Homilies on the Acts of the Apostles 30

As they were going out, the people begged that these words might be spoken to them on the following Sabbath.

Do you see Paul's discernment? Not only was he then admired, but he also implanted in them a longing for a second hearing, having spoken certain seeds, and neither resolving nor fully working out the discourse—so as to complete them and win them to himself, and not to make them more slack by casting everything all at once into their souls.

He said that through this One remission of sins is proclaimed to you;

After these things, then, he next makes mention of himself first.

Why did he not baptize them at once? It was not the proper time;

it was needful first to persuade them, so that they might steadfastly abide.

And when the synagogue was broken up, many of the Jews and of the devout proselytes followed Paul and Barnabas;

who, conversing with them, urged them to continue in the grace of God.

And on the coming Sabbath almost the whole city was gathered together to hear the word of God.

But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things spoken by Paul, contradicting and blaspheming.

See how malice is smitten in the very act of smiting others.

This rather made them illustrious—the fact that those others contradicted them.

At first, then, the people had of their own accord entreated them.

Contradicting, it says, and blaspheming.

In matters wherein they ought to have welcomed them, these men contradict.

Then Paul and Barnabas, speaking boldly, said:

It was necessary that the word of God should first be spoken to you;

but seeing that you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.

Do you see how, through their contentiousness, they rather extended the preaching, and rather gave themselves to the Gentiles, having made their defense and rendered themselves free from blame in the eyes of their own people? And he did not say, You are unworthy;

but rather, You have judged yourselves unworthy—making the word inoffensive.

Behold, we turn to the Gentiles.

For so the Lord has commanded us:

I have set you for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth.

For lest the Gentiles, hearing this, should be grieved, as though

they were not obtaining the good things through those men's zeal, he brings in the prophecy, saying:

I have set you for a light of the Gentiles, that you should be for salvation unto the uttermost part of the earth.

This also made them more eager, that the good things which those others ought to have heard and enjoyed, they themselves were now enjoying—and this stung those others the more.

And the Gentiles, it says, hearing this, rejoiced and glorified the word of the Lord;

and as many as were ordained to eternal life believed;

that is to say, those set apart unto God.

See how he shows the swiftness of the benefit.

And the word of the Lord was spread abroad throughout the whole region;

They did not halt at their zeal, but added works as well.

See again how, though persecuted, they accomplish other great things through their zeal;

for they brought it to pass that they spoke boldly and went out to the Gentiles.

Then Paul and Barnabas, speaking boldly, said:

It was necessary, he says, that the word should first be spoken to you;

but seeing that you thrust it from you, behold, we turn to the Gentiles.

So then they were henceforth about to go out to the Gentiles.

But observe also that their boldness was exercised with measure;

For if Peter made his defense, much more did these men need to make a defense, since no one there had called them.

By saying, First, he showed that it was due to those others also;

and by saying, Necessary, he showed that it was necessary for those others also.

He did not say, Woe to you, and, You are being punished;

but rather, We turn to the Gentiles.

Do you see how full of much gentleness their boldness is? But the Jews stirred up the devout women and the women of honorable estate, and the chief men of the city, and raised up a persecution against Paul and Barnabas, and cast them out from their borders.

Do you see how much those who opposed the preaching accomplished? Into what shamefulness did they lead those women? But they, having shaken off the dust from their feet against them, came to Iconium.

Here, then, they were now doing that fearful thing which Christ had enjoined, saying:

And if anyone will not receive you, when you depart, shake off the dust from your feet.

And they did not do this merely without cause, but because they had been driven away by them.

Yet not even this harmed the disciples, but rather they persevered in the word.

Wherefore, making this plain also, he adds:

And the disciples were filled with joy and with the Holy Spirit.

For a teacher's suffering does not hinder boldness, but rather makes the disciple more eager.

And it came to pass in Iconium that they went in together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed.

Again they enter into the synagogues.

Observe how they did not become more fearful, when they said, 'We turn to the Gentiles.'

Out of great abundance they nevertheless take away all excuse for those men.

'So that,' it says, 'a great multitude both of Jews and of Greeks believed.' For it is likely that they discoursed with these as they had also done toward the Greeks.

But the unbelieving Jews stirred up and embittered the souls of the Gentiles against the brethren.

Accordingly, thereafter, they stirred up the Gentiles as well, as though not being sufficient of themselves.

Why then did they not depart from there? Because they were not being persecuted, but only warred against.

'For a considerable time therefore they abode, speaking boldly in the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.'

This was what produced the boldness of speech;

or rather, it was their own eagerness that produced the boldness of speech.

For on this account, for a long while, they by no means work signs;

but that the hearers believed was owing to the signs.

At all events, the boldness of speech also contributed something.

'And the multitude of the city was divided;'

'and some were with the Jews, and some with the apostles.'

The very fact of being divided is no small matter for their condemnation.

