Homily XXIX

Acts XIII. 16, 17

“Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought He them out of it.”

Behold Barnabas giving place to Paul—how should it be otherwise?—to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage. “Then Paul stood up,” it says;—this⁶⁶¹was a custom of the Jews—“and beckoned with his hand.” And see how he prepares the way beforehand for his discourse: having first praised them, and showed his great regard for them in the words, “ye that fear God,” he so begins his discourse. And he says not, Ye proselytes, since it was a term of disadvantage.⁶⁶²“The God of this people chose our fathers: and the people”—See, he calls God Himself their God peculiarly, Who is the common God of men; and shows how great from the first were His benefits, just as Stephen does. This they do to teach them, that now also God has acted after the same custom, in sending His own Son; (Luke xx. 13): as (Christ) Himself (does) in the parable of the vineyard—“And the people,” he says, “He exalted when it sojourned in the land of Egypt”—and yet the contrary was the case:⁶⁶³ true, but they increased in numbers; moreover, the miracles were wrought on their account: “and with an high arm brought He them out of it.” Of these things (the wonders) which were done in Egypt, the prophets are continually making mention. And observe, how he passes over the times of their calamities, and nowhere brings forward their faults, but only God’s kindness, leaving those for themselves to think over. “And about the time of forty years suffered He their manners in the wilderness.” (v. 18.) Then the settlement. “And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot.” (v. 19.) And the time was long; four hundred and fifty years. “And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.”⁶⁶⁴ (v. 20.) Here he shows that God varied His dispensations towards them (at divers times). “And afterward they desired a king:” and (still) not a word of their ingratitude, but throughout he speaks of the kindness of God. “And God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.” (v. 21.) “And when he had removed him, He raised up unto them David to be their king: to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will. Of this man’s seed hath God according to His promise raised unto Israel a Saviour, Jesus.” (v. 22, 23.) This was no small thing that Christ should be from David. Then John bears witness to this: “When John had first preached before His coming the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, Whom think ye that 183I am? I am not He. But, behold, there cometh one after me, whose shoes of His feet I am not worthy to loose.” (v. 24, 25.) And John too not merely bears witness (to the fact), but (does it in such sort that) when men were bringing the glory to him, he declines it: for it is one thing (not to affect) an honor which nobody thinks of offering; and another, to reject it when all men are ready to give it, and not only to reject it, but to do so with such humility. “Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain.” (v. 26–28.) On all occasions we find them making a great point of showing this, that the blessing is peculiarly theirs, that they may not flee (from Christ), as thinking they had nothing to do with Him, because they had crucified Him. “Because they knew Him not,” he says: so that the sin was one of ignorance. See how he gently makes an apology even on behalf of those (crucifiers). And not only this: but he adds also, that thus it must needs be. And⁶⁶⁵ how so? “By condemning Him, they fulfilled the voices of the prophets.” Then again from the Scriptures. “And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre. But God raised Him from the dead. And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people—”(v. 29–31) that He rose again. “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second Psalm, Thou art My Son, this day have I begotten Thee. And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another Psalm, Thou shalt not suffer Thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: but He, Whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” (v. 32–39.) Observe⁶⁶⁶how Paul here is more vehement in his discourse: we nowhere find Peter saying this. Then too he adds the terrifying words: “Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” (v. 40, 41.)

(a) Observe⁶⁶⁷ how he twines (the thread of) his discourse (alternately) from things present, from the prophets. Thus, “from⁶⁶⁸ (this man’s) seed according to the promise”—(v. 23): (c) the name of David was dear to them; well then, is it not (a thing to be desired) that a son of his, he says, should be their king?—(b) then he adduces John: then again the prophets, where he says, “By condemning they fulfilled,” and again, “All that was written:” then the Apostles as witnesses of the Resurrection: then David bearing witness. For neither the Old Testament proofs seemed so cogent when taken by themselves as they are in this way, nor yet the latter testimonies apart from the former: wherefore he makes them mutually confirm each other. “Men and brethren,” etc. (v. 26.) For since they were possessed by fear, as having slain Him, and conscience made them aliens (the Apostles), discourse not with them as unto Christicides, neither as putting into their hands a good which was not theirs, but one peculiarly their own. (d) “For they that dwell at Jerusalem, and their rulers:” as 184much as to say, not ye, but they:⁶⁶⁹ and again, apologizing even for those, “Because they knew Him not, and the voices of the Prophets which are read every sabbath day, in condemning Him, they fulfilled them.” A great charge it is against them that they continually hearing heeded not. But no marvel: for what was said above concerning Egypt and the wilderness, was enough to show their ingratitude. And observe how this Apostle also, as one moved by the Spirit Himself,⁶⁷⁰ continually preaches the Passion, the Burial. (g) “Having taken Him down from the tree.” Observe, what a great point they make of this. He speaks of the manner of His death. Moreover they bring Pilate (conspicuously) forward, that (the fact of) the Passion may be proved by the mention of the tribunal (by which he was condemned), but at the same time, for the greater impeachment of those (His crucifiers), seeing they delivered Him up to an alien. And he does not say, They made a complaint (against Him), (ἐνέτυχον, al. ἐντυγχάνει) but, “They desired, though having found no cause of death” (in Him), “that He should be slain. (e) Who appeared,” he says, “for many days to them that came up with Him from Galilee to Jerusalem.” (Rom. xi. 2.) Instead of⁶⁷¹** he says, “Who are His witnesses unto the people,” to wit, “The men which came up with Him from Galilee to Jerusalem.” Then he produces David and Esaias bearing witness. “The faithful (mercies),” the abiding (mercies), those which never perish. (h) Paul loved them exceedingly. And observe, he does not enlarge on the ingratitude of the fathers, but puts beforethem what they must fear. For Stephen indeed with good reason does this, seeing he was about to be put to death, not teaching them; and showing them, that the Law is even now on the point of being abolished: (ch. vii.) but not so Paul; he does but threaten and put them in fear. (f) And he does not dwell long on these,⁶⁷² as taking it for granted that the word is of course believed; nor enlarge upon the greatness of their punishment, and assail that which they affectionately love, by showing the Law about to be cast out: but dwells upon that which is for their good (telling them), that great shall be the blessings for them being obedient, and great the evils being disobedient.

But let us look over again what has been said. “Ye men of Israel,” etc. (v. 16–21.) The Promise then, he says, the fathers received; ye, the reality. (j) And observe, he nowhere mentions right deeds of theirs, but (only) benefits on God’s part: “He chose: Exalted: Suffered their manners:” these are no matters of praise to them: “They asked, He gave.” But David he does praise (and him) only, because from him the Christ was to come. “I have found David, the son of Jesse, a man after Mine own heart, which shall fulfil all My will.” (v. 22.) (i) Observe also; it is with praise (that he says of him), “David after that he had served the will of God:” just as Peter—seeing it was then the beginning of the Gospel—making mention of him, said, “Let it be permitted me to speak freely of the patriarch David.” (ch. ii. 29.) Also, he does not say, Died, but, “was added to his fathers. (k) Of this man’s seed,” etc. “When John,” he says, “had first preached before His entry”—by entry he means the Incarnation—“the baptism of repentance to all the people of Israel.” (v. 23–25.) Thus also John, writing his Gospel, continually has recourse to him: for his name was much thought of in all parts of the world. And observe, he does not say it “Of this man’s seed,” etc. from himself, but brings John’s testimony.

