoning creatures they
extend their gentleness. Wherefore also a certain wise man said, "The
righteous pitieth the souls of his cattle."[4] But if he doth those of
cattle, how much more those of men. But since I
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have mentioned cattle, let us just consider the shepherds of the sheep
who are in the Cappadocian land, and what they suffer in kind and
degree in their guardianship of unreasoning creatures. They often stay
for three days together buried down under the snows. And those in Libya
are said to undergo no less hardships than these, ranging about for
whole months through that wilderness, dreary as it is, and filled with
the direst wild beasts <greek>qhria</greek> may include
serpents). Now if for unreasonable things there be so much zeal, what
defense are we to set up, who are entrusted with reasonable souls, and
yet slumber on in this deep sleep? For is it right to be at rest, and
in quiet, and not to be running about everywhere, and giving one's self
up to endless deaths in behalf of these sheep? Or know ye not the
dignity of this flock Was it not for this that thy Master took endless
pains, and afterwards poured forth His blood? And dost thou seek for
rest? Now what can be worse than these Shepherds? Dost thou not
perceive, that there stand round about these sheep wolves much more
fierce and savage than those of this world? Dost thou not think with
thyself, what a soul he ought to have who is to take in hand this
office? Now men that lead the populace, if they have but common matters
to deliberate on, add days to nights in watching. And we that are
struggling in heaven's behalf sleep even in the daytime. And who is now
to deliver us from the punishment for these things? For if the body
were to be cut in pieces, if to undergo ten thousand deaths, ought one
not to run to it as to a feast? And let not the shepherds only, but the
sheep also hear this; that they may make the shepherds the more active
minded, that they may the more encourage their good-will: I do not mean
by anything else but by yielding all compliance and obedience. Thus
Paul also bade them, saying, "Obey them which have the rule over you,
and submit yourselves: for they watch for your souls as they that must
give account." (Heb. xiii. 17.) And when he says, "watch," he means
thousands of labors, cares and dangers. For the good Shepherd, who is
such as Christ wisheth for, is contending, before countless witnesses.
For He died once for him; but this man ten thousand times for the
flock, if, that is, he be such a shepherd as he ought to be; for such
an one can die every day. (See on Rom. viii. 36. p. 456.) And therefore
do ye, as being acquainted with what the labor is, cooperate with them,
with prayers, with zeal, with readiness, with affection, that both we
may have to boast of you, and you of us. For on this ground He
entrusted this to the chief(1) of the Apostles, who also loved Him more
than the rest; after first asking him if He was loved by him, that thou
mayest learn that this before other things, is held as a proof of love
to Him. For this requireth a vigorous soul. This I have said of the
best shepherds; not of myself and those of our days, but of any one
that may be such as Paul was, such as Peter, such as Moses. These then
let us imitate, both the rulers of us and the ruled. For the ruled may
be in the place of a shepherd to his family, to his friends, to his
servants, to his wife, to his children: and if we so order our affairs
we shall attain to all manner of good things. Which God grant that we
may all attain unto, by the grace and love toward man, etc.
HOMILY XXX.
ROM. XV. 25-27.
"But now I go unto Jerusalem to minister unto the saints. For it has
pleased them of Macedonia and Achaia to make a certain contribution for
the poor saints which are at Jerusalem. It hath pleased them verily,
and their debtors they are."
SINCE he had said that I have no longer "more place
in these parts," and, "I have a great desire, these many years, to come
unto you," but he still intended to delay; lest it should be thought
that he was making a jest of them, he mentions the cause also why he
still puts it off, and he says, that "I am going unto Jerusalem," and
is apparently giving the excuse for the delay. But by means of this he
also makes good another object, which is the exhorting of them to alms,
and making them more in earnest about it. Since if he had not been
minded to effect this, it had sufficed to say, "I am going unto
Jerusalem." But now he adds the reason of his journey. "For I go," says
he, "to minister to the saints." And he dwells over the subject, and
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enters into reasonings, and says that they "are debtors," and that, "if
the Gentiles have been made partakers of their spiritual things, their
duty is also to minister unto them in carnal things," that they might
learn to imitate these. Wherefore also there is much reason to admire
his wisdom for devising this way of giving the advice. For they were
more likely to bear it in this way than if he had said it in the form
of exhortation; as then he would have seemed to be insulting them, if,
with a view to incite them, he had brought before them Corinthians and
Macedonians.(*) Indeed, this is the ground on which he does incite the
others as follows, saying, "Moreover, brethren, we do you to wit of the
grace of God bestowed on the Churches in Macedonia." (2 Cor. viii. 1.)
And again he incites the Macedonians by these. "For your zeal," he
says, "hath provoked very many." (ib. ix. 2.) And by the Galatians in
like manner he does this, as when he says, "As I have given order to
the Churches of Galatia, even so do ye." (1 Cor. xvi. 1.) But in the
case of the Romans he does not do so, but in a more covert way. And he
does this also in regard to the preaching, as when he says, "What? came
the word of God out from you? or came it unto you only?" (ib. xiv. 36.)
For there is nothing so powerful as emulation. And so he often employs
it. For elsewhere too he says," "And so ordain I in all the Churches;"
(ib. vii. 17); and again, "As I teach everywhere in every Church." (ib.
iv. 17.) And to the Colossians he says, "that the Gospel increaseth and
bringeth forth fruit in all the world." (Col. i. 6.) This then he does
here also in the case of alms. And consider what dignity there is in
his expressions. For he does not say, I go to carry alms, but "to
minister" <greek>diakonwn</greek>. But if Paul ministers,
just consider how great a thing is doing, when the Teacher of the world
undertakes to be the bearer, and when on the point of travelling to
Rome, and so greatly desiring them too, he yet prefers this to that.
"For it hath pleased them of Macedonia and Achaia, that is, it meets
their approbation, their desire. "A certain contribution," And, he does
not say alms, but "contribution" <greek>koinwnian</greek>.
And the "certain" is not used without a meaning, but to prevent his
seeming to reproach these. And he does not say the poor, merely, but
the "poor saints," so making his recommendation twofold, both that from
their virtue and that from their poverty. And even with this alone he
was not satisfied, but he adds, "they are their debtors." Then he shows
how they are debtors. For if, he says, "the Gentiles have been made
partakers of their spiritual things, their debt (A. V. duty) is also to
minister unto them in carnal things." But what he means is this. It was
for their sakes that Christ came. To them it was that all the promises
were made, to them of the Jews. Of them Christ came. (Wherefore also it
said, "Salvation is of the Jews.") (John iv. 22.) From them were the
Apostles, from them the Prophets, from them all good things. In all
these things then the world was made a partaker. If then, he says, ye
have been made partakers in that which is greater, and when it was for
them that the banquet was prepared, ye have been brought in to enjoy
the feast that was spread (Matt. xxii. 9), according to the Parable of
the Gospel, ye are debtors also to share your carnal things with them,
and to impart to them. But he does not say to share, but "to minister"
<greek>leitourUhsai</greek>, so ranking them with ministers
<greek>diakonwn</greek>, and those that pay the tribute(1)
to kings. And he does not say in your carnal things, as he did in
"their spiritual things." For the spiritual things were theirs. But the
carnal belonged not to these alone, but were the common property of
all. For he bade money to be held to belong to all,(2) not to those who
were its possessors only.
"Ver. 28. "When therefore I have performed this, and
have sealed unto them this fruit."
That is, when I have laid it up as it were in the
royal treasuries, as in a place secure from robbers and danger. And he
does not say alms, but "fruit" again, to show that those who gave it
were gainers by it. "I will come by you into Spain." He again mentions
Spain to show his forwardness <greek>aoknon</greek> and
warmth towards them.
Ver. 29. "And I am sure that, when I come unto you,
I shall come in the fulness of the blessing of the Gospel of Christ."
What is the force of, "In the fulness of the
blessing? Either he speaks of alms (Gr. money), or generally of good
deeds. For blessing is a name he very commonly gives to alms. As when
he says, "As a blessing(3) and
549
not as covetousness." (2 Cor. ix. 5.) And it was customary of old for
the thing to be so called. But as he has here added "of the Gospel," on
this ground we assert that he speaks not of money only, but of all
other things. As if he had said, I know that when I come I shall find
you with the honor and freshness of all good deeds about you, and
worthy of countless praises in the Gospel.(*) And this is a very
striking mode of advice, I mean this way of forestalling their
attention by encomiums. For when he entreats them in the way of advice,
this is the mode of setting them right that he adopts.
