Homilies on the Acts of the Apostles 3

'Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day's journey off.'

For they would not otherwise have borne it, had He not promised them another coming.

And it seems to me that these things took place on a sabbath.

For otherwise he would not thus have indicated the distance by saying, 'From the mount

called Olivet, which is near Jerusalem, a sabbath day's journey off'—unless they were walking a certain fixed length of journey on the sabbath day.

'And when they had entered, they went up into the upper room, where they were abiding.'

So then, they were still remaining in Jerusalem after the resurrection.

'Both Peter,' he says, 'and James, and John.'

No longer is this one reckoned alone with his brother, but Andrew too is set beside Peter;

'Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the brother of James.'

Well did he make mention of the disciples.

For since the one had betrayed, and another had denied, and another had disbelieved, he shows that, except for that one, all were safe and sound.

'These all continued with one accord in prayer and supplication, with the women.'

For this is a great weapon in temptations, and in this they had been sufficiently trained beforehand by the Teacher Himself.

Besides, the present trial too was leading them to this.

For this reason they go up also into the upper room;

for they greatly feared the Jews.

For it was said that they had followed Him.

'And with Mary the mother of Jesus, and with His brethren.'

How then does he say that at that time the disciple took her to his own home? But when Christ had gathered them together again, thereafter she too was once more with them in the same way.

'And with His brethren.'

He means those who formerly had been unbelieving toward Him.

'And in those days Peter stood up in the midst of the disciples and said.'

And as one both fervent, and entrusted by Christ with the flock, and as first of the band, he always begins the discourse before the rest. ('And the number of names together was about a hundred and twenty,' he says.)

'Men and brethren, this Scripture must needs have been fulfilled, which the Holy Spirit spoke before.'

Why ever did he not alone ask Christ that He should give them someone in the place of Judas? And why do they not make the choice of themselves? Because Peter had by now become better than his former self.

This, then, is what one may say concerning this matter.

But as to their asking, not simply, but by revelation, for the one who should fill up the choir, we will give two reasons:

one, that they were occupied about other matters;

and the second, that this was the greatest proof that Christ was present with them.

For just as when present He used to choose, so also when absent.

And this was no small thing for their consolation.

But observe him doing all things with the common consent;

nothing by his own authority, nor in a domineering manner.

And he did not say thus simply:

'In Judas' stead we enroll this man';

But as he consoles them over what had happened, observe how he handles his discourse.

For what had occurred created no small perplexity;

For if even now many turn this matter over, what was it likely they said then? 'Men,' he says, 'brethren.'

If the Lord called them brethren, much more does this man;

wherefore also, in the presence of all, he proclaims this aloud.

Behold the dignity of the Church, and an angelic constitution!

There was no one there divided; neither male nor female.

Such do I wish the Churches to be even now.

No one was anxious about the affairs of this life, no one was troubled about his own household.

So great a good are trials;

such a blessing are afflictions.

This Scripture had to be fulfilled, which the Holy Spirit foretold.

He always consoles them from the prophecy.

So too does Christ everywhere act.

In the very same manner this man also shows that nothing strange had happened, but only what had already been foretold.

'It was necessary,' he says, 'that this Scripture should be fulfilled, which the Holy Spirit foretold by the mouth of David.'

And he does not say, 'David said it,' but, 'The Spirit spoke through him.'

See at once, in the very opening of the book, what kind of teaching he employs.

Do you see that I did not say without reason, at the beginning of the composition, that this book is the polity of the Spirit? 'Which,' he says, 'the Holy Spirit foretold by the mouth of David.'

Consider how he makes the prophet his own, and brings him forward into the midst, knowing that it profits them that it was spoken through David, and not through some other prophet.

'Concerning Judas,' he says, 'who became a guide.'

Observe here too the man's philosophical spirit.

He does not insult nor leap upon him, saying, 'That defiled and utterly abominable wretch';

but simply declares what happened;

he says, 'Of the one who betrayed,' yet he strives to transfer the charge onto others, as far as it lay with him.

And not even upon them does he lay heavy blame: 'For he became,' he says, 'a guide to those who arrested Jesus.'