“Men and brethren, children of the stock of Abraham”—he also calls them after their father—“unto you was the word of this salvation sent.” (v. 26.) Here the expression, “Unto you,” does not mean, Unto (you) Jews, but it gives them a right to sever themselves from those who dared that murder. And what he adds, shows this plainly. “For,” he says, “they that dwell at Jerusalem, because they know Him not.” (v. 27.) And how, you will say, could they be ignorant, with John to tell them? What marvel, seeing they were so, with the prophets continually crying aloud to them? Then follows another charge: 185“And having found no cause of death in Him:” in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And “they desired of Pilate, he says, that He should be slain.” (v. 28.) “And when they had fulfilled all that was written of Him.” (v. 29.) Observe what a point he makes of showing that the (whole) thing was a (Divine) Dispensation. See,⁶⁷³ by saying what did they persuade men? (By telling them) that He was crucified? Why, what could be less persuasive than this? That He was buried—by them to whom it was promised that He should be salvation? that He who was buried forgives sins, yea, more than the Law (has power to do)? And (observe), he does not say, From which ye would not but, “from which ye could not be justified by the Law of Moses.” (v. 39.) “Every one,” he says: be who he may. For those (ordinances) are of no use, unless there be some benefit (accruing therefrom.) This is why he brings in forgiveness later: and shows it to be greater, when, the thing being (otherwise) impossible, yet this is effected. “Who are His witnesses,” he says, “unto the people”—the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to blood-thirsty men, to the very persons that killed Him. But, “He hath raised up Jesus again: This day,” he says, “I have begotten thee.”⁶⁷⁴ (v. 33.) Aye, upon this the rest follows of course. Why did he not allege some text by which they would be persuaded that forgiveness of sins is by Him? Because the great point with them was to show, in the first place, that He was risen: this being acknowledged, the other was unquestionable. “Through this man,” nay more, by Him, “is remission of sins.” (v. 38.) And besides, he wished to bring them to a longing desire of this great thing. Well then, His death was not dereliction, but fulfilling of Prophecy.—For the rest, he puts them in mind of historical facts, wherein they through ignorance suffered evils without number. And this he hints in the conclusion, saying, “Look, ye despisers, and behold.” And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that “I work a work which ye shall in no wise believe, though one declare it unto you.” (v. 41.) Marvel not that it seems incredible: this very thing was foretold from the first—(that it would not be believed). “Behold, ye despisers,” as regards those who disbelieve in the Resurrection.

This too might with reason be said to us:⁶⁷⁵ “Behold ye despisers.” For the Church indeed is in very evil case, although ye think her affairs to be in peace. For the mischief of it is, that while we labor under so many evils, we do not even know that we have any. “What sayest thou? We are in possession of our Churches, our Church property, and all the rest, the services are held, the congregation comes to Church every day.”⁶⁷⁶True, but one is not to judge of the state of a Church from these things. From what then? Whether there be piety, whether we return home with profit each day, whether reaping some fruit, be it much or little, whether we do it not merely of routine and for the formal acquittance of a duty (ἀφοσιούμενοι). Who has become a better man by attending (daily) service for a whole month? That is the point: otherwise the very thing which seems to bespeak a flourishing condition (of the Church,) does in fact bespeak an ill condition, when all this is done, and nothing comes of it. Would to God (that were all), that nothing comes of it: but indeed, as things are, it turns out even for the worse. What fruit do ye get from your services? Surely if you were getting any profit by them, ye ought to have been long leading the life of true wisdom (τἥς φιλοσοφίας), with so many Prophets twice in every week discoursing to you, so many Apostles, and Evangelists, all setting forth the doctrines of salvation, and placing before you with much exactness that which can form the character aright. The soldier by going to 186his drill, becomes more perfect in his tactics: the wrestler by frequenting the gymnastic ground becomes more skilful in wrestling: the physician by attending on his teacher becomes more accurate, and knows more, and learns more: and thou—what hast thou gained? I speak not to those who have been members of the Church only a year, but to those who from their earliest age have been attending the services. Think you that to be religious is to be constant in Church-going (παραβάλλειν τᾕ συνάξει)? This is nothing, unless we reap some fruit for ourselves: if (from the gathering together in Church) we do not gather (συνάγωμεν) something for ourselves, it were better to remain at home. For our forefathers built the Churches for us, not just to bring us together from our private houses and show us one to another: since this could have been done also in a market-place, and in baths, and in a public procession:—but to bring together learners and teachers, and make the one better by means of the other. With us it has all become mere customary routine, and formal discharge of a duty: a thing we are used to; that is all. Easter comes, and then great the stir, great the hubbub, and crowding of—I had rather not call them human beings, for their behavior is not commonly human. Easter goes, the tumult abates, but then the quiet which succeeds is again fruitless of good. “Vigils, and holy hymn-singing.”—And what is got by these? Nay, it is all the worse. Many do so merely out of vanity. Think how sick at heart it must make me, to see it all like (so much water) poured into a cask with holes in it! But ye will assuredly say to me, We know the Scriptures. And what of that? If ye exemplify the Scriptures by your works, that is the gain, that the profit. The Church is a dyer’s vat: if time after time perpetually ye go hence without receiving any dye, what is the use of coming here continually? Why, the mischief is all the greater. Who (of you) has added ought to the customary practices he received from his fathers? For example: such an one has a custom of observing the memorial of his mother, or his wife, or his child: this he does whether he be told or whether he be not told by us, drawn to it by force of habit and conscience. Does this displease thee, you ask? God forbid: on the contrary, I am glad of it with all my heart: only, I would wish that he had gained some fruit also from our discoursing, and that the effect which habit has, were also the effect as regards us⁶⁷⁷ (your teachers)—the superinducing of another habit. Else why do I weary myself in vain, and talk uselessly, if ye are to remain in the same state, if the Church services work no good in you? Nay, you will say, we pray. And what of that? “Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of heaven; but he that doeth the will of My Father which is in heaven.” (Matt. vii. 21.) Many a time have I determined to hold my peace, seeing no benefit accruing to you from my words; or perhaps there does accrue some, but I, through insatiableness and strong desire, am affected in the same way as those that are mad after riches. For just as they, however much they may get, think they have nothing; so I, because I ardently desire your salvation, until I see you to have made good progress, think nothing done, because of my exceeding eager desire that you should arrive at the very summit. I would that this were the case, and that my eagerness were in fault, not your sloth: but I fear I conjecture but too rightly. For ye must needs be persuaded, that if any benefit had arisen in all this length of time, we ought ere now to have done speaking. In such case, there were no need to you of words, since both in those already spoken there had been enough said for you,⁶⁷⁸ and you would be yourselves able to correct others. But the fact, that there is still a necessity of our discoursing to you, only shows, that matters with you are not in a state of high perfection. Then what would we have to be brought about? for one must not merely find fault. I beseech and entreat you not to think it enough to have invaded⁶⁷⁹ the Church, but that ye also withdraw hence, having taken somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any rate from the Scriptures, ye have the remedies suitable for each. For instance, is any passionate? Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, “The sway of his fury is his destruction” (Ecclus. i. 22); and, “A passionate man is not seemly” (Prov. xi. 25); and such like: and 187again, “A man full of words shall not prosper” (Ps. cxl. 11); and Christ again, “He that is angry with his brother without a cause” (Matt. v. 22); and again the Prophet, “Be ye angry, and sin not” (Ps. iv. 4); and, “Cursed be their anger, for it was fierce.” (Gen. xlix. 7.) And in histories, as when thou hearest of Pharaoh filled with much wrath, and the Assyrian. Again, is any one taken captive by love of money? let him hear, that “There is not a more wicked thing than a covetous man: for this man setteth even his own soul for sale” (Ecclus. ix. 9); and how Christ saith, “Ye cannot serve God and mammon” (Matt. vi. 24); and the Apostle, that “the love of money is a root of all evils” (1 Tim. vi. 10); and the Prophet, “If riches flow in, set not your heart upon them” (Ps. lxii. 10); and many other like sayings. And from the histories thou hearest of Gehazi, Judas, the chief scribes, and that “gifts blind the eyes of the wise.” (Exod. xxiii. 8 and Deut. xvi. 19.) Is another proud? Let him hear that “God resisteth the proud” (James iv. 6); and, “Pride is the beginning of sin” (Ecclus. x. 14) and, “Every one that hath a high heart, is impure before the Lord.” (Prov. xvi. 5.) And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts.