Ver. 30. "Now I beseech you, brethren, for the Lord
Jesus Christ's sake, and for the love of the Spirit."
Here he again puts forward Christ and the Spirit,
and makes no mention whatever of the Father. And I say this, that when
you find him mentioning the Father and the Son, or the Father only, you
may not despise either the Son or the Spirit. And he does not say the
Spirit, but "the love of the Spirit." For as Christ loved the world,
and as the Father doth, so doth the Spirit also. And what is it that
thou beseechest us, let me hear? "To strive together with me in your
prayers to God for me,"
Ver. 31. "That I may be delivered from them that do
not believe in Judea."
A great struggle then lies before him. And this too
is why he calls for their prayers. And he does not say that I may be
engaged in it, but "I may be delivered," as Christ commanded, to "pray
that we enter not into temptation."(1) (Matt. xxvi. 41.) And in saying
this he showed, that certain evil wolves would attack them, and those
who were wild beasts rather than men. And out of this he also found
grounds for another thing, namely, for showing that he with good reason
took the office of ministering to the Saints. if, that is, the
unbelievers were in such force that he even prayed to be delivered from
them. For they who were amongst so many enemies, were in danger of
perishing by famine also. And therefore there was absolute need of aid
coming (or "of his going") from other quarters to them. "And that my
service which I have for Jerusalem may be accepted of the Saints."
That is, that my sacrifice may be accepted, that
with cheerfulness they may receive what is given them. See how he again
exalts the dignity of those who were to receive it. Then he asks for
the prayer of so great a people in order to what was sent being
received. And by this he shows another point also, that to have given
alms does not secure its being accepted. For when any one gives it
constrainedly, or out of unjust gains, or for vanity, the fruit of it
is gone.
Ver. 32. "That I may come unto you with joy by the
will of God."
As he had said at the beginning, "If by any means
now at length I might have a prosperous journey, by the will of God, to
come unto you" (Rom. i. 10); so here again he takes refuge in the same
Will, and says that this is why I press on and wish to be delivered
from them, that I may see you shortly, and that with pleasure, without
bringing any load of heaviness from thence. "And may with you be
refreshed."
See how he again shows unassumingness. For he does
not say, I may teach you, and give you a lesson, but that, "I may with
you be refreshed." And yet he was the very man engaged in the striving
and conflict. In what sense then does he say "that I may be refreshed
with you <greek>sunanapauswmai</greek>?" It is to gratify
them on this point too, and to make them the more cheerful by making
them sharers of his crown, and to show that the), too struggle and
labor. Then, as was always his custom to do, he adds prayer after the
exhortation, and says,
Ver. 33. "Now the God of peace be with you all.
Amen."
Chap. xvi. ver. 1. "I commend unto you Phebe our
sister, which is a deaconess (A. V. servant) of the church which is at
Cenchrea."
See how many ways he takes to give her dignity. For
he has both mentioned her before all the rest, and called her sister.
And it is no slight thing to be called the sister of Paul. Moreover he
has added her
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rank, by mentioning her being "deaconess."(1)
Ver. 2. "That ye receive her in the Lord, as
becometh saints. (Gr. "the saints.")
That is, for the Lord's sake, that she may enjoy
honor among you. For he that receives a person for the Lord's sake,
though it be no great one that he receives, yet receives him with
attention. But when it is a saint, consider what attention he ought to
have shown him. And this is why he adds, "as becometh saints," as such
persons ought to be received. For she has two grounds for her having
attention shown her by you, both that of her being received for the
Lord's sake, and that of her being a saint herself. And "that ye assist
her in whatsoever business she hath need (or "asks,"
<greek>krhsh</greek> of you." You see how little he burdens
them. For he does not say, That ye despatch, but that ye contribute
your own part, and reach out a hand to her: and that "in whatsoever
business she hath need." Not in whatsoever business she may be, but in
such as she may ask of you. But she will ask in such things as lie in
your power. Then again there comes a very great praise of her. "For she
hath been a succorer of many and of myself also."
See his judgment. First come the encomiums, then he
makes an exhortation intervene, and then again gives encomiums, so
placing on each side of the needs of this blessed woman her praises.
For how can the woman be else than blessed who has the blessing of so
favorable a testimony from Paul, who had also the power to render
assistance to him who had righted the whole world? For this was the
summit of her good deeds, and so he placed it the last, as he says,
"and of "myself also." But what does the phrase of myself also" convey?
Of the herald of the world, of him who hath suffered so much, of him
who is equal to assisting tens of thousands
<greek>muriois</greek>
<greek>arkountos</greek>. Let us then imitate, both men and
women, this holy woman and her that followeth, with her husband also.
And who are they?
Ver. 2. "Greet," he says, "Priscilla and Aquila, my
helpers in Christ Jesus."
To the excellence of these St. Luke also bears
witness. Partly when he says that Paul "abode with them, for by their
occupation they were tent-makers" (Acts xviii. 3); and partly when he
points out the woman as receiving Apollos, and instructing him in the
way of the Lord. (ib. 26.) Now these are great things, but what Paul
mentions are greater. And what does he mention? In the first place he
calls them "helpers,"(2) to point out that they had been sharers of his
very great labors and dangers. Then he says,
Ver. 4. "Who for my life have laid down their own
necks."
You see they are thoroughly furnished martyrs. For
in Nero's time it is probable that there were thousands of dangers, at
the time as he even commanded all Jews to be removed from Rome." (Acts
viii. 2).
"Unto whom not only I give thanks, but also all the
Churches of the Gentiles."
Here he hints at their hospitality, and pecuniary
assistance, holding them in admiration because they had both poured
forth their blood, and had made their whole property open to all. You
see these were noble women, hindered no way by their sex in the course
of virtue. And this is as might be expected. "For in Christ Jesus there
is neither male nor female." (Gal. iii. 28.) And what he had said of
the former, that he said also of this. For of her also he had said,
"she hath been a succorer of many, and of myself also." So too of this
woman "not only I give thanks, but also all the Churches of the
Gentiles." Now that in this he might not seem to be a flatterer, he
also adduces a good many more witnesses to these women.
Ver. 5. "Likewise greet the Church that is in their
house."
For she had been so estimable as even to make their
house a Church, both by making all in it believers, and because they
opened it to all strangers. For he was not in the habit of calling any
houses Churches, save where there was much piety, and much fear of God
deeply rooted in them.(*) And on this ground he said to the Corinthians
also, "Salute Aquila and Priscilla, with the Church that is in their
house." (1 Cor. xvi. 19.) And when writing about Onesimus, "Paul unto
Philemon, and to the beloved Apphia, and to the Church that is in their
house." (Philem. 1, 2.) For it is possible for a man even in the
married state to be worthy of being looked up to, and noble. See then
how these were in that
551
state and became very honorable, and yet their occupation was far from
being honorable; for they were "tent-makers." Still their virtue
covered all this, and made them more conspicuous than the sun. And
neither their trade nor their marriage
<greek>susuUia</greek> cf. Phil. iv. 3) was any hurt to
them, but the love which Christ required of them, that they exhibited.
"For greater love hath no man than this, He says, that a man lay down
his life for his friends." (John xv. 13.) And that which is a proof of
being a disciple, they achieve, since they took up the Cross and
followed Him. For they who did this for Paul, would much rather have
displayed their fortitude in Christ's behalf.
Let rich and poor both hear all this. For if they
who lived from their labor, and were managers of a workshop, exhibited
such pro-fuseness as to be of service to many Churches; what pardon can
they expect, who are rich, and yet neglect the poor? For they were not
sparing even of their blood for the sake of God's will, but thou art
sparing even of scanty sums, and many times sparest not thine own soul.
