Homilies on the Acts of the Apostles 24

While Peter was still speaking these words, the Holy Spirit fell upon all those who were hearing the word.

And the believers from among the circumcision, as many as had come with Peter, were amazed, because upon the Gentiles also the gift of the Holy Spirit had been poured out;

for they heard them speaking with tongues and magnifying God.

Behold the dispensation of God.

He did not permit the discourse to be brought to completion, nor the baptism to take place at Peter's command;

but since they had shown that their mind was wonderful, and the beginning of teaching had been made, and they believed that baptism is altogether a remission of sins, then the Spirit came upon them.

And this comes to pass with God beforehand preparing a great defense for Peter.

And they do not simply receive the Spirit, but they were speaking with tongues, which also astounded those who had come together.

But why then is the matter arranged in this way? Because of the Jews;

for indeed they were exceedingly hostile toward it.

Therefore in every case the whole thing is done by God.

And Peter is present being taught, as it were, quite plainly that henceforth they must lay hold of the Gentiles;

and that through them this must come to pass.

For if after so many things a dispute arises both in Caesarea and in Jerusalem, what would not have happened had these things not accompanied it? For this reason these things come to pass even with abundance.

But observe how Peter also, taking his occasion, makes his defense.

And that he answers after taking his occasion, hear the evangelist as he relates and says:

Can anyone forbid the water, that these should not be baptized, who have received the Holy Spirit just as we also? Do you see to what the matter was brought up, and how he travailed to bring it forth? So long ago was he of this mind.

Can anyone, he says, forbid the water? For it is almost as though he presses hard upon those who forbid and say that this ought not to happen.

The whole thing, he says, is done; the more necessary thing is done—the baptism with which we also were baptized.

And he commanded them to be baptized in the name of Jesus Christ.

After making his defense, then he commanded them to be baptized, instructing them by the very facts;

so hostile were the Jews.

For this reason he first makes his defense, even though the facts cried aloud, and then he gave the command.

Then they asked him to remain some days.

Hence with reason he now takes courage and remains.

Now the apostles and the brethren who were in Judea heard that the Gentiles also had received the word of God.

And when Peter went up to Jerusalem, those of the circumcision contended with him, saying, You went in to men having uncircumcision, and ate with them.

After so many things, those of the circumcision contended—not the apostles.

What is meant by 'contended'? They were offended, he says, not a little.

They do not say, Why did you preach? but, Why did you eat with them? But Peter does not take his stand upon this cold matter (for it was indeed a cold thing), but upon that great matter, saying that, If they too partook of the Spirit, how was it not possible to impart this to them? How then did this not happen in the case of the Samaritans, but rather the opposite? For indeed not only did it not happen before baptism, but not even after baptism.

And they were not indignant, but rather, having heard, he sent for this very purpose.

But neither here do they bring this as a charge;

for they knew that it was of divine grace;

but, Why, they say, did you eat with them? And besides, great and boundless is the difference between the Samaritans and the Gentiles.

Or perhaps it comes about by dispensation that he is accused, so that these might learn;

for Peter would not have spoken simply without cause.

But observe his freedom from arrogance and vainglory.

For beginning, he says, Peter set the matter forth to them in order, saying:

I was in the city of Joppa praying.

And he does not say why, nor on what occasion.

And I saw in a trance a vision, a certain vessel descending like a great sheet, let down from heaven by four corners, and it came even to me.

Fixing my gaze upon it, I considered, and saw the four-footed beasts of the earth, and the wild beasts, and the creeping things, and the birds of heaven; and I heard a voice saying to me:

Rise, Peter; kill and eat.

What does he wish to say by these things? This too was enough, he says, to persuade—to behold the sheet;

yet besides, a voice was also added.

By no means, Lord, for nothing common or unclean has ever entered into my mouth.

Do you see? I did my part, he says;

I said that I never ate.

This is in reply to what those men were saying, that You went in and ate with them.

But this he does not say to Cornelius;

And a voice answered me a second time from heaven:

What God has cleansed, you must not call common.

And this happened three times, and again all was drawn up into heaven.

And behold, immediately three men stood before the house in which I was, having been sent from Caesarea to me.

He relates the things that were necessary, but keeps silent about the rest;

or rather, through these very things he establishes those others as well.