So wash out, if not the whole at once, a part at any rate, part today, and part tomorrow, and then the whole. And with regard to repentance too, and confession, and almsgiving, and justice also, and temperance, and all other things, thou wilt find many examples. “For all these things,” says the Apostle, “were written for our admonition.” (1 Cor. x. 11.) If then Scripture in all its discoursing is for our admonition, let us attend to it as we ought. Why do we deceive ourselves in vain? I fear it may be said of us also, that “our days have fallen short in vanity, and our years with haste.” (Ps. lxxvii. 33.) Who from hearing us has given up the theatres? Who has given up his covetousness? Who has become more ready for almsgiving? I would wish to know this, not for the sake of vainglory, but that I may be inspirited to more zeal, seeing the fruit of my labors to be clearly evident. But as things now are, how shall I put my hand to the work, when I see that for all the rain of doctrine pouring down upon you shower after shower, still our crops remain at the same measure, and the plants have waxed none the higher? Anon the time of threshing is at hand (and) He with the fan. I fear me, lest it be all stubble: I fear, lest we be all cast into the furnace. The summer is past, the winter is come: we sit, both young and old, taken captive by our own evil passions. Tell not me, I do not commit fornication: for what art thou the better, if though thou be no fornicator thou art covetous? It matters not to the sparrow caught in the snare that he is not held tight in every part, but only by the foot: he is a lost bird for all that; in the snare he is, and it profits him not that he has his wings free, so long as his foot is held tight. Just so, thou art caught, not by fornication, but by love of money: but caught thou art nevertheless; and the point is, not how thou art caught, but that thou art caught. Let not the young man say, I am no money-lover: well, but perchance thou art a fornicator: and then again what art thou the better? For the fact is, it is not possible for all the passions to set upon us at one and the same time of life: they are divided and marked off, and that, through the mercy of God, that they may not by assailing us all at once become insuperable, and so our wrestling with them be made more difficult. What wretched inertness it shows, not to be able to conquer our passions even when taken one by one, but to be defeated at each several period of our life, and to take credit to ourselves for those which (let us alone) not in consequence of our own hearty endeavors, but merely because, by reason of the time of life, they are dormant? Look at the chariot-drivers, do you not see how exceedingly careful and strict they are with themselves in their training-practice, their labors, their diet, and all the rest, that they may not be thrown down from their chariots, and dragged along (by the reins)?—See what a thing art is. Often even a strong man cannot master a single horse: but a mere boy who has learnt the art shall often take the pair in hand, and with ease lead them and drive them where he will. Nay, in India it is said that a huge monster of an elephant shall yield to a stripling of fifteen, who manages him with the utmost ease. To what purpose have I said all this? To show that, if by dint of study and practice we can throttle into submission (ἄγχομεν) even elephants and wild horses, much more the passions within us. Whence is it that throughout life we continually fail (in every encounter)? We have never practised this art: never in a time of leisure when there is no contest, talked over with ourselves what shall be useful for us. We are never to be seen in our place on the chariot, until the time for the 188contest is actually come. Hence the ridiculous figure we make there. Have I not often said, Let us practise ourselves upon those of our own family before the time of trial? With our servants (παἵδας) at home we are often exasperated, let us there quell our anger, that in our intercourse with our friends we may come to have it easily under control. And so, in the case of all the other passions, if we practised ourselves beforehand, we should not make a ridiculous figure in the contests themselves. But now we have our implements and our exercises and our trainings for other things, for arts and feats of the palæstra, but for virtue nothing of the sort. The husbandman would not venture to meddle with a vine, unless he had first been practised in the culture of it: nor the pilot to sit by the helm, unless he had first practised himself well at it: but we, in all respects unpractised, wish for the first prizes! It were good to be silent, good to have no communication with any man in act or word, until we were able to charm (κατεπᾴδειν) the wild beast that is within us. The wild beast, I say: for indeed is it not worse than the attack of any wild beast, when wrath and lust make war upon us? Beware of invading the market-place (Μὴ ἐμβάλῃς εἰς ἀγοράν) with these beasts, until thou have got the muzzle well upon their mouths, until thou have tamed and made them tractable. Those who lead about their tame lions in the market-place, do you not see what a gain they make of it, what admiration they get, because in the irrational beast they have succeeded in producing such tameness—but, should the lion suddenly take a savage fit, how he scares all the people out of the market-place, and then both the man that leads him about is himself in danger, and if there be loss of life to others, it is his doing? Well then do thou also first tame thy lion, and so lead him about, not for the purpose of receiving money, but that thou mayest acquire a gain, to which there is none equal. For there is nothing equal to gentleness, which both to those that possess it, and to those who are its objects, is exceeding useful. This then let us follow after, that having kept in the way of virtue, and with all diligence finished our course therein, we may be enabled to attain unto the good things eternal, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.

Homily XXVIII

Acts XIII. 4, 5

“So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.”