But in regard to the teacher were they so, and not so with regard to
the disciples? Nay even this cannot be said. For "the churches of the
Gentiles," he says, "thank them." And yet they were of the Jews. But
still they had such a clear <greek>eilikrinps</greek>
faith, as to minister unto them also with all willingness. Such ought
women to be, not adorning themselves with "broidered hair, or gold, or
costly array" (1 Tim. ii. 9), but in these good deeds. For what empress
pray, was so conspicuous or so celebrated as this wife of the
tent-maker? she is in everybody's mouth, not for ten or twenty years,
but until the coming of Christ, and all proclaim her fame for things
such as adorn far more than any royal diadem. For what is greater or so
great, as to have been a succorer of Paul? at her own peril to have
saved the teacher of the world? And consider: how many empresses there
are that no one speaks of. But the wife of the tent-maker is everywhere
reported of with the tent-maker (meaning perhaps St. Paul); and the
width that the sun sees over, is no more of the world than what the
glory of this woman runneth unto. Persians, and Seythians, and
Thracians, and they who dwell in the uttermost parts of the earth, sing
of the Christian spirit of this woman, and bless it.(1) How much
wealth, how many diadems and purples would you not be glad to venture
upon obtaining such a testimony? For no one can say either, that in
dangers they were of this character, and lavish with their money, and
yet neglected the preaching. For he calls them "fellow-workers and
helpers" on this ground. And this "chosen vessel" (Acts ix. 15) does
not feel ashamed to call a woman his helper but even finds an honor in
doing so. For it is not the sex <greek>Fisei</greek> that
he minds, but the will is what he honors. What is equal to this
ornament? Where now is wealth overflowing on every side? and where the
adorning of the person? and where is vainglory? Learn that the dress of
woman is not that put about the body, but that which decorates the
soul, which is never put off, which does not lie in a chest, but is
laid up in the heavens. Look at their labor for the preaching, the
crown in martyrdom, the munificence in money, the love of Paul, the
charm <greek>Filtron</greek> they found in Christ. Compare
with this thine own estate, thy anxiety about money, thy vying with
harlots (i.e. in dress), thy emulating of the grass,(2) and then thou
wilt see who they were and who thou art. Or rather do not compare only,
but vie with this woman, and after laying aside the burdens of grass
<greek>klohs</greek>, (for this is what thy costly dressing
is), take thou the dress from heaven, and learn whence Priscilla became
such as she was. How then did they become so? For two years they
entertained Paul as a guest: (Probably Acts xix. 10) and what is there
that these two years may not have done for their souls? What am I to do
then, you will say because I have not Paul? If thou be minded thou
mayest have him in a truer sense than they. For even with them the
sight of Paul was not what made them of such a character, but the words
of Paul. And so, if thou be so minded, thou shall have both Paul, and
Peter, and John, and the whole choir of the Prophets, with the
Apostles, associating with thee continually. For take the books of
these blessed ones, and hold a continual intercourse with their
writings, and they will be able to make thee like the tent-maker's
wife. And why speak I of Paul? For if thou wilt, thou mayest have
Paul's Master Himself. For through Paul's tongue even He will discourse
with thee. And in another way again thou wilt be able to receive this
Person, when thou receivest the saints, even when thou tendest those
that believe on Him. And so even after their departure thou wilt have
many memorials of piety. For even the table at which the saint ate, and
a seat on which he sat, and the couch on which he lay
552
knoweth how to pierce(1) him that received him; even after his
departure. How then, think you, was that Shunamite pierced at entering
the upper chamber where Elisha abode, when she saw the table, the couch
on which the holy man slept; and what religiousness must she have felt
come from it?(2) For had this not been so, she would not have cast the
child there when dead, if she had not reaped great benefit from thence.
For if so long time after upon entering in where Paul abode, where he
was bound, where he sat and discoursed,(3) we are elevated, and find
ourselves starting off from the places to that memory (so Field: Vulg.
"the memory of that day"); when the circumstances were still fresher,
what must those have been likely to feel, who had religiously
entertained him? Knowing all this then, let us receive the Saints, that
the house may shine, that it may be freed from choking thorns, that the
bed-chamber may become a haven. And let us receive them, and wash their
feet. Thou art not better than Sarah, nor more noble, nor more wealthy,
though thou be an empress. For she had three hundred and eighteen
home-born servants, at a time when to have two servants even was to be
wealthy. And why do I mention the three hundred and eighteen servants?
She had become possessed of the whole world in her seed and in the
promises, she had the "friend of God" (Is. xli. 8; James ii. 23) for
her husband, God Himself as a Patron, a thing greater than any kingdom.
And yet, though she was in so illustrious and honorable estate, this
woman kneaded the flour, and did all the other servant's offices, and
stood by them as they banqueted too in the rank of a servant. Thou art
not of nobler birth than Abraham, who yet did the part of domestics
after his exploits after his victories, after the honor paid him by the
king of Egypt, after driving out the kings of the Persians, and raising
the glorious trophies. And look not to this; that in appearance the
Saints that lodge with thee are but poor, and as beggars, and in rags
many times, but be mindful of that voice which says, "Inasmuch as ye
have done it to the least of these, ye have done it unto me." (Matt.
xxv. 40.) And, "Despise not one of these little ones, because their
angels do always behold the face of My Father which is in heaven."
(Matt. xviii. 10.) Receive them then with readiness of mind, bringing
as they do ten thousand blessings to thee, through the greeting of
peace. (ib. x. 12, 13.) And after Sarah, reflect upon Rebecca also, who
both drew water and gave to drink, and called the stranger in,
trampling down all haughtiness. However, through this, great were the
rewards of hospitality she received! And thou, if thou be so minded,
wilt receive even greater than those. For it will not be the fruit of
children only that God will give thee, but the heaven, and the
blessings there, and a freedom from hell, and a remission of sins. For
great, yea, very great, is the fruit of hospitality. (Luke xi. 41.)
Thus too Jethro, and that though he was a foreigner, gained for a
relation him who with so great power commanded the sea. (Dan. iv. 27;
Ex. iii. 1.) For his daughters too drew into his net this honorable
prey. (Num. x. 29.) Setting then thy thoughts upon these things, and
reflecting upon the manly and heroic(4) temper of those women, trample
upon the gorgeousness of this day, the adornments of dress, the costly
jewelry, the anointing with perfumes. And have done with those
wanton(5) and delicate airs, and that mincing walk, and turn all this
attentiveness unto the soul, and kindle up in thy mind a longing for
the heavens. For should but his love take hold of thee, thou wilt
discern the mire and the clay, and ridicule the things now so admired.
For it is not even possible for a woman adorned with spiritual
attainments to be seeking after this ridiculousness. Having then cast
this aside, which wives of the lewder sort of men, and actresses, and
singers, have so much ambition in, clothe thee with the love of wisdom,
with hospitality, with the succoring of the Saints, with compunction,
with continual prayer. These be better than cloth of gold, these more
stately than jewels and(6) than necklaces,(7) these both make thee of
good repute among men, and bring thee great reward with God. This is
the dress of the Church, that of the playhouses. This is worthy of the
heaven, that, of horses and mules; that is put even round dead corpses,
this shineth in a good soul alone wherein Christ dwelleth. Let this
then be the dress for us to acquire, that we also may have our praise
sung everywhere, and be well-pleasing to Christ, by Whom and with Whom,
etc. Amen.
553
HOMILY XXXI.
ROM. XVI. 5.
"Salute my well-beloved Epenetus, who is the first-fruits of Achaia
unto Christ."
I THINK that many even of those who have the
appearance of being extremely good men, hasten over this part of the
Epistle(1) as superfluous, and having no great weight in it. And I
think that the same befalls them in regard to the genealogy that is in
the Gospel. For because it is a catalogue of names, they think they
cannot get any great good from it. Yet the gold founders' people(2) are
careful even about the little fragments;(3) while these pass over even
such great cakes of gold. That this then may not befall them, what I
have already said were enough to lead them off from their listlessness.
For that the gain even from this is no contemptible one, we have shown
even from what was said on a former occasion, when we lifted up your
soul by means of these addresses. We will endeavor then to-day also to
mine in this same place. For it is possible even from bare names to
find a great treasure. If, for instance, you were shown why Abraham was
so called, why Sarah, why Israel, why Samuel, you would find even from
this a great many real subjects of research. And from times too, and
from places, you may gather the same advantage. For the good man waxes
rich even from these; but he that is slothful, does not gain even from
the most evident things. Thus the very name of Adam teaches us no small
wisdom, and that of his son, and of his wife, and most of the others.
For names serve to remind us of several circumstances. They show at
once God's benefits and women's thankfulness. For when they conceived
by the gift of God, it was they who gave these names to the children.
