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.⁹⁵⁰ (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 I 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,⁹⁵¹ “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?⁹⁵² “Both Jews and Greeks 251heard: (c) all that dwelt in Asia:” it was for this also that the Lord suffered him not to go into Asia (ch. 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).⁹⁵³ (g) “He that believeth on Me,” saith Christ, “doeth greater works than those which I 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 I know, and Paul I 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 I know, and Paul I 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.⁹⁵⁴ So mightily grew the word of God and prevailed.” (v. 19, 20.) (i) “And”⁹⁵⁵ (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 entered in to the synagogue,” etc. (v. 8.) But⁹⁵⁶ why ἐπαρρησιάζετο? It 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 into 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 gained252the 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,⁹⁵⁷ showing that everywhere alike they repel salvation from them. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. “In 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).⁹⁵⁸ (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. If any of the heathens believe not, having seen the (very) dust working these effects, let him believe.⁹⁵⁹ (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? It 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 I 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,⁹⁶⁰ in every case, how men are converted not so much in consequence of good things as of things fearful. In 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, “I 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? And⁹⁶¹ 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 usefully 253ordered. 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?⁹⁶² 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)?⁹⁶³ 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,⁹⁶⁴ 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,⁹⁶⁵ 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:⁹⁶⁶ (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-mindedness⁹⁶⁷ 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 254back 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,⁹⁶⁸ 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 cooperates, unwillingly indeed, but nevertheless cooperates 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 yet 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 255who has taken a fever 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. For⁹⁶⁹ 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;⁹⁷⁰ 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 falls 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,⁹⁷¹ as it were a very hangman with his lash, the rancorous remembrance of wrongs. For it is a bane to themselves first, the 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 mayest once punish him, and take thy revenge? Why establish for thyself a hectic disease?⁹⁷² Why, when thy wrath would fain 256depart 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!”⁹⁷³ O 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 from 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:⁹⁷⁴ 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 came⁹⁷⁵ and wanted to oblige the seller to 257receive 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 chancing 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 emulous⁹⁷⁶ 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 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. Therefore⁹²⁹²    i.e. in reference to the harvest. The modern text has, “therefore He calls this the harvest:” missing the author’s meaning, i.e. the allusion to the parable of the sower. 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.⁹³⁹³    τουτέστι, πρὸς τῇ πεντηκοστῇ περὶ αὐτὴν ὡς εἰπεῖν Πρὸς, as in the phrase,εἶναι v. γίνεσθαι πρός τινι. Hom. in Matt.289. B. Field, not. and similarly περὶ as inεἶναι περί τι. Only Œcumen. has preserved the true reading, in his commentπρὸς τῇ π.; περὶ αὐτὴν ἤδη τὴν ἑορτήν. A. B. C. read, πρὸ τῆς πεντηκοστῆς περὶ αὐτὴν ὡς εἰπεῖν: so Cat. but with περὶ forπρὸ. The others, οὐ πρὸ τῆς π., ἀλλὰ περὶ αὐτὴν, ὡς εἰπεῖν. 