As soon as they were ordained they went forth, and hasted to Cyprus, that being a place where was no ill-design hatching against them, and where moreover the Word had been sown already. In Antioch there were (teachers) enough, and Phœnice too was near to Palestine; but Cyprus not so. However, you are not to make a question of the why and wherefore, when it is the Spirit that directs their movements: for they were not only ordained by the Spirit, but sent forth by Him likewise. “And when they were come to Salamis, they preached the word of God in the synagogues of the Jews.” Do you mark how they make a point of preaching the word to them first, not to make them more contentious?⁶⁵¹⁶⁵¹    That Barnabas and Saul preached first to the Jews for the reason mentioned by Chrysostom is wholly improbable. The mission to the Gentiles entrusted to them never cancelled, in their minds, their obligation to the Jews as having in the plan of God an economic precedence. Paul not only maintained throughout his life an ardent love and longing for his people (Rom. ix.) and a confident hope of their conversion (Rom. xi.), but regarded them as still the people of privilege, on the principle: “To the Jew first, and also to the Greek.” (Rom. i. 16.) This view, together with the fact that they were Jews, constitutes a sufficient explanation for their resort to the synagogues. Additional reasons may be found in the fact that in the synagogues might be found those who were religiously inclined—of both Jewish and Gentile nationality—and who were therefore most susceptible to the influence of Christian truth, and in the fact that the freedom of speech in the synagogue-service offered the most favorable opportunity to expound the Gospel.—G.B.S. The persons mentioned before “spake to none but to Jews only” (ch. xi. 19), and so here they betook them to the synagogues. “And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.” (v. 6–8.) Again a Jew sorcerer, as was Simon. And observe this man, how, while they preached to the others, he did not take it much amiss, but only when they approached the proconsul. And then in respect of the proconsul the wonder is, that although prepossessed by the man’s sorcery, he was nevertheless willing to hear the Apostles. So it was with the Samaritans: and from the competition (συγκρίσεως) the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! “But Saul, who is also Paul,”—(v. 9) here his name is changed at the same time that he is ordained, as it was in Peter’s case,⁶⁵²⁶⁵²    Chrysostom here hints at the most probable explanation of the change of name in the Acts from Saul to Paul, although that change is not strictly simultaneous with his ordination which occurred at Antioch (v. 3), whereas the first use of the name “Paul” is in connection with his labors at Paphos, after he had preached for a time in Salamis. It seems probable that, as in so many cases, Paul, a Hellenist, had two names, in Hebrew Saul, and in Greek Paul, and that now when he enters distinctively upon his mission to the Gentiles, his Gentile name comes into exclusive use. (So, among recent critics, De Wette, Lechler, Alford, Neander, Gloag.) Other opinions are: (1) that he took the name Paul—signifyinglittle—out of modesty (Augustin); (2) that he was named Paul, either by himself (Jerome), by his fellow-Christians (Meyer) or by the proconsul (Ewald), in honor of the conversion of Sergius Paulus.—G.B.S.—“filled with the Holy Ghost, looked upon him, and said, O full of all guile and all villany, thou child of the devil:” (v. 10) and observe, this is not abuse, but accusation: for so ought forward, impudent people to be rebuked “thou enemy of all righteousness;” here he lays bare what was in the thoughts of the man, while under pretext of saving he was ruining the proconsul: “wilt thou not cease,” he says, “to pervert the ways of the Lord?” (He says it) both confidently (αξιοπίστως), It is not with us thou art warring, nor art thou fighting (with us), but “the ways of the Lord” thou art perverting, and with praise (of these, he adds) “the179right” ways. “And now, behold, the hand of the Lord is upon thee, and thou shalt be blind.” (v. 11.) It was the sign by which he was himself converted, and by this he would fain convert this man. As also that expression, “for a season,” puts it not as an act of punishing, but as meant for his conversion: had it been for punishment, he would have made him lastingly blind, but now it is not so, but “for a season” (and this), that he may gain the proconsul. For, as he was prepossessed by the sorcery, it was well to teach him a lesson by this infliction (and the sorcerer also), in the same way as the magicians (in Egypt) were taught by the boils.⁶⁵³⁶⁵³    It can hardly be meant that the smiting of Elymas with blindness was not a judicial infliction to himself; but that the proconsul should see it rather on its merciful side as being only ἄχρι καιροῦ. The Hebraistic use of Χεὶρ Κυρίου clearly implies a divine judgment upon Elymas as does the whole force of the narrative.—G.B.S. (Ex. ix. 11.) “And immediately there fell on him a mist and a darkness: and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.” (v. 12.) But observe, how they do not linger there, as (they might have been tempted to do) now that the proconsul was a believer, nor are enervated by being courted and honored, but immediately keep on with their work, and set out for the country on the opposite coast. “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.” (v. 13, 14.) And here again they entered the synagogues, in the character of Jews, that they might not be treated as enemies, and be driven away: and in this way they carried the whole matter successfully. “And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.” (v. 15.) From this point, we learn the history of Paul’s doings, as in what was said above we have learned not a little about Peter. But let us review what has been said.

(Recapitulation.) “And when they were come to Salamis,” the metropolis of Cyprus, “they preached the word of God.” (v. 5.) They had spent a year in Antioch: it behooved that they should go hither also (to Cyprus) and not sit permanently where they were (the converts in Cyprus): needed greater teachers. See too how they remain no time in Seleucia, knowing that (the people there) might have reaped much benefit from the neighboring city (of Antioch): but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse (διορθωσαι) the proconsul. But that it is no flattery that (the writer) says, “he was with the proconsul, a prudent man” (v. 7), you may learn from the facts; for he needed not many discourses, and himself wished to hear them. And⁶⁵⁴⁶⁵⁴    Καὶ τὰ ὀνόματα δὲ λέγει· ἐπειδὴ προσφάτως ἔγραφον· & 234·ρα κ. τ. λ. A. B. C. N. Cat. It is not clear whether this relates to the two names, Barjesus and Elymas, (if so we might, read ἔγραφεν, “since he wrote just before, (whose name was Barjesus, but now Elymas, for so is his name interpreted,”) or to the change of the Apostle’s name “Then Saul, who is also called Paul,” (and then perhaps the sense of the latter clause may be, Since the change of name was recent: ἐπειδἡ προσφάτως μετεγράφη or the like.) The mod. text substitutes, “But he also recites the names of the cities: showing that since they had but recently received the word, there was need (for them) to be confirmed, to continue in the faith: for which reason also they frequently visited them.” he mentions also the names. * * * Observe, how he said nothing to the sorcerer, until he gave him an occasion: but they only “preached the word of the Lord.” Since (though Elymas) saw the rest attending to them, he looked only to this one object, that the proconsul might not be won over. Why did not (Paul) perform some other miracle? Because there was none equal to this, the taking the enemy captive. And observe, he first impeaches, and then punishes, him. He shows how justly the man deserved to suffer, by his saying, “O full of all deceit” (v. 10): (“full of all,”) he says: nothing wanting to the full measure: and he well says, of all “deceit,” for the man was playing the part of a hypocrite.—“Child of the devil,” because he was doing his work: “enemy of all righteousness,” since this (which they preached) was the whole of righteousness (though at the same time): I suppose in these words he reproves his manner of life. His words were not prompted by anger, and to show this, the writer premises, “filled with the Holy Ghost,” that is, with His operation. “And now behold the hand of the Lord is upon thee.” (v. 11.) It was not vengeance then, but healing: for it is as though he said: “It is not I that do it, but the hand of God.” Mark how unassuming! No “light,”⁶⁵⁵⁶⁵⁵    Mod. text omits this sentence. The connection is: Paul inflicts this blindness upon him, not in vengeance, but in order to his conversion, remembering how the Lord Himself had dealt with him on the way to Damascus. But it was not here, as then—no “light shown round about him from heaven.” as in the case of Paul, “shone round about him.” (ch. ix. 3.) “Thou shalt be blind,” he says, “not seeing the sun for a season,” that he may give him opportunity for repentance: for we nowhere find them wishing to be made conspicuous by the more stern (exercise of their authority), even though it was against enemies that this was put forth: in respect of those of their own body (they used severity), 180and with good reason, but in dealing with those without, not so; that (the obedience of faith) might not seem to be matter of compulsion and fear. It is a proof of his blindness, his “seeking some to lead him by the hand.” (ch. v. 1. ff.) And⁶⁵⁶⁶⁵⁶    Καὶ (Εἶτα mod.) (ὁρᾷ C. N. Cat.) τὴν πήρωσιν (Cat. πύρωσιν) ὁ ἀνθ. καὶ (om. Cat.) μόνος ἐπίστευσεν (mod. εὐθὺς πιστεύει). The reading in Cat. is meant for emendation: “And mark the fervor (or kindling, viz. of the proconsul’s mind): the proc. alone believed” etc. the proconsul sees the blindness inflicted, “and when he saw what was done, he believed:” and both alone believed not merely this, but, “being astonished at the doctrine of the Lord” (v. 12): he saw that these things were not mere words, nor trickery. Mark how he loved to receive instruction from his teachers, though he was in a station of so high authority. And (Paul) said not to the sorcerer, “Wilt thou not cease to pervert” the proconsul?⁶⁵⁷⁶⁵⁷    Mod. text adds, “but, the ways of the Lord, which is more: that he may not seem to pay court.” What may be the reason of John’s going back from them? For “John,” it says, “departing from them returned to Jerusalem” (v. 13): (he does it) because they are undertaking a still longer journey: and yet he was their attendant, and as for the danger, they incurred it (not he).—Again, when they were come to Perga, they hastily passed by the other cities, for they were in haste to the metropolis, Antioch. And observe how concise the historian is. “They sat down in the synagogue,” he says, and, “on the sabbath day” (v. 14, 15): that they might prepare the way beforehand for the Word. And they do not speak first, but when invited: since as strangers, they called upon them to do so. Had they not waited, there would have been no discourse. Here for the first time we have Paul preaching. And observe his prudence: where the word was already sown, he passes on: but where there was none (to preach), he makes a stay: as he himself writes: “Yea, so have I strived to preach the Gospel, not where Christ was named.” (Rom. xv. 20.) Great courage this also. Truly, from the very outset, a wonderful man! crucified, ready for all encounters (παρατεταγμένος), he knew how great grace he had obtained, and he brought to it zeal equivalent. He was not angry with John: for this was not for him:⁶⁵⁸⁶⁵⁸    οὐ γὰρ τούτου ἦν. “Down. renders itnon enim iræ deditus erat, he was not the man for this (anger): or perhaps, For he (John) was not his, not associated by him, but by Barnabas.” Ben. But the meaning should rather be, “So great a work was not for him (Mark); he was not equal to it.” The connection is of this kind: “Paul knew how great grace had been bestowed on him, and on his own part he brought corresponding zeal. When Mark withdrew, Paul was not angry with him, knowing that the like grace was not bestowed on him, therefore neither could there be the likeσπουδὴ on his part.” but he kept to the work, he quailed not, he was unappalled, when shut up in the midst of a host. Observe how wisely it is ordered that Paul should not preach at Jerusalem: the very hearing that he is become a believer, this of itself is enough for them; for him to preach, they never would have endured, such was their hatred of him: so he departs far away, where he was not known. But⁶⁵⁹⁶⁵⁹    In mss. and Edd. this portion, to the end of the paragraph, is placed after the part relating to Elymas, “He first convicted,” etc. and immediately before the Morale, as if the occasion of the invective against φιλαρχία and κενοδοξία were furnished by the conduct of the rulers of the synagogue: but see above, p. 178, in the expos. of v. 8, πανταχοῦ ἡ κενοδοξία καὶ ἡ φιλαρχία αἴτιαι τῶν κακῶν, and below, the allusion to the blindness of Elymas. it is well done, that “they entered the synagogue on the sabbath day” when all were collected together. “And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word or exhortation for the people, say on.” (v. 15.) Behold how they do this without grudging, but no longer after this. If ye did wish this (really), there was more need to exhort.