But why are we now philosophizing about names, while meanings so
important are neglected, and many do not so much as know the very names
of the sacred books? Still even then we ought not to recede from an
attention to things of this sort. For "thou oughtest," He says, "to
have put My money to the exchangers." (Matt. xxv. 27.) And therefore
though there be nobody that listens to it, let us do our part, and show
that there is nothing superfluous, nothing added at random in the
Scriptures. For if these names had no use, they would not then have
been added to the Epistle, nor would Paul have written what he has
written. But there are some even so low-minded, and empty, and unworthy
of Heaven, as not to think that names only, but whole books of the
Bible are of no use, as Leviticus, Joshua, and more besides. And in
this way many of the simple ones have been for rejecting the Old
Testament, and advancing on in the way, that results from this evil
habit of mind, have likewise pruned away many parts of the New
Testament also. But of these men,(4) as intoxicated and living to the
flesh, we do not make much account. But if any be a lover of wisdom,
and a friend to spiritual entertainments, let him be told that even the
things which seem to be unimportant in Scripture, are not placed there
at random and to no purpose, and that even the old laws have much to
profit us. For it says, "All these things are types (A. V. ensamples)
and are written for our instruction." (1 Cor. x. 11.) Wherefore to
Timothy too he says, "Give heed to reading, to exhortation" (1 Tim. iv.
13), so urging him to the reading of the old books, though he was a man
with so great a spirit in him, as to be able to drive out devils,(5)
and to raise the dead. Let us now keep on with the subject in hand.
"Salute my well-beloved Epenetus." It is worth learning from this how
he distributes to each the different praises. For this praise is no
slight one, but even very great, and a proof of great excellence in
him, that Paul should hold him beloved, Paul who had no idea of loving
by favor, and not by cool judgment. Then another encomium comes, "Who
is the first-fruits of Achaia." For what he means is, either that he
leaped forward before any one else, and became a
554
believer (and this were no slight praise), or that he displayed more
religious behavior than any other. And on this account after saying,
"who is the first-fruits of Achaia," he does not hold his peace, but to
prevent your suspecting it to be a glory of the world's, he added,
"unto Christ." Now if in civil matters, he that is first seemeth to be
great and honorable, much more so in these. As then it was likely that
they were of low extraction, he speaks of the true noble birth and
preeminency, and gives him his honors from this. And he says, that he
"is the first-fruits," not of Corinth only, but of the whole nation, as
having become as it were a door, and an entrance to the rest. And to
such, the reward is no small one. For such an one will reap much
recompense also from the achievements of others, in that he too
contributed much toward them by beginning.
Vet. 6. "Greet Mary, who bestowed much labor on us."
How is this? a woman again is honored and proclaimed
victorious! Again are we men put to shame. Or rather, we are not put to
shame only, but have even an honor conferred upon us. For an honor we
have, in that there are such women amongst us, but we are put to shame,
in that we men are left so far behind by them. But if we come to know
whence it comes, that they are so adorned, we too shall speedily
overtake them. Whence then is their adorning? Let both men and women
listen. It is not from bracelets, or from necklaces, nor from their
eunuchs either, and their maid-servants, and gold-broidered dresses,
but from their toils in behalf of the truth. For he says, "who bestowed
much labor on us," that is, not on herself only, nor upon her own
advancement, (see p. 520) (for this many women of the present day do,
by fasting, and sleeping on the floor), but upon others also, so
carrying on the race Apostles and Evangelists ran. In what sense then
does he say, "I suffer not a woman to teach?" (1 Tim. ii. 12.) He means
to hinder her from publicly coming forward (1 Cor. xiv. 35), and from
the seat on the bema,(1) not from the word of teaching.(2) Since if
this were the case, how would he have said to the woman that had an
unbelieving husband, "How knowest thou, O woman, if thou shalt save thy
husband?" (ib. vii. 16.) Or how came he to suffer her to admonish
children, when he says, but "she shall be saved by child-bearing(3) if
they continue in faith, and charity, and holiness, with sobriety?" (1
Tim. ii. 15.) How came Priscilla to instruct even Apollos? It was not
then to cut in sunder private conversing for advantage that he said
this, but that before all, and which it was the teacher's duty to give
in the public assembly; or again, m case the husband be believing and
thoroughly furnished, able also to instruct her. When she is the wiser,
then he does not forbid her teaching and improving him. And he does not
say, who taught much, but "who bestowed much labor," because along with
teaching <greek>tou</greek>
<greek>loUou</greek> she performs other ministries besides,
those in the way of dangers, in the way of money, in the way of
travels. For the women of those days were more spirited than lions,
sharing with the Apostles their labors for the Gospel's sake. In this
way they went travelling with them, and also performed all other
ministries. And even in Christ's day there followed Him women,
"which ministered unto Him of their substance" (Luke viii. 3), and
waited upon the Teacher.
Vet. 7. "Salute Andronicus and Junia my kinsmen."
This also looks like an encomium. And what follows
is much more so. And what sort is this of? "And my fellow-prisoners."
For this is the greatest honor, the noble proclamation. And where was
Paul a prisoner, that he should call them "my fellow-prisoners?" A
prisoner indeed he had(4) not been, but he had suffered things worse(5)
than prisoners, in being not an alien only to his country and his
family, but in wrestling with famine and continual death, and
thousands of other things. For of a prisoner the only misfortune is
this, that he is separated from his relations, and often has to be a
slave instead of being free. But in this case one may mention
temptations thick as snow-flakes, which this blessed person underwent
by being carried and taken about, scourged, fettered, stoned,
shipwrecked, with countless people plotting against him. And captives
indeed
555
have no further foe after they are led away, but they even experience
great care from those who have taken them. But this man was continually
in the midst of enemies, and saw spears on every side, and sharpened
swords, and arrays, and battles. Since then it was likely that these
shared many dangers with him, he calls them fellow-captives. As in
another passage also, "Aristarchus my fellow-prisoner." (Col. iv. 10.)
Then another praise besides. "Who are of note among the Apostles." And
indeed to be apostles(1) at all is a great thing. But to be even
amongst these of note, just consider what a great encomium this is! But
they were of note owing to their works, to their achievements. Oh! how
great is the devotion <greek>FilosoFia</greek> of this
woman,(2) that she should be even counted worthy of the appellation of
apostle!(*) But even here he does not stop, but adds another encomium
besides, and says, "Who were also in Christ before me."
For this too is a very great praise, that they
sprang forth and came before others. But let me draw your attention to
the holy soul, how untainted it is by vanity. For after glory such as
his in kind and degree, he sets others before himseif, and does not
hide from us the fact of his having come after them, nor is ashamed of
confessing this. And why art thou surprised at his not being ashamed of
this, when he shunneth not even to parade before men his former life,
calling himseif "a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since
then he was not able to set them before others on this score, he looked
out himself, who had come in after others, and froth this he did find
means of bestowing a praise upon them by saying, "Who were in Christ
before
me."
Ver. 8. "Greet Amplias my beloved." Here again he
passes encomiums upon his person by his love. For the love of Paul was
for God, carrying countless blessings with it. For if being loved by
the king is a great thing, what a great encomium must it be to be
beloved by Paul? For if he had not acquired great virtue, he would not
have attracted his love? Since as for those who live in vice and
transgressions he is accustomed <greek>oide</greek> not
only to abstain from loving them, but even to anathematize them. As
when he says, "If any man love not the Lord Jesus, let him be accursed"
(1 Cor. xvi. 22); and, "If any man preach any other gospel unto you
than that ye have received, let him be accursed." (Gal. i. 8.)
Ver. 9. "Salute Urbane, my helper in the Lord."
This is a greater encomium than the other. For this
even comprehends that. "And Stachys, my beloved." This again is an
honor of the same kind.
Ver. 10. "Salute Apelles, approved in Christ."
There is no praise like this, being unblamable, and
giving no handle in the things of God. For when he says, "approved in
Christ," he includes the whole list of virtues. And on what ground does
he nowhere say my Lord such an one, my Master this? It is because these
encomiums were greater than those. For those are mere titles of rank
<greek>timhs</greek>, but these are of virtue. And this
same honor he paid them not at random, or as addressing several of
inferior virtue with the high and great characters. For so far as he is
addressing, and that too one along with another, and in the same
letter, he honors them all alike. But by stating the praises
particularly to each, he sets before us the virtue peculiar to each; so
as neither to give birth to envy by honoring one and dishonoring
another, nor to work in them listlessness and confusion, by giving them
all the same dignity, though they did not deserve the same. See now how
he again comes to the admirable women. For after saying, "Salute them
which are of Aristobulus' household,"
Ver. 11. "Salute Herodion my kinsman; greet them
which be of the household of Narcissus;"
Who, it is likely, were not so worthy as the
afore-mentioned, on which account also he does not mention them all by
name even, and after giving them the encomium which was suited to them,
that of being faithful, (and this the meaning of, "Which are in the
Lord."