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, and⁹⁴⁹⁴    In the mss. and Edd. the order of the following sentences is confused. It is here restored by bringing the clause, καὶ πάντας ἐκεῖ συνήγαγεν into what appears to be its proper connection, and supplying the text to the comment πολλὴν τὴν ῥυμην λέγει τοῦ Πνεύματος.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. τούτους) 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 ii. 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.⁹⁵⁹⁵    i.e. if the gift descended only upon the Twelve, there would have been specific and distinctive mention of them in this narrative, as there was in the former chapter; and with much more reason here than there. The writer would not have said merely, They were all together: it sat upon each one of them: they were all filled: if he had meant that the Spirit came only upon the Apostles. 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, ἀποφθέγγεσθαι (Exod. iii. 2.) For the things spoken by them were ἀποφθέγματα, 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:⁹⁶⁹⁶    i.e. Mark how the enumeration, “Parthians, and Medes,” etc., goes from east to west. This comment having been transposed to the end of v. 12, was misunderstood: and E. has instead of it, “Do you see how it was, that, as if they had wings, they sped their way through the whole world?”“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 πνοὴ 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.⁹⁷⁹⁷    Τὰ γὰρ τοιαῦτα νηφουσῶν μὲν ψυχῶν προσπίπτοντα, οὐ πολὺ* ἔχει τὸν θόρυβον· ὅταν δὲ μεθύσωσιν τότε μὲν οὕτως, τοῖς προφή* ταις δὲ ἑτέρως. In the modern text, which here also is followed by Erasm. and Edd. it is, ἀλλὰ τότε μὲν οὕτως ἐκείνοις, τοῖς προφήταις δὲ ἑτέρως. “But here indeed it is on this wise with them (the disciples), but with the Prophets otherwise.”—The expression “uninebriated” relates to the Old Testament: no such fire there, no mighty rushing wind, no vehement commotion: this comes of “the new wine” of the Spirit;ὅταν μεθύσωσιν, with allusion to John ii. 10.(Ez. iii. 3.) The roll of a book⁹⁸⁹⁸    So de Sancta Pentecoste, Hom. i. t. ii. 465. “Why does Ezekiel receive the gift of prophecy not by the likeness of fire, but by a book, while the Apostles receive the gifts by fire? For concerning him we read, that one gave him in his mouth a roll of a book, etc.: but concerning the Apostles not so, but “there appeared unto them tongues as of fire.” Why is it a book and writing there, here tongue and fire? Because there the Prophet went his way to accuse sins, and to bewail Jewish calamities: whereas these went forth to consume the sins of the whole world: therefore he received a writing, to call to mind the coming calamities: these fire, to burn up the sins of the world, and utterly abolish them. For as fire falling among thorns will with ease destroy them, even so the grace of the Spirit consumed the sins of men.” is given him, and Ezekiel ate what he was about to utter. “And it became in his mouth,” it is said, “as honey for sweetness.” (And⁹⁹⁹⁹    This, which we have marked as parenthesis, seems to be out of its place: it interrupts what is said about Ezekiel, and besides is not relevant to the matter immediately in hand, ᾽Ενταῦθα δὲ αὐτὸ τὸ Πν. τὸ ῞Α. κ. τ. λ. would come in more suitably after the mention of the fire in the bush, in which God appeared to Moses. And so Œcumenius seems to have taken it. “But it is in the likeness of fire, because the Spirit also is God, and to prove by this also that the Spirit is of one Nature (ὁμοφυὲς) with the Father, Who appears in this manner to Moses at the bush.” 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 27receives the grace through the medium of a mantle (2 Kings xiii.); another by oil, as David (1 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.¹⁰⁰¹⁰⁰    ῞Οτι τοῦτο ἐκεῖνό ἐστι: i.e. The Spirit here given to the disciples, is the same that was given to those: but more intense in operation; therefore it appears not merely under the emblem of cloven tongues, but as tongues of fire. 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.¹⁰¹¹⁰¹    Chrys. seems to understand byδιαμεριζόμεναι (v. 3), divided, distributed among the members of the company, rather than of a cloven form, a forked appearance, as indicating the shape of the fire-like tongues. The former is the preferable interpretation. (So the Rev. Vers. vs. A.V.). The latter view cannot explain the singular verb which follows,ἐκάθισεν.—G.B.S.