He first convicted the sorcerer (and showed), what he was; and that he was such, the sign showed: “thou shalt be blind, not seeing the sun” this was a sign of the blindness of his soul: “for a season” (v. 11): he says, to bring him to repentance. But, oh that love of rule! oh, that lust of vainglory! how it does overturn and ruin everything; makes people stand up against their own, against each other’s salvation; renders them blind indeed, and dark, insomuch that they have even to seek for some to lead them by the hand! Oh that they did even this, oh that they did seek were it but some to lead them by the hand! But no, they no longer endure this, they take the whole matter into their own hands. (This vice) will let no man see: like a mist and thick darkness it spreads itself over them, not letting any see through it. What pleas shall we have to offer, we who for one evil affection, overcome another evil affection (supra p. 176), but not for the fear of God! For example, many who are both lewd and covetous, have for their niggardliness put a bridle upon their lust, while other such, on the contrary, have for pleasure’s sake, despised riches. Again, those who are both the one and the other, have by the lust of vainglory overcome both, lavishing their money unsparingly, and practising temperance to no (good) purpose; others again, who are exceedingly vainglorious, have despised that evil affection, submitting to many vile disgraces for the sake of their amours, or for the sake of their money: others again, that they may satiate their anger, have chosen to suffer losses without end, and 181care for none of them, provided only they may work their own will. And yet, what passion can do with us, the fear of God is impotent to effect! Why speak I of passion? What shame before men can do with us, the fear of God has not the strength to effect! Many are the things we do right and wrong, from a feeling of shame before men; but God we fear not. How many have been shamed by regard to the opinions of men into flinging away money! How many have mistakenly made it a point of honor to give themselves up to the service of their friends (only), to their hurt! How many from respect for their friendships have been shamed into numberless wrong acts! Since then both passion and regard for the opinion of men are able to put us upon doing wrong things and right, it is idle to say, “we cannot:” we can, if we have the mind: and we ought to have the mind. Why canst not thou overcome the love of glory, when others do overcome it, having the same soul as thou, and the same body; bearing the same form, and living the same life? Think of God, think of the glory that is from above: weigh against that the things present, and thou wilt quickly recoil from this worldly glory. If at all events thou covet glory, covet that which is glory, indeed. What kind of glory is it, when it begets infamy? What kind of glory, when it compels one to desire the honor of those who are inferior, and stands in need of that? Real honor is the gaining the esteem of those who are greater than one’s self. If at all events thou art enamoured of glory, be thou rather enamoured of that which comes from God. If enamoured of that glory thou despisest this world’s glory, thou shalt see how ignoble this is: but so long as thou seest not that glory, neither wilt thou be able to see this, how foul it is, how ridiculous. For as those who are under the spell of some wicked, hideously ugly woman, so long as they are in love with her, cannot see her ill-favoredness, because their passion spreads a darkness over their judgment: so is it here also: so long as we are possessed with the passion, we cannot perceive what a thing it is. How then might we be rid of it? Think of those who (for the sake of glory) have spent countless sums, and now are none the better for it:⁶⁶⁰⁶⁶⁰    καὶ οὐδὲν ἀπ᾽ αὐτῆς καρπουμένους, i.e. reaping no fruit from it (the glory which they sought here) where they are now. Mod. text οὐδὲν ἀπ᾽ αὐτῶν καρπωσαμένους: “reaped no fruit while here, from their money which they squandered”—mistaking the meaning of the passage, which is, “They got what they sought, but where is it now?” think of the dead, what glory they got, and (now) this glory is nowhere abiding, but all perished and come to naught: bethink thee how it is only a name, and has nothing real in it. For say, what is glory? give me some definition. “The being admired by all,” you will say. With justice, or also not with justice? For if it be not with justice, this is not admiration, but crimination (κατηγορία), and flattery, and misrepresentation (διαβολή). But if you say, With justice, why that is impossible: for in the populace there are no right judgments; those that minister to their lusts, those are the persons they admire. And if you would (see the proof of this), mark those who give away their substance to the harlots, to the charioteers, to the dancers. But you will say, we do not mean these, but those who are just and upright, and able to do great and noble good acts. Would that they wished it, and they soon would do good: but as things are, they do nothing of the kind. Who, I ask you, now praises the just and upright man? Nay, it is just the contrary. Could anything be more preposterous than for a just man, when doing any such good act, to seek glory of the many—as if an artist of consummate skill, employed upon an Emperor’s portrait, should wish to have the praises of the ignorant! Moreover, a man who looks for honor from men, will soon enough desist from the acts which virtue enjoins. If he will needs be gaping for their praises, he will do just what they wish, not what himself wishes. What then would I advise you? You must look only to God, to the praise that is from Him, perform all things which are pleasing to Him, and go after the good things (that are with Him), not be gaping for anything that is of man: for this mars both fasting and prayer and alms-giving, and makes all our good deeds void. Which that it be not our case, let us flee this passion. To one thing alone let us look, to the praise which is from God, to the being accepted of Him, to the commendation from our common Master; that, having passed through our present life virtuously, we may obtain the promised blessings together with them that love Him, through the grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.