And before saying where David spoke it, he relates the deeds done by him, so that from present things he may give assurance of things to come, and show that he had already paid the penalty.

'For he was numbered with us, and obtained a portion in this ministry.'

'Now this man obtained a field with the reward of iniquity.'

He makes the discourse a moral one, and secretly discloses the cause to be one of instruction.

For he does not say that it was the Jews, but that this man himself obtained it.

Since the souls of the weak do not so much look to things future as to things present, he discourses about the present punishment.

'And falling headlong, he burst asunder in the midst.'

Well did he heighten the discourse, not on the sin, but on the punishment.

'And,' he says, 'all his bowels gushed out.'

This brought consolation to those men.

'And it became known to all who dwell in Jerusalem, so that that field was called in their own language Akeldama, that is, Field of Blood.'

Now the Jews called it by this name, not for that reason, but because of Judas;

but this man diverted it to this very purpose, bringing forward the enemies as witnesses.

For both by saying that they named it, and by adding, 'In their own language,' this is what he wishes to make plain.

Then, after the outcome, he suitably introduces the prophet, saying:

'For it is written in the book of Psalms:'

'Let his habitation be made desolate, and let there be no one dwelling in it.'

This refers to the field and the house.

'And let another take his office;'

that is, the rule, the priesthood.

So that this comes to pass not by my own judgment, but by that of Him who foretold these things.

For lest he should seem to be undertaking a great matter, and one such as Christ undertook, he brought forward the prophet as witness.

'It is necessary, therefore,' he says, 'of the men who accompanied you during all the time.'

Why does he make it a matter shared in common with them? So that the matter might not become a subject of contention, and they might not fall into rivalry.

For if they themselves experienced this, much more would those others.

And he always declines this.

For this reason, at the beginning he said:

'Men and brethren, it is necessary to choose from among us.'

He entrusts the decision to the multitude, both making those who are chosen objects of reverence, and himself avoiding any ill-will toward the others.

For such things always work great evils.

That it must indeed come to pass, he brings the prophet forward as witness;

but from whom it must be, he himself explains, saying:

'From those who accompanied us during all the time.'

For if he had said, 'The virtuous ones must be present,' he would have insulted the rest;

but now he entrusted the matter to time, not saying simply 'those who accompanied,' but 'during all the time in which the Lord Jesus went in and out among us, beginning from the baptism of John until the day when He was taken up from us — that one of these should become with us a witness of His resurrection.'

For what purpose? That the band might not be maimed.

What then? Was it not possible for Peter himself to make the choice? Certainly it was;

but lest he should seem to be showing favour, he does not do this.

Besides, they were as yet without a share in the Spirit.

'And they set forth,' he says, 'two: Joseph called Barsabbas, who was surnamed Justus, and Matthias.'

It was not he himself who set them forth, but all of them.

But he himself introduced the proposal, showing that not even this was his own, but from above according to prophecy;

so that he became an expositor, not a teacher.

'Joseph called Barsabbas, who was surnamed Justus.'

Perhaps he has set down both names on account of the identity of names;

since among the apostles too there were many who shared the same name:

James the son of Zebedee, and James the son of Alphaeus; Simon Peter, and Simon the Zealot;

Judas the brother of James, and Judas Iscariot.

In another sense, too, the name may have expressed a change of life, and perhaps also of purpose.

'And they put forward,' he says, 'Joseph called Barsabbas, who was surnamed Justus, and Matthias.'

'Thou, Lord, who knowest the hearts of all men, show which of these two Thou hast chosen, to take the place in this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.'

They do well to speak of that man's sin, showing that it is a witness they are seeking, not to increase the number, but not to allow it to be diminished.

'And they gave forth their lots' (for the Spirit was not yet present), 'and the lot fell upon Matthias, and he was numbered with the eleven apostles.'

'Then,' he says, 'they returned unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, being a sabbath day's journey off.'

He says this in order to show that they were not travelling a long road, so that no fear might arise, since they were still trembling and afraid.

'And when they were come in, they went up into the upper room.'

For they did not dare to appear in the city.

