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.¹⁰⁶⁴ (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.” (1 Cor. ix. 21.) What is this, I pray? (c) The man¹⁰⁶⁵ 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 (τεταγμένον ἄνδρα)!—Mark the providential ordering of the thing: unless the 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 anger: 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 Cilicia, 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 4.) 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.¹⁰⁶⁶ 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 elders. 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 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 suddenly 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 (Hom. 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. 10; 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;¹⁰⁶⁷ 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 they285were 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 shalt 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 shalt 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 fulfilled. “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:¹⁰⁶⁸ 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 (Mod. 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 lusts¹⁰⁶⁹ “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 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,¹⁰⁷⁰ 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) (γένεσις), that things happen at random, that all is hap-hazard and chance-medley. 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.¹⁰⁷¹ 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.

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 κατηχήθησαν, 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 (ἐντρεπτικὥς), 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).¹⁰⁴⁸ For it was one thing to take (effectual)279measures 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,”διαγγέλλων, i.e. καταγγέλλων, 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 theirs¹⁰⁴⁹—“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.¹⁰⁵⁰ “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!¹⁰⁵¹ “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 * * ¹⁰⁵²

(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 (προηγουμένως)—whence also they obtain his compliance—but that it was economy and condescension.¹⁰⁵³ “As touching the Gentiles,” etc. (v. 25.) Why, then, this was no hindrance to the preaching, seeing they themselves 280legislated for them to this effect. Why, then,¹⁰⁵⁴ in his taking Peter to task he does not absolutely (ἁπλὥς) 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 ceaseth 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.”¹⁰⁵⁵ 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 281we 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, not¹⁰⁵⁶ 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 (ψοφοδεεἵς), 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:¹⁰⁵⁷ 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 for¹⁰⁵⁸ 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 numbers¹⁰⁵⁹ 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 (σκωπτόντων), 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, and¹⁰⁶⁰ 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 (ἀποτάξασθαι) (the world), it is not right to mind him. And whom, you will ask, 282does this offend? Many, to my knowledge. When therefore the hindrance is a thing indifferent, let (the thing) be done¹⁰⁶¹. 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 offence¹⁰⁶² 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)¹⁰⁶³ 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 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.”¹⁰³⁴ 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 273my 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.”¹⁰³⁵ 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: (κατανύξεως): 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, and 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 Cæsarea: 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?”¹⁰³⁶ (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 274at 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 this¹⁰³⁷—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.¹⁰³⁸For 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 one (to 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.¹⁰³⁹ “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 escaped 275by 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 say¹⁰⁴⁰ 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.¹⁰⁴¹ 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.”¹⁰⁴² (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 warfare (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,¹⁰⁴³ “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, 276Christ 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.¹⁰⁴⁴ 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)¹⁰⁴⁵ 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 (περιεργάζεσθε), 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,¹⁰⁴⁶ 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 to277be 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 underground¹⁰⁴⁷chamber, 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 (βαστερνίοις) 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 they 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.