He again reverts to the women, and says,
Ver. 12. "Salute Tryphena and Tryphosa, who labor in
the Lord."
And in regard to the former woman, he says that "she
bestowed labor upon you," but
556
of these that they are still laboring. And this is no small encomium,
that they should be in work throughout, and should not only work, but
labor even. But Persis he calls beloved too, to show that she is
greater than these.
For he says, "Salute my beloved Persis."
And of her great laborings he likewise bears
testimony, and says, "which labored much in the Lord."
So well does he know how to name each after his
deserts, so making these more eager by not depriving them of any of
their dues, but commending even the slightest preeminence, and making
the others more virtuous, and inciting them to the same zeal, by his
encomiums upon these.
Ver. 12. "Salute Rufus, chosen in the Lord, and his
mother and mine."
Here again the good things are without any drawback,
since the son and the mother are each of such a character, and the
house is full of blessing, and the root agreeth with the fruit; for he
would not have simply said, "his mother and mine," unless he had been
bearing testimony to the woman for great virtue.
Ver. 14. "Salute Asyncritus, Phlegon, Hermas,
Patrobas, Hermes, and the brethren which are with them."
Here do not be looking to how he starts them without
any encomium, but how he did not reckon them, though far inferior, as
it seems, to all, unworthy of being addressed by him. Or rather even
this is no slight praise that he even calls them brethren, as also
those that are after them he calls saints. For he says,
Ver. 15. "Salute Philologus, and Julius, and Nereus
and his sister, and Olympas, and all the saints which are with them;"
Which was the greatest dignity, and unspeakable
height of honor. Then to prevent any jealousy rising from his
addressing one in one way and another in another, and some by name and
some with no distinction, and some with more points of praise, and some
with fewer, he again mingles them in the equality of charity, and in
the holy kiss, saying,
Ver. 16. "Salute one another with an holy kiss."
To cast out of them, by this salutation, all arguing
that confused them, and all grounds for little pride; that neither the
great might despise the little, nor the little grudge at the greater,
but that haughtiness and envy might be more driven away, when this kiss
soothed down and levelled every one. And therefore he not only bids
them salute in this way, but sends in like manner to them the greeting
from the Churches. For "there salute you," he says, not this or that
person individually, but all of you in common,
"The Churches of Christ."
You see that they are no small gains that we earn
from these addresses, and what treasures we should have passed hastily
over, unless in this part of the Epistle also we had examined it with
accuracy, such, I mean, as was in our power. So if there be found any
man of wisdom and spiritual, he will dive even deeper, and find a
greater number of pearls.(1) But since some have often made it a
question wherefore it was that in this Epistle he addressed so many,
which thing he has not done in any other Epistle, we might say that it
is owing to his never having seen the Romans yet, that he does this.
And yet one may say, "Well, he had not seen the Colossians either, and
yet he did not do anything of the kind." But these were more honorable
than others, and had come thither from other cities, as to a safer and
more royal city. Since then they were living in a foreign country, and
they needed much provision for security,(2) and some of them were of
his acquaintance, but some too were there who had rendered him many
important services, he with reason commends them by letters; for the
glory of Paul was then not little, but so great, that even from his
sending them letters, those who had the happiness to have an Epistle to
them, gained much protection. For men not only reverenced him, but were
even afraid of him. Had this not been so,(3) he would not have said,
who had been "a succorer of many, and of myself also."(4) (v. 2.) And
again, "I could wish that myself were accursed." (Rom. ix. 3.) And to
Philemon he wrote and said, "as Paul the aged, and a prisoner of Jesus
Christ." (Phil. 9.) And to the Galatians, "Behold, I Paul say unto
you." (Gal. v. 2.) And, "Ye received me even as Jesus Christ." (ib. iv.
14.) And writing to the Corinthians he said, "Now some are puffed up,
as though I would not come unto you." (1 Cor. iv. 18.) And again,
"These things I have in a figure transferred to myself and to Apollos,
that ye might learn in us not to think of men above that which is
written." (ib. 6.) Now from all these passages it is clear that all had
a great opinion of him. Wishing then that they should feel on easy
terms, and be in honor, he addressed each of
557
them, setting forth their praise to the best advantage he might. For
one he calls beloved another kinsman, another both, another
fellow-prisoner, another fellow-worker, another approved, another
elect. And of the women one he addresses by her title, for he does not
call her servant of the Church in an undefined way (because if this
were so he would have given Tryphena and Persis this name too), but
this one as having the office of deaconess, and another as helper and
assistant another as mother, another from the labors she underwent, and
some he addresses from the house they belonged to, some by the name of
Brethren, some by the appellation of Saints. And some he honors by the
mere fact of addressing them, and some by addressing them by name, and
some by calling them first-fruits, and some by their precedence in
time, but more than all, Priscilla and Aquila.
<greek>tous</greek> <greek>peri</greek>
II<greek>r</greek>. <greek>k</greek>. 'A For
even if all were believers, still all were not alike, but were
different in their merits. Wherefore to lead them all to greater
emulation, he keeps no man's encomiums concealed. For when they who
labor(1) more, do not receive the greater reward also, many(2) become
more listless. On this ground even in the kingdom, the honors. are not
equal, nor among the disciples were all alike, but the threes were
preeminent above the rest. And among these three again there was a
great difference. For this is a very exact method observed by God even
to the last. Hence, "one star differeth from another star in glory," (1
Cor. xv. 41), it says. And vet all were Apostles and all are to sit on
twelve thrones,(4) and all left their goods, and all companied with
Him; still it was the three He took. And again, to these very three, He
said it was possible <greek>eUkwrein</greek> that some
might even be superior. "For to sit," He says, "on My right hand and on
My left, is not mine to give, save to those for whom it is prepared."
(Mark x. 40.) And He sets Peter before them, when He says, "Lovest thou
Me more than these?" (John xxi. 15.) And John too was loved even above
the rest. For there shall be a strict examination of all, and if thou
be but little better than thy neighbor, if it be even an atom, or
anything ever so little, God will not overlook even this. And this even
from of old one might see coming out. For even Lot was a righteous man,
yet not so, as was Abraham; and Hezekiah again, yet not so as was
David: and all the prophets, yet not so as was John.
Where then are they who with all this great
exactness in view, yet will not allow that there is a hell? For if all
the righteous are not to enjoy the same lot, if they exceed others even
a little ("for one star," it says, "differeth from another star in
glory,") (1 Cor. xv. 41), how are sinners to be in the same lot with
the righteous? Such a confusion as this even man would not make, much
less God! But if ye will, I will show you that even in the case of
sinners, arguing from existing facts, there is this distinction, and
exact just judgment. Now consider; Adam sinned, and Eve sinned, and
both transgressed, yet they were not equally sinful. And therefore
neither were they equally punished. For the difference was so great
that Paul said, "Adam was not deceived but the woman being deceived was
in the transgression."(6) And vet the deceit was one. But still God's
searching examination pointed out a difference so great, as that Paul
should make this assertion. Again, Cain was punished, but Lamech, who
committed a murder after him, did not suffer near so great a
punishment. And yet this was a murder, and that was a murder, and that
so much the worse, because even by the example he had not become the
better. But since the one neither killed his brother after exhortation,
nor needed an accuser, nor shrunk from answering when God questioned
him, but even without any accuser both pleaded again himself, and
condemned himself more severely, he obtained pardon. But the other as
having done the opposite was punished. See with what exactness God
sifteth the facts. For this reason He punished those in the flood in
one way, and those in Sodom in another; and the Israelites again, both
those in Babylon, and those in Antiochus' time, in different ways: so
showing that He keeps a strict account of our doings. And these were
slaves for seventy years, and those for four hundred, but others again
ate their children, and underwent countless other more grievous
calamities, and even in this way were not freed, either they or those
that were burnt alive in Sodom. "For it shall be more tolerable," He
says, "for the land of Sodore and Gomorrha, than for that city." (Matt.
x. 15.) For if He hath no care for us, either when we sin or when we do
aright, perhaps there will be some reason in saying that there is no
558
punishment. But since He is so exceedingly urgent about our not
sinning, and adopts so many means to keep us in the right, it is very
plain that He punisheth the wicked, and also crowneth those that do
right. But let me beg you to consider the unfairness of the generality.