And it was well that they went up into the upper room, so that it might not be easy for them to be seized on the spur of the moment.

'And these all,' he says, 'continued with one accord in prayer.'

Do you see how watchful they were in continuing in prayer, and continuing with one accord as though from one soul? Two things he bears witness to concerning them.

Joseph, it may be, had already died.

For when His brethren had come to believe, that one who believed before all others would not have remained in unbelief;

indeed, nowhere does he appear to have simply taken precedence as a man, even as his mother said:

'I and thy father have sought thee sorrowing.'

So that he was the first to know Him.

But to His brethren Christ said:

'The world cannot hate you, but Me it hateth.'

And observe the moderation of James.

He himself had received the oversight in Jerusalem, and yet at this time he says nothing.

Observe too the great humility of the other disciples, how they yield the throne to him, and no longer dispute with one another.

For that Church was as it were in heaven, having nothing of this earthly life about it, shining not with walls nor with marbles, but with the zeal of those who came together.

'They were about a hundred and twenty,' he says;

the seventy perhaps whom He Himself had chosen, or others of the more diligent, such as Joseph and Matthias;

and there were many women who followed Him, and they were everywhere in the same place.

This man was the first to appoint a teacher.

He did not say, 'We are enough';

so free was he of all vainglory, and looked to one thing only; and yet he did not hold a rank equal in form to all others, but reasonably these things came to pass on account of the man's virtue;

and because at that time the presidency was not honour, but forethought for those who were governed.

This neither made those who were chosen to be lifted up;

for they were being called to dangers;

nor made those who were not chosen to grieve as though dishonoured.

But now it does not happen so, but altogether the contrary.

For observe, they were a hundred and twenty, and he asks for one out of the whole multitude;

He is the first to take authority in the matter, inasmuch as he had all committed to his own charge.

For to him Christ had said:

'And thou, when thou art converted, strengthen thy brethren.'

'For he was numbered,' he says, 'with us.'

'Therefore it is fitting to put forward another, so that he may become a witness in that man's place.'

And observe how he imitates his Master, everywhere reasoning from the Scriptures, and saying as yet nothing about Christ, namely, that He Himself had often foretold it.

And he does not cite the place where mention is made of his betrayal;

such as, 'The mouth of the sinner and the mouth of the deceitful are opened against me';

but only where he makes mention of his punishment;

for this was what profited them for the present.

This especially shows again the loving-kindness of the Master.

'For he was numbered,' he says, 'with us, and had obtained a part of this ministry.'

Everywhere he calls it a lot, showing that the whole is of the grace of God and of election, and reminding them of ancient things, that God allotted him even as He did the Levites; and he dwells on the matters concerning him: the very wages of the betrayal and of the punishment became a herald.

'For he purchased,' he says, 'a field with the reward of iniquity.'

Observe how what happened was of God's dispensation.

Many are the acts of iniquity, but nothing more iniquitous than this ever came to pass, so that the deed was iniquity itself.

And what happened was made plain not only to those present, but also to all who came after, so that unwillingly and without knowing it they named it, even as Caiaphas also prophesied.

God constrained them so to call it in the Hebrew tongue, Aceldama.

From this too the evils about to come upon the Jews were made manifest;

and it shows meanwhile that the prediction had already come to pass in part, the one that says:

'It had been good for that man if he had not been born.'

And concerning the Jews it is fitting to say the same things.

For if this holds of the one who became the guide, much more does it hold of these also.

But he says none of these things meanwhile. Then, showing that Aceldama might reasonably be named after him, he brings in the prophet saying, 'Let his habitation be desolate.'

For what is more desolate than that a place should become a grave? So that reasonably the field might be called his.

For he who paid down the price, even if others were the ones who bought it, would rightly be reckoned lord of a great desolation.

This desolation was a prelude to that of the Jews, if one should examine it accurately.

For those men too destroyed themselves by famine and killed many, and the city became a grave — of the strangers, of the soldiers;

for those others they would not even have allowed to be buried, nor indeed were they counted worthy of burial.

'It is fitting, therefore,' he says, 'of the men who have companied with us.'