But observe how those men also were first shown to be worthy, and then received the Spirit as worthy. Thus, for instance, David:¹⁰²¹⁰²    ἵνα δειχθῇ αὐτοῦ γυμνὴ ἡ πίστις. Not, ut palam fieret fides ejus, fides ejus,Ben. but,quo ipsius nuda simplexque fides declararetur,” Erasm. The meaning seems to be: David after the victory over Goliath, when the hearts of the people were turned to him, and he might have taken possession of the kingdom to which he was anointed, yet did not seek worldly greatness, but chose rather to suffer persecutions, etc.: as developed in the Homilies de Davide et Saule, t. iv. 752. Below, for ἀνατρεφόμενον (“Samuelbrought up in the temple,”) A. hasἀναστρεφόμενον, which we have adopted. 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.¹⁰³¹⁰³    So C and Cat. B. transposes Elisha and Ezekiel, A. omits the clause. Chrys. elsewhere makes it a special praise of Ezekiel, that he chose rather to accompany his people into captivity, than to remain in his own land: Interp. in Isai. i. t. 1. 2. and ad Stagyr. ii. t. ii. 228. In this manner then (he would say here), Ez. “left all,” and having thus given proof of his worth, received the gift of prophecy. The modern text reads: “Ezekiel again. And that the case was thus, is manifest from what followed. For indeed these also forsook all that they had. Therefore they then received the Spirit, when they had given proof of their own virtue.”—By these(οὗτοι) we must understand the Old Test. saints just mentioned. It should rather have been ἐκεῖνοι, but Chrys. is negligent in the use of these pronouns. See Hom. in Matt.Field. Adnot. p. 709, B. 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.¹⁰⁴¹⁰⁴    ᾽Ηλαττοῦτο. Alluding to Numb. xi. 17. “I will take of the Spirit that is upon thee, and will put it upon them.” 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,¹⁰⁵¹⁰⁵    ῞Ινα δὲ ἐξῇ. (Cat. ἵνα δείξῃ.) Œcumen. ἵνα ἔχωσι, “that they may have it in their power, according to the law of their fathers, to appear thrice in the year, etc.” The modern text has, ἐπεὶ ἐξῆν…διὰ τοῦτο. “Because it was permitted…therefore.” 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. 28Conscience 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.¹⁰⁶¹⁰⁶    ᾽Εκεῖ δὲ ἐν αἰχμαλωσία ἦσαν πολλοὶ ἢ καὶ ἐκεῖ διέσπαρτο τὰ ἔθνη τὰ τῶν δογμάτων. A. B. C. N. As τὰ τῶν δtaken as apposition to τὰ ἔθνη yields no satisfactory sense, we adopt from the modern text πρὸς before τὰ ἔθνη, and make, as there, τὰ τῶν δ. the nom. toδιέσπαρτο. And as in the next sentence Chrys. distinguishes citizens, foreign (Jews), and proselytes, and there is no mention of the last, unless it be in the clause ἢ καὶ ἐκεῖ διέσπαρτο, we infer thatτὰ τῶν δ. means the Law of Moses. “Or also in those countries (Parthia, Media, etc. in consequence of the dispersion of the Jews) the Law and its religion had been disseminated among the Gentiles. So that from all quarters, etc.” Thus it is explained how there came to be present at Jerusalem “devout men” from Parthia and those other countries: there were many Jews there in captivity, and also proselytes of the Law from among the Gentiles.—In the modern text the passage is thus altered: “But, inasmuch as the Jews were in captivity, it is likely that there were then present with them many of theGentiles: ἢ ὅτι καὶ πρὸς τὰ ἔθνη τὰ τῶν δογμάτῶν ἤδη κατέσπαρτο, καὶ διὰ τοῦτο πολλοὶ καὶ ἐξ αὐτῶν παρῆσαν ἐκεῖ. Or, because τὰ τῶν δ. had become disseminated among the Gentiles also, and therefore many also of them were there present, κατὰ μνημὴν ὦν ἤκουσαν. Hereτὰ τῶν δογμάτων is taken to mean ‘the doctrines of the Christian Faith:’ as Erasmus renders the passage, Sive quod ad gentes quoque fidei dogmata seminata fuerint, et hanc ob causam complures ex iis aderant ut memorarent quæ audierant.It can hardly be supposed that St. Chrysostom meant to represent that some of these Parthians, Medes, etc. were Gentiles who had heard in their own country the tidings of the Faith of Christ, and therefore were present at Jerusalem: yet this is what he is made to say in this text. 