Homily XXVII

Acts XII. 18, 19

“Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Cæsarea, and there abode.”

Some persons, it is likely, are at a loss how to explain it, that God should quietly look on while (His) champions⁶³⁹⁶³⁹    περιεῖδεν τοὺς ἀθλητὰς ἀπολλυμένους: i.e. those (as St. Stephen, St. James) engaged in contending for the heavenly prize. The mod. t. substitutes, “Many are quite at a loss, how God could quietly look on while his children (or servants? τοὺς παῖδας, Ben. infantes) were put to death because of Him, and now again,” etc. After this sentence, the same inserts from the recapitulation: “But—if the Angel,” etc. to…..“why did He not rescue him? and besides”— are put to death, and now again the soldiers on account of Peter: and yet it was possible for Him after (delivering) Peter to rescue them also. But it was not yet the time of judgment, so as to render to each according to his deserts. And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him 174(feel) cut to the heart—the being (eluded and) made ridiculous.⁶⁴⁰⁶⁴⁰    μᾶλλον αὐτὸν ἐποίει διαπρίεσθαι(as in ch. vii. 54, cut to the heart with passion) καὶ καταγέλαστον εἶναι. The last words are either misplaced, or something is wanting; perhaps (afterδιαπρίεσθαι), τὸ διακρούεσθαι καὶ καταγέλαστον εἶναι. “And having put them to the question,” it says, “he ordered them to be led away to execution.” (Matt. ii. 16.) And yet he had heard from them—for he had put them to the question—both that the chains had been left, and that he had taken his sandals, and that until that night he was with them. “Having put them to the question:” but what did they conceal?⁶⁴¹⁶⁴¹    i.e. what was to be drawn from them by the torture? Had they let him out, they would have contrived appearances, or would themselves have fled. But the reporter’s notes of what St. Chrys. said, seem to be very defective, and the arrangement much confused. Why then did they not themselves also flee? “He ordered them to be led away to execution:” and yet he ought to have marvelled, ought to have been astonished at this. The consequence is, by the death of these men (the thing), is made manifest to all: both his wickedness is exposed to view, and (it is made clear that) the wonder (is) of God. “And he went down from Judea to Cæsarea, and there abode: and Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s country. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, ‘It is the voice of a god, and not of a man,’ And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.” (v. xx. 23.) * * But see how (the writer) here does not hide these things.⁶⁴²⁶⁴²    ἀλλ᾽ ὅρα πῶς οὗτος οὐ κρύπτει ταῦτα. In the recapitulation (see note 3, p. 175) he says, that the death of Herod was regarded as a judgment for his having slain James and the soldiers. Here, it seems, he must have said something to that effect; then, “but observe how St. Luke does not conceal the true state of the case, viz. that he was punished not for this, but for the sin which he proceeds to mention.” We have transposed the text v. 20–23. mss. and Edd. place it before οὐ μικρὸν οὐδὲ τοῦτό ἐστιν, thus separating these words from their connection with the preceding question.Why does he mention this history? Say, what has it to do with the Gospel, that Herod is incensed with the Tyrians and Sidonians? It is not a small matter, even this, how immediately justice seized him; although not because of Peter, but because of his arrogant speaking. And yet, it may be said, if those shouted, what is that to him? Because he accepted the acclamation, because he accounted himself to be worthy of the adoration. Through him those most receive a lesson, who so thoughtlessly flattered him (al. οἱ κολακεύοντες). Observe again, while both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes him that had most to answer for, leaving the others to profit by this man’s fate.⁶⁴³⁶⁴³    Josephus’ narrative of the death of Herod (Ant. xix. 8, 2) is of peculiar interest here on account of its substantial agreement with that of Luke. The following points of agreement may be noted: (1) The place was Cæsarea. (2) He was attacked by disease in a public assembly when, arrayed in gorgeous apparel, he received the impious flatteries of the people. (3) His disease and death were a penalty for accepting the flattery of those who accorded to him divine honors. Thus the main outlines are the same. Josephus introduces some historical notices, such as that the occasion was a celebration in honor of the Emperor Claudius, which are wanting in Luke. He also relates that after receiving the people’s flattery, Herod observed an owl perched on a rope above him, which he interpreted at once as an omen of the fate which soon befell him. The supernatural element—“an angel smote him”—is wanting in Josephus. The Jewish historian is less specific in describing the disease which he speaks of as violent pains in the bowels and adds that after the attack, Herod lingered five days and died in the fifty-fourth year of his age and the seventh of his reign.—G.B.S.“And the word of God,” it says, “grew,” i.e. in consequence of this, “and multiplied.” (v. 24.) Do you mark God’s providential management? “But Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.” (v. 25.) “Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod the tetrarch, and Saul.”⁶⁴⁴⁶⁴⁴    At this point (ch. xiii.) begins the second part of the Book of Acts which has chiefly to do with the missionary labors of Paul. It is a reasonable supposition that the previous chapters rest upon different documents from those which follow. From chapter xvi. onward occur the so-called “we” passages (e.g.xvi. 10; xx, 6. xxi. 1; xxvii. 1) in which the writer, identifying himself with his narratives, indicates that he writes from personal knowledge and experience. The appointment of Barnabas and Saul at Antioch for missionary service, marked an epoch in the history of the early church and practically settled the questions relating to the admission of the Gentiles to the Christian community.—G.B.S.(ch. xiii. 1.) He still mentions Barnabas first: for Paul was not yet famous, he had not yet wrought any sign. “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (v. 2, 3.) What means, “Ministering?” Preaching. “Separate for Me,” it says, “Barnabas and Saul.” What means, “Separate for Me?” For the work, for the Apostleship. See again by what persons he is ordained (γυμνοτέρα. Cat. σεμνοτέρα, “more awful.”) By Lucius the Cyrenean and Manaën, or rather, by the Spirit. The less the persons, the more palpable the grace. He is ordained henceforth to Apostleship, so as to preach with authority. How then does he himself say, “Not from men, nor by man?”⁶⁴⁵⁶⁴⁵    mss. and Edd. δἰ ἀνθρώπων, but the singular is implied below in οὐχ ὑπὸ τοῦδε. In the old text, B. C. Cat. “Not from men nor by men? Because not man called nor brought him over: that is, neither by men; therefore he says, that he was not sent (B., I was not sent) by this,” etc. The mod. text “Not from men neither by men. The one, not from men, he uses to show that not man, etc.: and the other, neither by men, that he was not sent by this (man), but by the Spirit. Wherefore,” etc.175(Gal. i. 1.) Because it was not man that called or brought him over: this is why he says, “Not from men. Neither by man,” that is, that he was not sent by this (man), but by the Spirit. Wherefore also (the writer) thus proceeds: “So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.” (v. 4.) But let us look over again what has been said.