Observe how he wishes them to be eyewitnesses.

And yet the Spirit was about to be present; but nevertheless there was much diligence concerning this matter.

But nevertheless there was much earnest zeal about this.

'Of the men,' he says, 'who accompanied us all the time that the Lord Jesus went in and out among us.'

He shows that they had dwelt together with Him, not merely present as disciples.

So then, even from the beginning, many followed Him at that time.

Observe, then, how he makes this clear, when he says:

'There was one of the two who had heard from John and had followed Jesus.'

'All the time,' he says, 'in which the Lord Jesus went in and out among us, beginning from the baptism of John.'

For the things before this no one knew by having learned them, but they learned by the Spirit.

'Until the day,' he says, 'on which He was taken up from us, that one of these should become with us a witness of His resurrection.'

He did not say, 'a witness of the other things,' but 'a witness of the resurrection alone.'

For indeed he was more trustworthy who was able to say that the very One who ate and drank and was crucified, He Himself rose again.

So that there was need of a witness neither of the times before this, nor of those after, nor even of the signs.

For this was the thing in question: the resurrection.

Since those things were manifest and acknowledged, but this had come to pass secretly, and was manifest to these alone.

And they do not say that 'angels told us,' but that 'we ourselves have seen.'

Whence is it manifest? From the wonders we work.

For this reason above all it was necessary that they be trustworthy at that time.

Why not many? Lest the despondency should become greater, and lest the matter be dispersed among many.

And he does not simply add that man, but showing that often he who is honored among men is of less account before God.

And in common they all pray, saying:

'You, Lord, who know the hearts of all, show which one.'

Fittingly do they call Him 'knower of hearts,' for it was fitting to choose from this, and not from outward things.

Thus they were confident that by all means one must be appointed.

And they did not say, 'Choose,' but, 'Show the one who has been chosen,' saying, 'Whom You have chosen.'

knowing that all things had been foreordained by God.

'That of these two one should obtain the lot of this ministry and apostleship.'

'And they gave lots to them.'

For they did not yet consider themselves worthy to choose of their own accord;

wherefore they also ask to learn by means of some sign.

And besides, if where there was neither prayer nor men of worth, the lot availed so much—because in the case of Jonah it proceeded from a right judgment—

how much more here did it fill up the company and complete the order.

And the other one was not grieved;

for the apostles would not have concealed their own failings;

they who did not refrain from telling, even about the chief ones themselves, that they were indignant elsewhere;

and not once, but even twice and often.

These, then, let us also imitate.

My word is no longer to all, but to those who aspire after office.

If you believe that the election is God's, do not be indignant;

for it is with Him you are indignant, and against Him you are exasperated;

He is the One who has made the choice.

But if He Himself has chosen, and you dare to be indignant at this, you do the very same thing as Cain.

for God accepted, but he, because his brother's sacrifice was preferred, was grieved;

he was indignant, when he ought to have been pricked to compunction.

But I do not say this; rather, that God knows how to order things profitably.

For often you are more gentle in character, yet not suitable.

Again, your life may be blameless and your character noble, yet in the Church there is need not of these alone.

And besides, one man is fitted for one thing, another for another.

Do you not see how much discourse the divine Scripture has made concerning these things? But let me say for what reason the matter has become so contested:

because we come to it not as to a rule and protectorship of the brethren, but as to honor and repose.

For if you knew that the bishop ought to belong to all, bearing the burdens of all;

that for others when they are angry there is pardon, but for him nowhere;

that for others when they sin there is much excuse, but for him no longer—you would not have hastened to the office, you would not have run to it.

For indeed he is subject to the mouths of all, to the judgments of all, both wise and unwise;

he is worn down with cares each day, each night;

he has many who hate him, many who envy him.

For do not tell me of those who lavish all favors, who wish to sleep, who come to the matter as to a repose.

The word is not about these, but about those who keep watch over your souls, who set the salvation of those under them before their own.

Tell me, if someone having ten children under his authority, dwelling always with him, is compelled unceasingly to care for them, this man who has so many—not under his authority, not dwelling with him, but keeping their obedience within their own power—who must he not become? 'But he is honored,' one says.