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.¹⁰⁷¹⁰⁷    It is impossible to gain from this language any clear view of the author’s opinion of the gift of tongues. The uncertainty of the text here still further embarrasses the subject. That the narrative means that they received at Pentecost a miraculous gift of speaking foreign languages, is now almost unanimously maintained by modern scholars. The difficult question as to the gift of tongues as referred to in 1 Cor. xiv. should not lead to a weakening or explaining away of such unmistakable expressions as ἑτέραις γλώσσαις (4), ἡμετέραις γλώσσαις (11), and τῇ ἰδί& 139· διαλέκτῳ (6, 8). Cf. Mark xvi. 17.—G.B.S. 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 not it?),¹⁰⁸¹⁰⁸    Πάνυ γε (οὐ γάρ;) ἄνθρωποι κ. τ. λ. See above, p. 47. note u. and 66, note c. The modern text has, Πάνυ γε· ὅτι ἄνθρωποι κ. τ. λ. Below, “Since this was improbable, therefore, to impose upon the hearers, and show that the men are drunken, they ascribe, etc.” But in the old text it is, ὅτι οὐκ ἂν ἐμεθύσθησαν, meaning, “because [so early in the day] they would not have been drinking much,” (this is the force of the tense μεθυσθῆναιas in John ii. 10) “therefore they ascribe all to the quality (of the wine);” because as Œcumen. says, explaining this remark of Chrys., the fumes of γλεῦκος mount more quickly to the brain, etc. Erasmus, seemingly referring this to μεμεστωμένοι, translates hebetudini crapulæque rem totam ascribunt: Ben. even more strangely, ‘agendi et loquendi modo totum ascribunt. 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 place¹⁰⁹¹⁰⁹    ᾽Εκεῖ: referring to ch. i. as expounded in Hom. iii. So Œcumen, in loc.῎Ανω μὲν τὴν κηδεμονίαν ἐπιδείκνυται, ἐν οἷς τῷ πλήθει ἐπιτρέπει τὴν ἐκλογὴν κ. τ. λ. 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 29shamelessness!¹¹⁰¹¹⁰    Here the modern text (Edd.) enlarges by the additions “to account the wonder of the tongues the work of drunkenness? But not a whit did this annoy the Apostles; nor did it make them less bold at hearing such scoffing. By the presence of the Spirit they were now transformed, and were become superior to all bodily considerations.” 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! 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 they¹¹¹¹¹¹    The change of subject (from the Jews to the Apostles) is not expressed in the original. To remedy the confusion occasioned by this negligence, the modern text (Edd.) transposes this part: viz. after the sentence ending, “so great a multitude:” it has, “For tell me: did they not fight—in a picture?” And then, “What? I pray you; did they not exhaust, etc.” Clearly the other is the original order. It is shown, first, how the Jews were utterly worsted, and how awfully the whole posture of affairs was reversed for them; and then, how victoriously the preachers of the new Faith maintained their ground against the whole world. (the Apostles) not fight against poverty and hunger: against ignominy and infamy (for they were accounted deceivers): did they not fight¹¹²¹¹²    Edd. “Were they not subjected to the ridicule and mockery of those present? For in their case both these befel together: for some derided them, others mocked.” Which is weak enough; but the original text could not be retained, because on the supposition that all this relates to the Jewsthen present, the mention of “wrath” and “punishment” would be irrelevant. 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,¹¹³¹¹³    Εὐθυμίαις, i.e. “bursts of self-complacent mirth” (e.g. at Athens), opposed to θυμοῖς “explosions of wrath.” Ben. without specifying the authority, notes a various reading, ἀθυμίαις, which is found in none of the Paris copies, and is quite unmeaning. Edd. μανίαις. 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?