For they find fault with God because He so often long-suffering,
overlooks so many that are impious, impure, or violent, without now
suffering punishment. Again, if He threaten to punish them in the other
world, they are vehement and pressing in their accusations. And yet if
this be painful, they ought to accept and admire the other. But alas
the folly! the unreasonable and asinine spirit! alas the sin-loving(1)
soul, that gazes after vice! For it is from this that all these
opinions have their birth. And so if they who utter these things should
be minded to lay hold upon virtue, they will presently find themselves
satisfied concerning hell also, and will not doubt. And where (it is
said) and in what place is this hell? For some fablers say that it is
in the valley of Josaphat, thus drawing that which was said about a
certain by-gone war, to apply to hell.(2) But the Scripture does not
say this. But in what place, pray, will it be? Somewhere as I think at
least quite out of the pale of this world. For as the prisons and mines
are at a great distance from royal residences,(3) so will hell be
somewhere out of this world. Seek we not then to know where it is, but
how we may escape it. Neither yet because God doth not punish all here,
therefore disbelieve things to come. For merciful and long-suffering He
is: that is why he threatens, and does not east us into it forthwith.
For "I desire not," He says, "the death of a sinner." (Ez. xviii. 32.)
But if there is no death of a sinner, the words are but idle. And I
know indeed that there is nothing less pleasant to you than these
words. But to me nothing is pleasanter. And would it were possible at
our dinner, and our supper, and our baths, and everywhere, to be
discoursing about hell. For we should not then feel the pain at the
evils in this world, nor the pleasure of its good things. For what
would you tell me was an evil? poverty? disease? captivity? maiming of
the body? Why all these things are sport compared to the punishment
there, even should you speak of those who are tormented with famine all
their life long; or those who are maimed from their earliest days, and
beg, even this is luxury compared to those other evils. Let us then
continually employ ourselves with talking about these things.(4) For to
remember hell prevents our falling into hell. Dost thou not hear St.
Paul saying, "Who shall suffer everlasting punishment from the face of
the Lord?" (2 Thess. i. 9.) Dost thou not hear what Nero's character
was, whom Paul even calls the Mystery of Antichrist? For "the mystery
of iniquity," he says, "already worketh." (ib. ii. 7.) What then? Is
Nero to suffer nothing? Is Antichrist to suffer nothing? or the Devil
nothing? Then he will always be Antichrist, and so the Devil. For from
mischief they will not leave off, unless they be punished. "Yea," you
say, "but that there is a hell everybody sees. But the unbelievers only
are to fall into it." What is the reason, pray? It is because the
believers acknowledge their Master. And what is this to the purpose?
when their life is impure, they will on this ground be punished more
severely than the unbelievers. "For as many as have sinned without law
shall also perish without law: but as many as have sinned in the law
shall be judged by the law." (Rom. ii. 12.) And, "The servant that knew
his master's will, and did it not, shall be beaten with many stripes."
(Luke xii. 47.) But if there is no such thing as giving an account of
one's life, and all this is said in a loose way then neither will the
Devil have vengeance taken upon him. For he too knows God, and far more
than(5) men too, and all the demons know Him, and tremble, and own He
is their Judge. If then there is no giving an account of our life, nor
of evil deeds, then will they also clean escape. These things are not
so, surely they are not! Deceive not yourselves, beloved. For if there
is no hell, how are the Apostles to judge the twelve tribes of Israel?
How cometh Paul to say, "Know ye not that we shall judge Angels? how
much more things of this life?" (1 Cor. vi. 3.) How came Christ to say,
"The men of Nineveh shall arise and condemn this generation" (Matt.
xii. 41); and, "It shall be more tolerable for the land of Sodom in the
day of judgment?" ib. xi. 24.) Why then make merry with things that are
no subjects for merriment? Why deceive thyself and put cheats upon thy
reason <greek>paraloUizh</greek>, om.
<greek>thn</greek> <greek>yukhnsou</greek>? Why
fight with the love of God toward man? For it was through this that He
prepared it, and threatened, that we might not be east into it, as
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having by this fear become better. And thus he that does away with
speaking on these subjects doth nothing else than thrust us into it,
and drive us thither by this deceit. Slacken not the hands of them then
that labor for virtue, nor make the listlessness of them that sleep
greater. For if the many be persuaded that there is no hell, When will
they leave off vice? Or when will right be seen? I do not say between
sinners and righteous men, but between sinners and sinners? For why is
it that one is punished here, and another not punished, though he does
the same sins, or even far worse? For if there be no hell, you will
having nothing to say in defence of this to those who make it an
objection. Wherefore my advice is, that we leave off this trifling, and
stop the mouths of those that are gainsayers upon these subjects. For
there will be an exact searching into the smallest things, both in the
way of sins and in the way of good deeds, and we shall be punished for
unchaste looks, and for idle words, and for mere reproachful words, and
for drunkenness we shall render an account, as even for a cup of cold
water we shall receive a reward, and a sigh only. (Eccl. xii. 14.) For
it says, "Set a mark upon the foreheads of the men that sigh and that
cry." (Ez. ix. 4.) How then darest thou to say that He, who with so
great exactness will search into our doings, threatened hell in bare
words, and lightly? Do not, I beseech you, do not with these vain hopes
destroy thyself and those that are persuaded by thee! For if thou
disbelievest our words, make enquiry of Jews and Gentiles,[1] and all
heretics. And all of them as with one mouth will answer that a judgment
there shall be, and a retribution. And are men not enough? Ask the
devils themselves, and thou wilt hear them cry, "Why hast thou come
thither to torment us before the time." (Matt. viii. 29.) And putting
all this together persuade thy soul not to trifle idly, test by
experience thou come to know there is a hell, but from this thou mayest
be sobered, and so able to escape those tortures, and attain to the
good things to come; whereof may we all partake by the grace and love
towards man, etc.
HOMILY XXXII
ROM. XVI. 17, 18.
"Now I beseech you, brethren, mark them which cause divisions and
offences contrary to the doctrine which ye have learned, and avoid
them. For they that are such serve not our Lord Jesus Christ, but their
own belly; and by good words and fair speeches deceive the hearts of
the simple."
AGAIN an exhortation, and prayer after the
exhortation. For after telling them to "mark them which cause[3]
divisions," and not to listen to them, he proceeds, "And the God of
peace shall bruise Satan under your feet shortly:" and, "The grace of
our Lord be with you." And notice how gently too he exhorts them: doing
it not in the character of a counsellor, but that of a servant, and
with much respect. For he calls them brethren, and supplicates them
likewise. For, "I beseech you, brethren," (he says). Then he also puts
them on the defensive by showing the deceitfulness of those who abused
them. For as though they were not at once to be discerned, he says, "I
beseech you to mark," that is, to be exceedingly particular about, and
to get acquainted with, and to search out thoroughly--whom, pray? why,
"those that cause divisions and offences, contrary to the doctrine
which ye have learned."[*] For this is, if anything the subversion of
the Church, the being in divisions. This is the devil's weapon, this
turneth all things upside-down. For so long as the body is joined into
one, he has no power
560
to get an entrance, but it is from division that the offence cometh.