With what sort of honor? Wretched three-obol beggars blaspheme him in the marketplace.

Why then does he not stop their mouths? Certainly he should.

For you are not speaking of a bishop's work.

Again, if he does not provide for all, both for those in idleness and for those who work, there are countless accusations from every side;

no one is afraid to accuse and slander him;

for in the case of magistrates fear is present, but in his case it is not.

For the fear of God avails nothing with them.

What could one say of the care concerning the word and the teaching? Of the difficulty in the ordinations? Perhaps either I happen to be exceedingly weak and wretched and worthless, or the matter is really so.

The soul of the priest differs in no way from a ship tossed by the waves;

on every side it is pricked—by friends, by enemies, by those of his own household, by strangers.

Does not he who reigns rule the whole world?

But this man has charge of only a single city? Yet his cares are as much greater than the other's as the difference between water simply stirred by a wind upon a river and a sea that swells and rages.

How so? Because there many are those who help to bear the burden (for everything is done by law and by regulation);

but here there is nothing of the kind, nor is it possible to give commands out of authority;

but if he acts too vehemently, he is called harsh.

These opposites must be brought together, so that he be neither despised nor hated.

Moreover, matters have already been prejudged beforehand.

How many is he compelled to offend, both willingly and unwillingly!

How many to wound, both willingly and unwillingly!

I do not speak otherwise than as I feel and am disposed.

I do not think that among priests there are many who are saved, but far more who perish;

and the reason is that the office demands a great soul.

For it has many necessities that draw a man away from his own proper character, and it needs countless eyes upon it from every side.

Do you not see how many qualities a bishop must have? He must be apt to teach, patient of evil, holding fast the faithful word according to the doctrine.

How great a difficulty is this! And he himself bears the responsibility for the sins committed by others.

If but a single one depart uninitiated, has he not overthrown that man's whole salvation? For the loss of one soul brings such damage as no words can set forth.

For if the salvation of that soul was worth so much that the Son of God became man and suffered so many things,

then consider how great a punishment its loss will bring.

If he on whose account someone perishes is worthy in the present life to die, how much more so hereafter.

For do not tell me that it was the presbyter who sinned, nor that it was the deacon;

the responsibility for all these is brought upon the head of those who ordained them.

It happens that one succeeds to a clergy composed of wicked men;

he is at a loss what he ought to determine concerning sins already committed.

For there are two precipices, and he must neither let that man go, nor cause offense to the others.

Must he then first cut him off? But there is no present pretext at hand.

for the blame belongs to the one who ordained him.

What then? Must he not ordain him, nor advance him to another rank? But this will be evident to all, that the man is wicked.

So again in another way he has given offense.

But to advance him to a higher rank? This is far more grievous.

So that if anyone were running to the high priesthood as to a position of authority, no one would readily accept it.

But as it is, just like the offices of the world outside, so we also pursue this one.

For in order that we may be glorified and honored among men, we perish in the sight of God.

What is the gain of the honor? How has it been proved to be nothing? When you desire the priesthood, set against it hell; set against it the reckonings that await there; set against it the untroubled life; set against it the measure of the punishment;

for even if you sin in your own person, you will suffer nothing of the kind;

but if, being a priest, you sin, you are utterly lost.

Consider how much Moses endured, how much wisdom he showed, how many good things he displayed;

and yet, that he might sin but a single sin, he was bitterly punished.

For this came about together with the harm done to others;

so that he was punished the more bitterly, not because it became manifest, but because the sin was that of a priest; for we do not assign the same punishment to sins that are open and to those committed in secret.

For the sin is the same, but the penalty is not the same; or rather, not even the sin is the same;

for it is not the same thing to sin while hidden and concealed, as to sin openly.

But the bishop cannot sin in secret.

For it is well enough that even without sinning he should escape accusations, much less if he sins.

If he grows angry, if he laughs, if he but dreams of desiring a little relaxation, there are many to mock, many to be offended, many to lay down laws, many who recall those who went before and disparage the present one;

and they do these things, not because they wish to praise those former ones,

but to bite this one, calling to mind fellow-bishops and presbyters.