And observe how he makes his defense, and does not think fit to use the dignity of a teacher;

for he knew that the more gently he spoke, the more he would win them over.

Nothing common or unclean, he says, ever entered into my mouth.

Thus his whole defense was one of dispensation.

And behold, immediately three men stood at the house in which I was.

And the Spirit told me to go with them, making no distinction.

a legislation? And these six brethren also went with me.

What could be more humble than Peter, who from this and from the brethren puts forward his testimony? And six brethren went with me, and we entered into the man's house.

And he reported to us how he had seen the angel standing in his house and saying to him:

Send men to Joppa, and summon Simon who is surnamed Peter, who will speak words to you by which you shall be saved, you and all your house.

And he did not tell the things spoken by the angel to Cornelius;

Your prayers and your alms have gone up for a memorial before God—so that these might not take offense at them;

but only those things which had nothing great about them;

He will speak words to you by which you shall be saved, you and all your house.

Do you see how, because of what I said before, he presses on? And he says nothing about the man's mildness of character.

Since, then, the Spirit had sent him, God had commanded, the angel had called him from that side, the Spirit was thrusting him from this side, resolving the strangeness of the matter—what ought he to have done? Yet he says nothing of all this, but grounds his argument on what came last;

which, in and of itself, was an incontrovertible testimony.

"And why," one asks, "did not this alone take place?" Out of abundance on God's part, that it might be shown that the beginning too was not from the Apostle.

For if he had departed of his own accord, none of these things having happened, they would have been utterly scandalized;

so that from the outset he wins over their minds, saying to them:

"who received the Holy Spirit even as we also did."

"And as I began to speak, the Holy Spirit fell upon them, just as also upon us at the beginning."

And he is not content with this, but also brings to remembrance a word of the Lord:

"And I remembered the word of the Lord, how He said:"

"John indeed baptized with water, but you shall be baptized with the Holy Spirit."

So that nothing newer had happened, but the very thing which He had foretold.

"But there was no need to baptize," one says.

For the baptism had been completed, the Spirit having fallen upon them.

"I first commanded them to be baptized;"

"but what then? Can anyone forbid the water, that these should not be baptized?"—by this showing that he himself had done nothing.

"That very thing, then, which we had received, those men received."

"If then God gave them the same gift," he says, "as He gave also to us when we believed on the Lord Jesus, who was I, that I could withstand God?" That out of abundance he might stop their mouths, he added for this reason:

Do you see how he does not permit those who have once believed to have anything less? "God gave them the same gift as He gave to us also when we believed on the Lord;"

so that He Himself cleanses them.

but rather, "to us"—by this also smoothing his words.

"Why then are you indignant, when we call them partakers with us?" And having heard these things, they were quieted, and glorified God, saying:

"Then to the Gentiles also God has granted repentance unto life."

Do you see how the whole came about from the address of Peter, who reported well the things that had taken place? Wherefore also they glorified God, that He had granted repentance to them also;

so were they humbled by these words.

From this point onward the door was opened to the Gentiles.

But let us, if it seem good, look again from the beginning at the things that have been said.

He did not say that "Peter was contended with," but "those of the circumcision;"

since he himself knew what was being prepared.

And indeed that was the thing to marvel at—how they too believed.

So then, when they heard that they had believed, they felt nothing;

but when God bestowed the Spirit, when Peter set forth his own trance, saying:

"God has shown me not to call any man common or unclean."

Wherefore he also prepares beforehand the argument on behalf of the Gentiles, showing that, once faith had come, there was no longer even any 'Gentiles.'

It is nothing to marvel at, then, if before baptism they received the Spirit;

for in our own case too this came to pass.

Here Peter shows that they were baptized not merely as the rest, but far better.

And for this reason it is thus dispensed out of abundance, that they might have nothing to say, but might, even so, count them as equals to themselves.

"And they asked him," it says, "to remain."

Do you see how they were not favorably disposed toward him? You saw the zeal, of what sort they had

for the Law? They did not reverence Peter's dignity, nor the signs that had been done, nor the great achievement of their receiving the word;

but over those small matters they contended.

For if none of these things had been, the achievement would not have sufficed.