And whence is division? From opinions contrary to the teaching of the
Apostles. And whence come opinions of this sort? From men's being
slaves to the belly, and the other passions. For "such," he says,
"serve not the Lord, but their own belly." And so there would be no
offence, there would be no division, unless some opinion were thought
of contrary to the doctrine of the Apostles. And this he here points
out by saying, "contrary to the doctrine." And he does not say which we
have taught, but "which ye have learned," so anticipating them, and
showing that they were persuaded of and had heard them and received
them. And what are we to do to those who make mischief in this way? He
does not say have a meeting and come to blows, but "avoid them." For if
it was from ignorance or error that they did this, one ought to set
them right. But if they sin willingly, spring away from them. And in
another place too he says this. For he says, "Withdraw from every
brother that walketh disorderly" (2 Thess. iii. 6): and in speaking to
Timothy about the coppersmith, he gives him the like advice, and says,
"Of whom be thou ware also." (2 Tim. iv. 15.) Then also to lash
(<greek>kwmwdwn</greek>) those who dare to do such things,
he mentions also the reason of their devising this division. "For they
that are such," he says, "serve not our Lord Christ, but their own
belly." And this he said too when he wrote to the Philippians, "Whose
god is their belly." (Phil. iii. 19.) But here he appears to me to
intimate those of the Jews, whom he ever uses particularly to find
fault with as gluttonous. For in writing to Titus too, he said of them,
"Evil beasts, slow bellies." (Tit. i. 12, see v. 10.) And Christ also
blames them on this head: "Ye devour widows' houses" (Matt. xxiii. 14),
He says. And the Prophets accuse them of things of the kind. For, "My
beloved," He says, "hath waxen fat and gross, and hath kicked" (Deut.
xxxii. 15). Wherefore also Moses exhorted them,and said, " When thou
hast eaten and drunken and art full, remember the Lord thy God." (ib.
vi. 11, 12.) And in the Gospels, they who say to Christ, "What
sign showest thou unto us?" (John vi. 30) pass over everything else,
and remember the manna. So do they everywhere appear to be possessed
with this affection. How then comest thou not to be ashamed at having
slaves of the belly for thy teachers, when thou art a brother of
Christ? Now the ground of the error is this, but the mode of attack is
again a different disorder, viz. flattery. For it is by "fair
speeches," he says, "that they deceive the hearts of the simple." For
their attention reaches only to words; but their meaning is not such,
for it is full of fraud. And be does not say that they deceive you, but
"the hearts of the simple." And even with this he was not satisfied,
but with a view to making this statement less grating, he says,
Ver. 19. "For your obedience is come abroad unto all
men?
This he does, not to leave them free to be
shameless, but to win them beforehand with encomiums, and the number of
his witnesses, to arrest their attention. For neither is it I alone
that am the witness, but the whole world. And he does not say for your
understanding, but, "your obedience:" that is, their compliance, which
was evidence of much meekness in them. "I am glad therefore on your
behalf." And this is no small encomium too. Then, after the praise,
admonition. For lest, after liberating them from any charges against
them, he should make them the more listless, as not being observed; he
gives them another hint in the words,
"I would have you wise unto that which is good, and
simple concerning evil."
You see then how he attacks them again, and that
without their suspecting it. For this looks like intimating that some
of them were apt to be led astray.
Ver. 20. "And the God of peace shall bruise Satan
under your feet shortly."
For since he had spoken of those who "caused
divisions and offences among them," he has mentioned "the God of peace"
also, that they might feel hopeful about the riddance of these evils.
For he that rejoiceth in this (i.e., peace) will put an end to that
which makes havoc of it. And he does not say, will subject, but "will
bruise" (Gen. iii. 19), which is a stronger expression. And not those
people only, but also him who was the general over them herein, Satan.
And not "will bruise" merely, but "under your feet," so that they may
obtain the victory themselves, and become noble by the trophy. And the
time again is made a ground of comfort. For he adds, "shortly." And
this was prayer and prophecy as well at once. "The grace of our Lord
Jesus Christ be with you."
That greatest weapon; that impregnable wall; that
tower unshaken! For he reminds them of the grace, that he may give them
the more alacrity. Because if ye have been freed from the ills more
grievous by far, and freed by grace only, much more will ye be freed
from the lesser, now ye have become friends too, and contribute your
own share likewise. You see how he neither puts prayer without works,
nor
561
works without prayer. For after giving them credit for their obedience,
than he prays; to show that we need both, our own part as well as God's
part, if we are to be duly saved. For it was not before only, but now
too, even though we be great and in high esteem, we need grace from Him.
Ver. 21. "Timotheus my work-fellow saluteth you."
Observe the customary encomiums again. "And Lucius,
and Jason, and Sosipater my kinsmen."
This Jason Luke also mentions, and sets before us
his manliness also, when he says, that "they drew" him "to the rulers
of the city, crying," etc. (Acts xvii. 5.) And it is likely that the
others too were men of note. For he does not mention relations barely,
unless they were also like him in religiousness.
Ver. 22. "I Tertius, who wrote this Epistle, salute
you."
This too is no small encomium, to be Paul's
amanuensis. Still it is not to pass encomiums on himself that he says
this, but that he might attach a warm love to him on their part, for
this ministration.
Vet. 23. "Gains mine host
(<greek>xenos</greek>), and of the whole Church,
saluteth you."
See what a crown he has framed for him by bearing
witness to such great hospitality in him, and brought in the entire
Church into this man's house! For by the word
<greek>xenon</greek>, used here, he means a host, not a
guest. But when you hear that he was Paul's host, do not admire him for
his munificence only, but also for his strictness of life. For except
he were worthy of Paul's excellency, he would never have lodged there,
since he, who took pains to go beyond[1] many of Christ's commands,
would never have trespassed against that law, which bids us be very
particular about who receive us, and about lodging with "worthy"
persons. (Matt. x. 11.) "Erastus, the chamberlain of the city, salutes
you, and Quartus a brother." There is a purpose in his adding "the
chamberlain of the city," for as he wrote to the Philippians, "They of
Caesar's household salute you" (Phil. iv. 22), that he might show that
the Gospel had taken a hold upon great folk, so here too he
mentions the title with a view to the same object, and to
show that, to the man who gives heed, neither riches are a hindrance,
nor the cares of government, nor anything elseof the kind.
Ver. 24. "The grace of our Lord Jesus Christ be with
you all. Amen."[*]
See what we ought to begin and to end with
everywhere! For in this he laid the foundation of the Epistle, and in
this he putteth on the roof, at once praying for the mother of all good
things for them, and calling the whole of his loving-kindness to their
mind. For this is the best proof of a generous teacher, to benefit his
learners not by 'word only, but likewise by prayer, for which cause
also one said, "But let us give ourselves contiually to prayers, and to
the ministry of the word." (Acts vi. 4.)
Who is there then to pray over us, since Paul hath
departed? These who[2] are the imitators of Paul. Only let us
yield ourselves worthy of such intercession
(<greek>sunhgorias</greek>), that it may not be that we
hear Paul's voice here only, but that hereafter, when we are departed,
we may be counted worthy to see the wrestler of Christ.[3] Or rather,
if we hear him here, we shall certainly see him hereafter, if not as
standing near him, yet see him we certainly shall, glistening near the
Throne of the king.[4] Where the Cherubim sing the glory, where the
Seraphim are flying, there shall we see Paul, with Peter, and as a
chief[5] and leader
562
of the choir of the Saints, and shall enjoy his generous love. For if
when here he loved men so, that when he had the choice of departing and
being with Christ, he chose to be here, much more will he there display
a warmer affection. I love Rome even for this, although indeed one has
other grounds for praising it, both for its greatness, and its
antiquity, and its beauty, and its populousness, and for its power, and
its wealth, and for its successes in war. But I lét all this
pass, and esteem it blessed on this account, that both in his lifetime
he wrote to them, and loved them so, and talked with them whiles he was
with us, and brought his life to a close there.[1] Wherefore the city
is more notable upon this ground, than upon all others together. And as
a body great and strong, it hath as two glistening eyes the bodies of
these Saints. Not so bright is the heaven, when the sun sends forth his
rays, as is the city of Rome, sending out these two lights into all
parts of the world. From thence will Paul be caught up, from thence
Peter. Just bethink you, and shudder
(<greek>frixate</greek>) at the thought of what a
sight Rome will see, when Paul ariseth suddenly from that deposit,
together with Peter, and is lifted up to meet the Lord. (1 Thess. iv.
17.) What a rose will Rome send up to Christ! (Is. xxxv. 1) what two
crowns will the city have about it! what golden chains will she be
girded with! what fountains possess! Therefore I admire the city, not
for the much gold, not for the columns, not for the other display
there, but for these pillars of the Church. (1 Cor. xv. 38.) Would that
it were now given me to throw myself round
(<greek>pericuqhnai</greek>) the body of Paul, and be
riveted to the tomb, and to see the dust of that body that "filled up
that which was lacking" after "Christ" Col. i. 24), that bore "the
marks" (<greek>stigmata</greek>,) (Gal. vi. 17) that sowed
the Gospel everywhere yea, the dust of that body through which he ran
to and fro everywhere! the dust of that body through which
Christ spoke, and the Light shone forth more brilliant than any
lightning, and the voice started out, more awful than any thunder to
the devils! through which he uttered that blessed voice, saying, "I
could wish that myself were accursed, for my brethren" (Rom. ix. 3),
through which he spake "before kings, and was not ashamed!" (Ps. cxix.