¹¹⁴¹¹⁴    Ben. interprets: “So unlooked for were these trials, that the Apostles seemed to themselves to be dreaming or beholding these things in a picture.” But when the true order of the text is restored, no such far-fetched comment is needed. 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:¹¹⁵¹¹⁵    The text is defective here, ἀρχόντων φόβοι, ὅπλων ἰσχύς· πόλεσι καὶ τείχεσιν ὀχυροῖς. The text of the Edd. has: “And the wonder is, that with bare body they took the field against armed men, against rulers having power over them: without experience,” etc. 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 had 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 30much more philosophical¹¹⁶¹¹⁶    St. Chrysostom’s habitual use of the term philosophy is thus explained in the index of Mr. Field’s edition of the Com. on St. Matt. “Philosophy, according to the custom of Chrys. is not Christian piety, not the exercise of any virtue, not a pious and chaste life, not virtue in general, but that part of virtue, which consists in subduing the carnal appetites and affections. Thus to Christian philosophy are to be referred: forbearance and long suffering; humblemindedness; contempt of wealth; an austere and monastic life; every other mortification (ἀπάθεια). Its contraries are: emulation (ζηλοτυπία, see below), envy and vainglory, and all other passions.” 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,¹¹⁷¹¹⁷    καὶ φιλόσοφα, φησὶν, ἵνα: “And ‘philosophical,’ forsooth:” but perhaps it should be καὶ ἐφιλοσόφησεν ἵνα: “this was the upshot of his philosophizing.” ῾Ητοῦ φιλοσόφου ψυχή: “the soul of the philosopher himself (Α τοῦ διδασκάλου), viz. equally with the souls of other men, becomes, for instance, a fly,” etc. Comp.infra: “our soul passes into flies and dogs,” etc. and Hom. in Ev. Joann. t. viii. 8. D. “they say that the souls of men become flies, gnats, shrubs.”—Edd. “For what is the benefit from learning that the soul of the philosopher,” etc. The next sentence (ὄντως μυῖα—οὐκ εἰς μυῖαν μετέπιπτεν(sc. ἡ ψυχὴ), ἀλλ᾽ ἐπέβαινε (sc. μυῖα τῇ ἐν Πλατ. οἰκόυσῃ) ψυχῇ seems to mean, ‘He talks of the soul becoming a fly: and truly the soul in Plato might be claimed by a fly:’ ἐπεβ. τῇ ψ. as e.g. is ἐπιβαίνειν τῇ ἐπαρχί& 139· to step into possession of, etc. Ποίας γὰρ ταῦτα οὐ μυίας; Edd.ματαιολογίας; adding, Πόφεν δὴ τοιαῦτα ληρεῖν ἐπεβάλετο; “What could put it into his head to rave in this fashion?” that we may learn that the soul of our philosopher becomes a fly.¹¹⁸¹¹⁸    The author’s depreciation of Plato contrasts unfavorably with the more generous estimates of a long line of Church Fathers from Justin to Augustin.—G.B.S. Most truly said, a fly! not indeed changed into one, but 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.¹¹⁹¹¹⁹    ᾽Επεὶ ἐκεῖνό γε καὶ ἀνῇρει. Erasmus translates, Quandoquidem et illud quod Plato docuit, sustulit: whence Ben. Nam illud Platonis hic (Petrus) sustulit: i.e. for Peter’s doctrine (of chastity) has made an end of that lewd dogma of Plato’s. But the following sentence rather implies that the meaning is as above given. 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 means¹²⁰¹²⁰    Δι᾽ αὐτῶν, Ben. per illas, which they seem to refer to γυναῖκες. Erasm. per illos, which is doubtless right: by means of the philosophers, as below, ἐν ταῖς ἐκείνων ψυχαῖς.to show that our race is not more honorable than that of brutes; and, in fact, some have gone to such a pitch of (κενοδοξίας) 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 dog¹²¹¹²¹    Καὶ ζηλοῖ παῤ αὐτοῖς ὁ κύων κατὰ Πλάτωνα. Edd. have this after “polity and laws,” where it is clearly out of place, whatever it means. also among them31is jealous, according to Plato. But when we tell them that these things are fables, and are full of absurdity, ‘You do not enter (ἐνοήσατε) 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!¹²²¹²²    Edd. Σφόδρα γε· οὐ γὰρ φρενὸς βαθείας. Read Σφόδρα γε (οὐ γάρ); φρ. β. as above, p. 22, note 1, and 28, note 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 (ἐπιεικὲς); 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. (φιλοσοφίας ἔνεκεν.) 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 loving-kindness 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.