(Recapitulation.) “And when it was day,” etc. (v. 18.) For⁶⁴⁶⁶⁴⁶    Here he further answers the question raised in the opening of the discourse. The mod. text transposes it to that place, beginning the recapitulation with, “‘And when it was day there was no small stir among the soldiers because of Peter, and having put the keepers to the question, he ordered them to be led away to execution.’ So senseless was he,οὕτως οὐκ ᾔσθετο, that he even sets about punishing them unjustly.” The latter clause is added by the innovator. ForᾔσθετοCat. has preserved the true reading, ᾔσθοντο. if the Angel had brought out the soldiers also, along with Peter, it would have been thought a case of flight. Then why, you may ask, was it not otherwise managed? Why, where is the harm? Now, if we see that they who have suffered unjustly, take no harm, we shall not raise these questions. For why do you not say the same of James? Why did not (God) rescue him? “There was no small stir among the soldiers.” So (clearly) had they perceived nothing (of what had happened). Lo, I take up the plea in their defence. The chains were there, and the keepers within, and the prison shut, nowhere a wall broken through, all told the same tale: the man had been carried off:⁶⁴⁷⁶⁴⁷    ἀνάρπαστος ὁ ἄνθρωπος γέγονε. Ben. homo ille raptus non est.why dost thou condemn them? Had they wished to let him off, they would have done it before, or would have gone out with him. “But he gave them money?” (ch. iii. 6.) And how should he, who had not to give even to a poor man, have the means to give to these? And then neither had the chains been broken, nor were they loosed. He ought to have seen, that the thing was of God, and no work of man. “And he went down from Judea to Cæsarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon,” etc. (v. 19.) He is now going to mention (a matter of) history: this is the reason why he adds the names, that it may be shown how he keeps to the truth in all things. “And,” it says, “having made Blastus the king’s chamberlain their friend, they desired peace; because their country was nourished by the king’s country.” (v. 20, 21.) For probably there was a famine. “And on a set day,” etc. (Joseph. Ant. xix.) Josephus also says this, that he fell into a lingering disease. Now the generality were not aware of this,⁶⁴⁸⁶⁴⁸    i.e. of the circumstances related v. 22, 23.—Below, πλὴν ἀλλὰ καὶ ἡ ἄγνοια ὠφέλει, i.e. to the believers: and yet, as he says above, the writer does not conceal the facts: see note 3, p. 174. but the Apostle sets it down: yet at the same time their ignorance was an advantage, in regard that they imputed what befell (Agrippa) to his putting James and the soldiers to death. Observe, when he slew the Apostle, he did nothing of this sort but when (he slew) these; in fact he knew not what to say about it:⁶⁴⁹⁶⁴⁹    mss. and Edd. οὐδὲν τοιοῦτον εἰπγάσατο· ὅτε δὲ τούτους, λοιπὸν ἐν ἀφασί& 139· ἦν: what this means, is very obscure, only the last clause seems to be explained by the following, ἅτε οὖν ἡπορηκὼς καὶ αἰσχυνόμενος, i.e. not knowing what to think of it, he withdrew from Jerusalem. Ben. quando illos, nihil dicebat. Erasm., et quando alios, nihil de illis traditur.—Below, ᾽Εμοὶ δοκεῖ καὶ ἐκείνους πρὸς τὴν ἀπολογίαν ἐνάγων ἀπαγαγεῖν ὠργίζετο γὰρ ἐκείνοις, τούτους οὕτω θεραπεύων. By ἐκείνους, ἐκείνοις, he means the Tyrians and Sidonians: ἀπαγαγεῖν, sc. ἑαυτόν, to have withdrawn himself from Jerusalem, to Cæsarea, nearer to Tyre and Sidon. The innovator substitutes, ᾽Εμοὶ δοκεῖ καὶ ἐκείνους ἀπαγαγεῖν βουλόμενος, πρὸς ἀπολογίαν ἦλθε τούτων· ὠργίζετο γὰρ κ. τ. λ. which Ben. renders Mihi videtur, cum illos abducere vellet, ad hos venisse ut sese purgaret. as being at a loss, then, and feeling ashamed, “he went down from Judea to Cæsarea.” I suppose it was also to bring those (men of Tyre and Sidon) to apologize, that he withdrew (from Jerusalem): for with those he was incensed, while paying such court to these. See how vainglorious the man is: meaning to confer the boon upon them, he makes an harangue. But Josephus says, that he was also arrayed in a splendid robe made of silver. Observe both what flatterers those were, and what a high spirit was shown by the Apostles: the man whom the whole nation so courted, the same they held in contempt. (v. 24.) But observe again a great refreshing granted to them, and the numberless benefits accruing from the vengeance inflicted upon him. But if this man, because it was said to him, “It is the voice of God and not of a man (v. 22) although he said nothing himself, suffered such things: much more should Christ, had He not Himself been God (have suffered) for saying always as He did, “These words of mine are not Mine” (John xiv. 10; xviii. 36) and, “Angels minister to Me,” and such like. But that man ended His life by a shameful and miserable death, and thenceforth no more is seen of him. And observe him also, easily talked over even by Blastus, like a poor creature, soon incensed and again pacified, and on all occasions a slave of the populace, with nothing free and independent about him. But mark also the authority of the Holy Ghost: “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul.” (ch. xiii. 2.) What being would have dared, if not of the same authority, to say this? “Separate,” etc. But this is done, 176that they may not keep together among themselves. The Spirit saw that they had greater power, and were able to be sufficient for many. And how did He speak to them? Probably by prophets: therefore the writer premises, that there were prophets also. And they were fasting and ministering: that thou mayest learn that there was need of great sobriety. In Antioch he is ordained, where he preaches. Why did He not say, Separate for the Lord, but, “For me?” It shows that He is of one authority and power. “And when they had fasted,” etc. Seest thou what a great thing fasting is? “So they being sent forth by the Holy Ghost:” it shows that the Spirit did all.

A great, yes a great good is fasting: it is circumscribed by no limits. When need was to ordain, then they fast: and to them while fasting, the Spirit spake. Thus much only do I enjoin: (I say) not fast, but abstain from luxury. Let us seek meats to nourish, not things to ruin us; seek meats for food, not occasions of diseases, of diseases both of soul and body: seek food which hath comfort, not luxury which is full of discomfort: the one is luxury, the other mischief; the one is pleasure, the other pain; the one is agreeable to nature, the other contrary to nature. For say, if one should give thee hemlock juice to drink, would it not be against nature? if one should give thee logs and stones, wouldest thou not reject them? Of course, for they are against nature. Well, and so is luxury. For just as in a city, under an invasion of enemies when there has been siege and tumult, great is the uproar, so is it in the soul, under invasion of wine and luxury. “Who hath woe? who hath tumults? who hath discomforts and babblings? Are they not they that tarry long at the wine? Whose are bloodshot eyes?” (Prov. xxiii. 29, 30.) But yet, say what we will, we shall not bring off those who give themselves up to luxury, unless⁶⁵⁰⁶⁵⁰    οὐκ ἀποστήσομεν…ἂν μὴ ἑτερον ἀντιστήσωμεν πάθος (Mod. text πρὸς ἕτ. and τὸ πάθος), i.e. unless, as Solomon does in the last clause of the text cited, we set against this lust a different affection, viz. vanity, especially female vanity, regard to personal appearance. Hence that last clause might be better transposed to the end of this sentence. we bring into conflict therewith a different affection. And first, let us address ourselves to the women. Nothing uglier than a woman given to luxury, nothing uglier than a woman given to drink. The bloom of her complexion is faded: the calm and mild expression of the eyes is rendered turbid, as when a cloud intercepts the rays of the sunshine. It is a vulgar, (ἀνελεύθερον) slave-like, thoroughly low-lived habit. How disgusting is a woman when from her breath you catch sour whiffs of fetid wine: a woman belching, giving out a fume (χυμὸν) of decomposing meats; herself weighed down, unable to keep upright; her face flushed with an unnatural red; yawning incessantly, and everything swimming in a mist before her eyes! But not such, she that abstains from luxurious living: no (this abstinence makes her look) a more beautiful, well-bred (σωφρονεστέρα) woman. For even to the body, the composure of the soul imparts a beauty of its own. Do not imagine that the impression of beauty results only from the bodily features. Give me a handsome girl, but turbulent (τεταραγμένην), loquacious, railing, given to drink, extravagant, (and tell me) if she is not worse-looking than any ugly woman? But if she were bashful, if she would hold her peace, if she learnt to blush, if to speak modestly (συμμέτρως), if to find time for fastings; her beauty would be twice as great, her freshness would be heightened, her look more engaging, fraught with modesty and good breeding (σωφροσύνης καὶ κοσμιότητος). Now then, shall we speak of men? What can be uglier than a man in drink? He is an object of ridicule to his servants, of ridicule to his enemies, of pity to his friends; deserving condemnation without end: a wild beast rather than a human being; for to devour much food is proper to panther, and lion, and bear. No wonder (that they do so), for those creatures have not a reasonable soul. And yet even they, if they be gorged with food more than they need, and beyond the measure appointed them by nature, get their whole body ruined by it: how much more we? Therefore hath God contracted our stomach into a small compass; therefore hath He marked out a small measure of sustenance, that He may instruct us to attend to the soul.