46) through which we come to know Paul through which also Paul's
Master! Not so awful to us is the thunder, as was that voice to the
demons! For if they shuddered at his clothes (Acts xix. 12), much more
did they at his voice. This led them away captive, this cleansed out
the world, this put a stop to diseases, cast out vice, lifted the truth
on high, had Christ riding[2] upon it, and everywhere went about with
Him; and what the Cherubim were, this was Paul's voice, for as He was
seated upon those Powers, so was He upon Paul's tongue. For it had
become worthy of receiving Christ, by speaking those things only which
were acceptable to Christ, and flying as the Seraphim to height
unspeakable! for what more lofty than that voice which says, "For I am
persuaded that neither Angels, nor Principalities, nor Powers, nor
things present, nor things to come, nor height, nor depth, nor any
other creature, shall be able to separate us from the love of God,
which is in Christ Jesus?" (Rom. viii. 38, 39.) What pinions doth not
this discourse seem to thee to have? what eyes? (Ez. x. 12.) It was
owing to this that he said, "for we are not ignorant of his devices."
(2 Cor. ii. 11.) Owing to this did the devils flee not only at hearing
him speak, but even at seeing his garments. This is the mouth, the dust
whereof I would fain see, through which Christ spake the great
and secret things, and greater than in His own person, (for as He
wrought, so He also spake greater things by the disciples,[3]) through
which the Spirit gave those wondrous oracles to the world! For what
good thing did not that mouth effect? Devils it drave out, sins it
loosed, tyrants it muzzled, philosophers' mouths it stopped, the world
it brought over to God, savages it persuaded to learn wisdom, all the
whole order of the earth it altered. Things in Heaven too it disposed
what way it listed (1 Cor. v. 3, 4), binding whom it would, and loosing
in the other world, "according unto the power given unto it." (2 Cor.
xiii. 10.) Nor is it that mouth only, but the heart too would fain see
the dust of, which a man would not do wrong to call the heart of the
world, and a fountain of countless blessings, and a beginning, and
element of our life. For the spirit of life was furnished out of it
all, and was distributed through the members of Christ, not as being
sent forth by arteries, but
563
by a free choice of good deeds. This heart was so large, as to take in
entire cities, and peoples, and nations. "For my heart" he says, "is
enlarged." (ib. vi. 11.) Yet even a heart thus large, did this very
charity that enlarged it many a time straiten and oppress. For he says,
"Out of much affliction (<greek>qliyews</greek>) and
anguish (<greek>sunochs</greek>) of heart I wrote unto
you." (ib. ii. 4.) I were desirous to see that heart even after its
dissolution, which burned at each one that was lost, which travailed a
second time with the children that had proved abortions (Gal. iv. 19),
which saw God,[1] ("for the pure in heart," He says, "shall see God,")
(Matt. v. 8) which became a Sacrifice, ("for a sacrifice to God is a
contrite heart,") (Ps. li. 17) which was loftier than the heavens,
which was wider than the world, which was brighter than the sun's beam,
which was warmer than fire, which was stronger than adamant, which sent
forth rivers, ("for rivers," it says, "of living water shall flow out
of his belly,") (John vii. 38) wherein was a fountain springing up, and
watering, not the face of the earth, but the souls of men, whence not
rivers only, but even fountains of[2] tears, issued day and night,
which lived the new life, not this of ours, (for "I live," he says,
"yet not I, but Christ liveth in me," (Gal. ii. 20) so Paul's heart was
His heart, and a tablet of the Holy Spirit, and a book of grace); which
trembled for the sins of others, (for I fear, he says, lest by any
means "I have bestowed labor upon you in vain; (ib. iv. 11) lest as the
serpent beguiled Eve; (2 Cor. xi. 3) lest when I come I should find you
not such as I would;") (ib. xii. 20) which both feared for itself, and
was confiding too, (for I fear, he says, "lest by any means after
having preached to others I myself should be a castaway," (1 Cor. ix.
27) And, "I am persuaded that neither angels nor powers shall be able
to separate us ;") (alluding to Rom. ix. 3) which was counted Worthy to
love Christ as no other man loved Him: which despised death and hell,
yet was broken down by brothers' tears, (for he says, "what mean ye to
weep and to break mine heart?") (Acts xxi. 13) which was most enduring,
and yet could not bear to be absent from the Thessalonians by the space
of an hour! (1 Thess. ii. 17; iii. 10.) Fain would I see the dust of
hands that were in a chain, through the imposition of which the Spirit
was furnished, through which the divine writings were written, (for
"behold how large a letter I have written unto you with mine own hand:"
(Gal. vi. 11) and again, "The salutation of me Paul with mine own
hand,") (1 Cor. xvi. 21) of those hands at the sight of which the
serpent "fell off into the fire." (Acts xxviii. 5.) Fain would I see
the dust of those eyes which were blinded gloriously, which recovered
their sight again for the salvation of the world; which even in the
body were counted worthy to see Christ, which saw earthly things, yet
saw them not, which saw the things which are not seen, which saw not
sleep, which were watchful at midnight, which were not effected as eyes
are.[3] I would also see the dust of those feet, which ran through the
world and were not weary; which were bound in the stocks when the
prison shook, which went through parts habitable or uninhabited, which
walked on so many journeys. And why need I speak of single parts? Fain
would I see the tomb, where the armor of righteousness is laid up, the
armor o[ light, the limbs which now live, but which in life were made
dead; and in all whereof Christ lived, which were crucified to the
world, which were Christ's members, which were clad in Christ, were a
temple of the Spirit, an holy building, "bound in the Spirit," (Acts
XX. 22) riveted to the fear of God, which had the marks of Christ. This
body is a wall to that City, which is safer than all towers, and than
thousands of battlements. And with it is that of Peter. For he honored
him while alive. For he "went up to see Peter." (Gal. i. 18) and
therefore even when departed grace deigned to give him the same abode
with him. Fain would I see the spiritual Lion. For as a lion breathing
(Gr. sending,) (Cant. ii. 15) forth fire
(<greek>pur</greek> <greek>afieis</greek>) upon
the herds of foxes, so rushed he upon the clan of demons and
philosophers, and as the burst of some thunderbolt, was borne down into
the host of the devil. (Luke xiii. 32.) For he did not even come to set
the battle in array against him, since he feared so and trembled at
him, as that if he saw his shadow, and heard his voice, he fled even at
a distance. And so did he deliver over to him the fornicator, though at
a distance, and again snatched him out of his hands (1 Cor. v. 5, 2
Cor. ii. 7, 11); and so others also, that they might be taught "not to
blas-
564
pheme." (1 Tim. i. 20.) And consider how he sent forth his own liegemen
against him, rousing them, suppling them. And at one time he says to
the Ephesians, "We wrestle not against flesh and blood, but against
principalities and powers." (Eph. vi. 12.) Then too he puts our prize
in heavenly places. For we struggle not for things of the earth, he
says, but for Heaven, and the things in the Heavens. And to others, he
says, "Know ye not that we shall judge Angels? how much more the things
of this life?" (1 Cor. vi. 3.) Let us then, laying all this to heart,
stand nobly; for Paul was a man, partaking of the same nature with us,
and having everything else in common with us. But because he showed
such great love toward Christ, he went up above the Heavens, and stood
with the Angels. And so if we too would rouse ourselves up some little,
and kindle in ourselves that fire, we shall be able to emulate that
holy man. For were this impossible, he would never have cried aloud,
and said, "Be ye imitators of me, as I am of Christ." (1 Cor. xi. 1.)
Let us not then admire him only, or be struck with him only, but
imitate him, that we too may, when we depart hence, be counted worthy
to see him, and to share the glory unutterable, which God grant that we
may all attain to by the grace and love toward man of our Lord Jesus
Christ, through Whom, and with Whom, be glory to the Father, with the
Holy Ghost, now and evermore. Amen.
End of Etext A COMMENTARY ON THE ACTS OF THE APOSTLES By St. John
Chrysostom