But Peter does not defend himself in this way;

or rather, the words were not of his own sagacity, but of the Spirit.

And through his defense he shows himself to be in no way the cause, but everywhere God.

And all but in so many words he says this to them:

"It was He Himself who caused me to fall into a trance;"

"for I was simply at prayer;"

"again He Himself spoke, and not even so did I hearken;"

"the Spirit commanded me to go;"

"and yet, having gone, I did not rush upon it;"

"I said that God had sent, and after these things not even so did I baptize, but again God wrought the whole."

Therefore it was God who baptized them, not I.

All these things having taken place, was there then any need to add the water? But as though nothing were lacking, "Who was I," he says, "that I could withstand God?" Wonderful! What a defense!

Knowing these things, then, be quiet;

but what does he do? He accepts their impulse, and defends himself to those who bring the charge;

"Who was I, that I could withstand God?"—saying this

employing his defense in a manner exceedingly abashing and weighty;

whereupon at last, being made afraid, they were quieted, and glorified God.

So ought we too, in the good things of our neighbors, to glorify God, and not to reproach them—as many of the newly-enlightened do reproach, when they see others enlightened and immediately departing.

We ought to glorify God, both for this, and because He does not permit them to remain.

So that you too, if you are willing, have received the greater gift;

I do not speak in respect of the enlightenment (for that is one and the same, both his and yours), but in respect of your having received a term set for approving yourself.

That man put on the robe and was not left to make his procession in it;

but to you God has given much authority to use the weapons as need requires, and from this present life to take proof of them.

That man departs having the reward of faith alone;

but you stand in the arena of works, able to receive many recompenses, and to appear as much more resplendent than he as the sun outshines the tiniest star, as the general outshines the lowest soldier—or rather, as much as the king.

or rather, do not accuse, but always set things right;

for it is not enough merely to accuse;

Have you been thrown down? Have you suffered dreadful things? Rise up, recover yourself!

You are still standing in the arena, the contest still holds together.

Do you not see how many, though thrown in the wrestling, afterward fought back and won? Only do not fall willingly.

Do you count the one who has departed blessed? Much rather count yourself blessed.

Was that man released from his sins? But you, if you are willing, will not only wash away your sins, but will also possess good deeds to your credit—which for him is no longer possible.

It is in our power to call ourselves back.

Great are the remedies of repentance;

let no one despair of himself.

That man is truly deserving of despair who despairs of himself;

he no longer has any hopes of salvation.

It is not the falling into the depth of evils that is dreadful, but the lying there after having fallen;

it is not the coming into the depth of evils that is impious, but the growing careless after coming there.

That for which you ought to be anxious—tell me—do you rather despise it? Having so many wounds, have you sunk down? No wound of the soul is incurable;

but while in the case of the body there are many such incurable wounds, in the case of the soul there is none;

and for those bodily ones we do not cease from toiling, while for these of the soul we are careless.

Do you not see the robber, how in a brief time he set things right? Do you not see the martyrs, how in a brief moment they accomplished everything? But it is not now a time of martyrdom? Yet it is a time of contests—as I have often said—if only we are willing.

For 'all who desire to live godly in Christ Jesus,' he says, 'shall be persecuted.'

Those who live godly are always persecuted—if not by men, then by demons, which is indeed a harsher persecution.

And first of all it is by ease itself that those who are not vigilant endure this.

Or do you think it a small persecution to be at ease? This is heavier than all, this is even worse than persecution.

For just as a stream flowing over it, so ease slackens the soul;

and what summer and winter are, that persecution and ease are.

But that you may learn abundantly that this persecution is the worse, consider it from this.

It pours sleep over the soul, it produces much yawning and sloth, it rouses up the passions on every side, it arms pride, it arms pleasure, it arms wrath, envy, vainglory, jealousy.

But in persecution none of these things is able to trouble us;

rather, fear coming upon us, as with a whip striking a fiercely barking dog, does not allow all these passions so much as to growl.

Who in persecution is able to be vainglorious? Who to give himself to pleasure? No one;

but much trembling and fear, working great calm, preparing a fair-weather harbor, making the soul reverent.

I once heard our fathers saying (may it not befall us, for we are commanded not to ask for temptation)

that in the persecution of old one might see men who were truly Christians.