Sweet is war to those who have not tried it, so the saying goes.

This too is fitting to say even now;

or rather, we too say it before we have entered the contest;

but after we have embarked, we are not even noticed by the many.

For our warfare now is not against those who oppress the poor, nor do we endure to fight in defense of the flock;

but like those shepherds in Ezekiel, we slaughter and devour.

Who among us shows such care for the flocks of Christ as Jacob showed for the flocks of Laban? Who can number the frost of the night? For do not tell me of the all-night vigils and of such-like service.

Prefects and governors do not enjoy such honor as the ruler of the Church.

If he enters a palace, who is first? If he is among women, or in the houses of the great, no other is preferred before him.

Everything has perished and is corrupted.

These things I say, not wishing to put you to shame, but to restrain your desire.

For with what conscience would you be, having striven either through yourself or through another? With what eyes will you look upon that man who helped you? What will you have to say in your defense? For he who is unwilling and constrained, and against his will, might have some defense, even though he too is by no means deprived of pardon;

nevertheless, on that account he has some defense.

Consider what Simon suffered. For what if you do not give money, but instead of money you flatter, and contrive many things, and scheme? May your money perish with you unto destruction.

To him he spoke it, and to these he will say it:

may your zeal be with you unto destruction, because you thought to obtain the gift of God by human intrigue.

But is there no one such? God forbid.

For I do not wish that any of the things I say should apply to you;

it was by the sequence of the argument that we fell into these words.

For neither when we speak against covetousness do we speak against you, nor indeed against any single person.

Would that the medicines were prepared by us in vain.

The prayers of physicians are such, asking for nothing else than that, after all their great labor, the medicines might simply be cast away.

This too we pray, that our words might simply be spoken into the air, so as to be words only.

I am ready to endure everything, so that there be no need of saying these things.

And if you wish, we will even be silent.

Only let our silence be free from danger.

For I do not think that anyone, however vainglorious he may be, would wish to make a display of himself merely for its own sake, when no need calls for it.

We shall yield the teaching to you.

For this is the greater teaching, the one that comes through deeds.

Since even the best of physicians, though the sickness of their patients brings them their fees, would nonetheless wish their own friends to be in health.

And we too wish all to be in health.

For it is not that we may be approved and you disapproved that we desire this.

I could wish, were it possible, to show you with my very eyes the love I bear toward you.

For then no one could any longer bring any charge against me, even were my word exceedingly harsh.

For the words spoken by friends, even if they be an affront, are bearable.

For more trustworthy are the wounds of a friend than the willing kisses of an enemy.

Nothing is more longed for by me than you, not even this light of day.

For ten thousand times over would I pray to be blinded myself, if only through this I might turn back your souls.

So much sweeter to me than the light itself is your salvation.

For what profit are the sun's rays to me, when the despondency on your account casts great darkness over my eyes? For light is fair only when it shines amid gladness.

Since to a grieving soul it seems even to be a vexation.

But that I do not lie—may it never come to pass that I gain the proof of it.

Yet if it should ever happen that any of you sins, stand by me as I sleep.

May I perish, if I be not like the paralysed, like those beside themselves; and, according to the prophetic word: 'And the light of my eyes, even it is not with me.'

For what hope is there for you if you make no progress? And what despondency, if you are in good repute? I seem to take wings whenever I hear anything good concerning you.

This one thing only have I brought into my prayer: that I long for your progress.

But that for which I strive with all is this: that I love, that I am bound fast to you, that you are all things to me—both father and mother and brothers and children.

Do not, then, suppose that anything spoken by us is spoken out of enmity, but rather for correction.

For 'a brother helped by a brother is like a strong city,' it says.

For neither do I despise the word that comes from you, but I would gladly be corrected by you, I would gladly learn.

For we are all brethren, and one among us is the Teacher.

Yet even among brethren it is possible for one to give commands and the others to obey.

Do not, then, disdain it; but let us do all things unto the glory of God.

For to Him be the glory unto the ages of ages.