Let us consider our very make, and we shall see there is in us but one little part that has this operation—for our mouth and tongue are meant for singing hymns, our throat for voice—therefore the very necessity of nature has tied us down, that we may not, even involuntarily, get into much trouble (πραγματείαν) (in this way). Since, if indeed luxurious living had not its pains, nor sickness and infirmities, it might be tolerated: but as the case is, He hath stinted thee by restrictions of nature, that even if thou wish to exceed, thou mayest not be able to do so. Is not pleasure thine object, beloved? This thou shalt find from moderation. Is not health? This too thou shalt so gain. Is not easiness of mind? This too. Is not freedom? is not vigor and good habit of body, is not sobriety and alertness of mind? (All these thou shalt find); so entirely are all good things there, while in the 177other are the contraries to these, discomfort, distemper, disease, embarrassment—waste of substance (ἀνελευθερία). Then how comes it, you will ask, that we all run eagerly after this? It comes of disease. For say, what is it that makes the sick man hanker after the thing that does him harm? Is not this very hankering a part of his disease? Why is it that the lame man does not walk upright? This very thing, does it come of his being lazy, and not choosing to go to the physician? For there are some things, in which the pleasure they bring with them is temporary, but lasting the punishment: others just the contrary, in which the endurance is for a time, the pleasure perpetual. He, therefore, that has so little solidity and strength of purpose as not to slight present sweets for future, is soon overcome. Say, how came Esau to be overcome? how came he to prefer the present pleasure to the future honor? Through want of solidity and firmness of character. (Gen. xxv. 33.) And this fault itself, say you, whence comes it? Of our ownselves: and it is plain from this consideration. When we have the mind, we do rouse ourselves, and become capable of endurance. Certain it is, if at any time necessity comes upon us, nay, often only from a spirit of emulation, we get to see clearly what is useful for us. When therefore thou art about to indulge in luxury, consider how brief the pleasure, consider the loss—for loss it is indeed to spend so much money to one’s own hurt—the diseases, the infirmities: and despise luxury. How many shall I enumerate who have suffered evils from indulgence? Noah was drunken, and was exposed in his nakedness, and see what evils came of this. (Gen. ix. 20.) Esau through greediness abandoned his birthright, and was set upon fratricide. The people of Israel “sat down to eat and to drink, and rose up to play.” (Ex. xxxii. 6.) Therefore saith the Scripture, “When thou hast eaten and drunken, remember the Lord thy God.” (Deut. vi. 12.) For they fell over a precipice, in failing into luxury. “The widow,” he saith, “that liveth in pleasure, is dead while she liveth” (1 Tim. v. 6): and again, “The beloved waxed sleek, grew thick, and kicked” (Deut. xxxii. 15): and again the Apostle, “Make not provision for the flesh, to fulfil the lusts thereof.” (Rom. xiii. 14.) I am not enacting as a law that there shall be fasting, for indeed there is no one who would listen; but I am doing away with daintiness, I am cutting off luxury for the sake of your own profit: for like a winter torrent, luxury overthrows all: there is nothing to stop its course: it casts out from a kingdom: what is the gain of it (τί τὸ πλέον)? Would you enjoy a (real) luxury? Give to the poor; invite Christ, so that even after the table is removed, you may still have this luxury to enjoy. For now, indeed, you have it not, and no wonder: but then you will have it. Would you taste a (real) luxury? Nourish your soul, give to her of that food to which she is used: do not kill her by starvation.—It is the time for war, the time for contest: and do you sit enjoying yourself? Do you not see even those who wield sceptres, how they live frugally while abroad on their campaigns? “We wrestle not against flesh and blood” (Eph. vi. 12); and are you fattening yourself when about to wrestle? The adversary stands grinding his teeth, and are you giving a loose to jollity, and devoting yourself to the table? I know that I speak these things in vain, yet not (in vain) for all. “He that hath ears to hear, let him hear.” (Luke viii. 8.) Christ is pining through hunger, and are you frittering yourself away (διασπᾅς) with gluttony? Two inconsistencies (Δύο ἀμετρίαι). For what evil does not luxury cause? It is contrary to itself: so that I know not how it gets its name: but just as that is called glory, which is (really) infamy, and that riches, which in truth is poverty, so the name of luxury is given to that which in reality is nauseousness. Do we intend ourselves for the shambles, that we so fatten ourselves? Why cater for the worm that it may have a sumptuous larder? Why make more of their humors (ἰχὥρας)? Why store up in yourself sources of sweat and rank smelling? Why make yourself useless for everything? Do you wish your eye to be strong? Get your body well strung? For in musical strings, that which is coarse and not refined, is not fit to produce musical tones, but that which has been well scraped, stretches well, and vibrates with full harmony. Why do you bury the soul alive? why make the wall about it thicker? Why increase the reek and the cloud, with fumes like a mist steaming up from all sides? If none other, let the wrestlers teach you, that the more spare the body, the stronger it is: and (then) also the soul is more vigorous. In fact, it is like charioteer and horse. But there you see, just as in the case of men giving themselves to luxury, and making themselves plump, so the plump horses are unwieldy, and give the driver much ado. One may think one’s self (ἀγαπητὸν) well off, even with a horse obedient to the rein and well-limbed, to be able to carry off the prize: but when the driver is forced to drag the horse along, and when the horse falls, though he goad him ever so much, he cannot make him get up, be he ever so skilful himself, he will be deprived of the victory. Then let us178not endure to see our soul wronged because of the body, but let us make the soul herself more clear-sighted, let us make her wing light, her bonds looser: let us feed her with discourse, with frugality, (feeding) the body only so much that it may be healthy, that it may be vigorous, that it may rejoice and not be in pain: that having in this sort well ordered our concerns, we may be enabled to lay hold upon the highest virtue, and to attain unto the eternal good things by the grace and loving-kindness of our Lord Jesus Christ, with Whom, to the Father and Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.