For no one gave thought to money, no one to wife, no one to children, no one to house, no one to homeland;

one was the earnest concern of all: to save their own soul.

Some hid in tombs and graves, others in deserts.

And not only men, but even delicate and tender women were then in hiding, doing continual battle with hunger.

Consider then, whether any longing for luxury, any longing for indulgence, would ever have come upon a woman hidden beside a coffin and waiting for the maidservant, that she might come bringing a meal, and fearing lest she somehow be caught, and lying in the tomb as in a furnace;

for would she indeed reflect that luxury ever existed, that there is a world at all? Do you see that now rather is the persecution, as the passions like wild beasts assail us on every side? Now is the grievous persecution, both in this way, and because it is not even reckoned to be a persecution.

For this too is the grievousness of this war, which is reckoned as peace: that we do not arm ourselves against it, nor rouse ourselves up;

no one fears, no one trembles.

But if you disbelieve, ask the Greeks, the persecutors, when the affairs of the Christians were more exact, when all were more approved? To a small number, indeed, the multitude was then reduced;

but it was rich in a great wealth of virtue.

For what is the profit, tell me, of there being much grass, when precious stones might be there instead? The multitude lies not in the greatness of the number, but in the approvedness of virtue.

but the world was not worthy of him.

And indeed the world is myriads upon myriads;

but they are not myriads, when they are not even equal to the one.

Better is one who does the will of the Lord than ten thousand transgressors.

This also a certain wise man hinted at when he says somewhat thus:

Do not desire a multitude of useless children.

These bring blasphemy upon God rather than if they were not Christians at all.

What need have I of a multitude? It is more fuel for the fire.

This too you may learn from the body, that measured nourishment with health is better than luxury with sickness.

The former is more truly nourishment than the latter;

this is nourishment, that is disease.

This too one might see in war, that it is better to have ten experienced and noble men than ten thousand inexperienced.

These latter, besides accomplishing nothing themselves, also hinder those who are working.

This too one might find in the case of a ship, that it is better to have two experienced sailors than a countless multitude of the inexperienced;

for these latter will even sink the ship.

I say these things, not out of any hostility toward your multitude, but wishing all to be approved, and not to take confidence in the multitude.

Far more numerous are those who enter into hell;

but the Kingdom is greater than it, even if it has but few.

'As the sand of the sea' was the multitude of the people, but one saved them.

One was Moses, and he prevailed above them all;

one was Joshua, and he was able to do more than the six hundred thousand.

Let us not be earnest only about this, that we may become many, but before this, that we may be approved;

when this has been secured, then that also follows.

No one wishes first to make a house spacious, but first strong and well-built, and then spacious;

no one lays a foundation in order to be laughed at.

Let us first seek this, and then that.

This being present, that also will be easy;

but that being absent, even if this be present, there is no profit at all.

For when there are those who are able to shine in the Church, quickly there will also be

But where these things are lacking, the multitude will never be of proven worth.

How many do you suppose there are in this our city who are being saved? What I am about to say is grievous, yet I will say it.

Among so many tens of thousands, it is not possible to find a hundred who are being saved;

nay, even concerning these hundred I am in doubt.

For tell me, how much wickedness there is among the young! How much sloth among those who have grown old! No one takes such care of his own child as he ought;

no one, on beholding an aged man, has any zeal to imitate him.

For this reason the young too do not become admirable.

Do not say to me that 'We are a great throng.'

That is the word of lukewarm men;

and in the case of men it might with reason be said, but in the case of God, who has no need of us, it can no longer be said.

And that even there the saying is a cold one, hear.

He who has many servants, if he has them corrupted, how many dreadful things will he suffer!

In the case of the man who has none, this seems to be the trouble, that he is not waited upon;

but in the case of him who has wicked servants, he destroys himself along with them, and the loss is the greater.

For it is far harder than serving oneself, to be boxing on behalf of others too, and to be taking up warfare.

These things I say, not that anyone should admire the Church for its multitude, but that we may be earnest to make it of proven worth;

that each one may take thought for his own member—not for his friends, nor for his kinsfolk, as I always say, nor for his neighbours;

but so as even to draw in the strangers.

For instance, prayer is being offered, and all lie prostrate—young men grown cold, and old men;

creatures fit rather to be swept away as refuse than to be called young men, laughing, guffawing, chattering (for indeed I have heard that this too takes place), and mocking one another as they lie upon their knees.

You who stand near, whether young or old, if you see it, rebuke him; charge him more sternly, if he will not yield; call the deacon, threaten him, do what lies in your own power;

and if he dare to do anything against you, you will assuredly have many who will take your part.

For who is so unreasonable that, when he sees you making accusation on behalf of such matters, and sees those men being accused, would not become of your party? Depart, having received your reward from the prayer.

In a master's household we judge those servants to be more well-disposed, who overlook no single vessel lying out of its place in disorder.

Tell me now, if you see in a house the silver vessel flung outside, even though you are not the one appointed over it, will you not take it up and bring it into the house? If a garment is simply cast aside, even though the care of it is not yours, even though you are an enemy of him who has charge of it, will you not, for your good will towards the master, set it in its place fittingly? So also now.

If you see things lying in disorder, set them in order anew;

come to me, I do not refuse;

tell me, make it plain;

I cannot see everything, forgive me.

You see how much wickedness holds sway over the world.

Was it idly that I said we are a multitude of grass, a disorderly sea? I do not say that those men do such things, but that so great a sleep is poured out upon those who come in, that they do not even set these matters right.

Again I see others standing and conversing while the prayer is being made;

and the more decent among them do so not merely while the prayer is being made, but even while the priest is giving the blessing.

When will there be salvation? How shall we be able to propitiate God? If you go off to some amusement, you will see all dancing in good rhythm, and nothing neglected.

As, then, in a lyre perfectly tuned and variously furnished, one melodious harmony is produced out of the good order of each of its several parts;

so too here it were fitting that one concordant harmony should be produced out of all.

For we have become one Church; we are members fitly joined together of one Head; we are all constituted one body;

if any chance part be neglected, the whole is neglected and corrupted.

Thus the disorder of the one mars the good order of the many.

And what is truly fearful is this: that here you have not come to dance in an amusement or a choral dance, and yet you stand in disorder.

Do you not know that you stand together with the angels? With them you sing, with them you offer praise, and yet you stand laughing? Is it any wonder that the thunderbolt is not let loose—not only upon those men, but also upon us? For these things are worthy of the thunderbolt.

The King is present, He surveys the army;

and you, under their very eyes, stand laughing, or overlooking him who laughs? But how long shall we make accusation?

How long shall we find fault? Ought not such men—as ravagers, as destroyers, as men utterly abandoned and corrupt, laden with countless evils—to be driven out of the Church? When will these men spare their laughter, who laugh in the hour of trembling awe? When will they refrain from idle talk, who converse in the season of blessing? Do they not reverence those present? Do they not fear God? Is it not enough for us, the sloth that is in our thoughts, nor that even while praying we wander off elsewhere;

but we even bring in laughter and much loud guffawing.

For is this place a theatre? Nay, I think it is the theatres that do this;

they render the many among us hard to rein in and out of tune.

The things which we build up here are there thrown down;

and not only this, but they must needs be filled up with other defilements as well.

And the same thing happens as if one should wish to cleanse a plot of ground, while a spring lying above it discharges filth;

for however much you cleanse, again another flood streams in.

This is what happens here too.

For when we have cleansed those who come in from the theatres, bringing defilement, then, having gone off there again, they receive the defilement in greater measure, as though they lived on purpose for this—to give us toil—and they come back again bearing much filth in their ways, in their movements, in their words, in their laughter, in their sloth.

Then again we dig from above, as though we dug on purpose for this—that, having sent them away clean, we might once more see them gathering up the mire.

For this cause I deliver you over to God.

And henceforth I solemnly protest to you who are sound, that it shall be a judgement and a condemnation to you, if anyone, seeing a man behaving disorderly, if anyone seeing him conversing—especially at that season—shall not inform against him, nor turn him back;

Leave your prayer, and rebuke him;

so shall you both profit him, and yourself gain.

Thus shall we all be able to be saved, and to attain to the kingdom of the heavens;

which may it be granted us all to enjoy, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, honour, now and ever, and unto the ages of ages. Amen.