This was what Christ said:

'I came not to bring peace, but a sword.'

'And when there was an assault made both of the Gentiles and of the Jews with their rulers, to insult and to stone them, being aware of it they fled to the cities of Lycaonia round about, Lystra and Derbe, and to the surrounding region, and there they were preaching the gospel.'

Again, as though on purpose desiring to extend the preaching, after it had increased, they drove them out again.

See how everywhere the persecutions work great good, and render the persecutors defeated, but those who are persecuted illustrious.

For having come to Lystra, he works a great wonder, having raised up the lame man, and with a loud voice:

'And a certain man,' it says, 'in Lystra, impotent in his feet, sat there, being lame from his mother's womb, who had never walked.'

'This man heard Paul speaking.'

'Who, having fixed his eyes upon him, and seeing that he had faith to be healed, said with a loud voice:'

'Stand upright on your feet.'

Why with a loud voice? So that the crowds might believe.

But observe, he was giving careful heed to the things spoken by Paul;

for this is the meaning of 'He heard.'

Did you see his love of wisdom? He was in no way hindered by his lameness from his zeal in listening.

'Who, having fixed his eyes upon him, and seeing that he had faith to be healed.'

Already he had been won over in his purpose of will;

and yet in the case of the others the contrary took place.

For first they used to heal the bodies, and then to cure the souls;

It seems to me that Paul looked into his very soul.

'And he leaped,' it says, 'and walked about.'

A proof of the perfect soundness of his health is the leaping.

'And the crowds, when they saw what Paul had done, lifted up their voice, saying in the speech of Lycaonia:'

'The gods, made like unto men, have come down to us.'

And they called Barnabas Zeus, and Paul Hermes, since he was the leader of the discourse.

And the priest of Zeus, whose temple was before their city, bringing bulls and garlands to the gates, wished with the crowds to offer sacrifice.

But as yet this was not clear;

for they spoke in their own tongue, saying that 'The gods, made like unto men, have come down to us;'

for this reason they said nothing to them.

But when they saw the garlands, then going out, they rent their garments.

'And when the apostles Barnabas and Paul heard of it, they rent their garments and sprang forth into the crowd, crying out and saying:'

'Men, why do you do these things? We also are men of like passions with you.'

See how everywhere they are pure from vainglory, not only not aspiring to it, but even repelling it when it is offered them;

'Why do you fix your eyes on us, as though by our own power or godliness we had made him to walk?' And these say the same.

And Joseph too said concerning the dreams:

'Is not the interpretation of them through God?' And Daniel likewise:

'And to me this was revealed, not through any wisdom that is in me.'

And Paul everywhere says this, as when he says:

'And who is sufficient for these things?' And again, 'Not that we are sufficient of ourselves to reckon anything as from ourselves, but our sufficiency is from God.'

But let us look at what has been said from the beginning.

Not simply were the crowds added to them;

but how? They begged that the same things might be spoken to them again, and by their deeds they showed their zeal.

See them everywhere exhorting, not merely accepting people, nor flattering them.

'Who, speaking to them, persuaded them to continue in the grace of God.'

Why did they not gainsay before this? Because for a while those who were inciting them held their peace.

Do you see that everywhere they were moved by passion? And not only did they gainsay, but they also blasphemed;

for indeed wickedness nowhere stands still.

'It was necessary,' he says, 'that the word should first be spoken to you;'

which indeed they used to do also in the case of the prophets.

'Speak not to us,' it says, 'in speech.'

'But since you thrust it away,' he says, 'not us;'

for the insult from you is not against us.

For lest anyone should suppose that the words 'You judge yourselves unworthy' were an expression of caution, for this reason he first said it;

and then, 'We turn to the Gentiles.'

The saying is full of great gentleness.

He did not say, 'We abandon you,' showing that it was possible even here again to turn back;

And this has not come about from any insolence on your part.

It was indeed necessary that the Gentiles should hear;

yet this came about not from us but from you, though it was your duty to hear it before them.

For thus has the Lord commanded us:

'I have set thee to be a light of the Gentiles, that thou shouldest be for salvation';

that is to say, unto the knowledge that leads to salvation;

and not simply of the Gentiles, but—

For this he makes plain by saying, 'As many as were ordained to eternal life.'

And this is a proof that they were received according to the mind of God.

'Ordained,' he said, in order to show that it was not by compulsion.

'For whom he foreknew,' he says, 'he also predestined.'

They were no longer scattered abroad in the city only, but also throughout the country.

For when those of the Gentiles heard, they too after a little while came forward.

But the Jews stirred up the devout women and raised a persecution.

Observe, they themselves are made responsible even for the things done by the women.

'And they cast them out,' he says, 'from their borders';

not from the city alone, but from the whole country.

'And the disciples,' he says, 'were filled with joy and with the Holy Spirit.'

The teachers were being persecuted, and they themselves rejoiced.

Did you see the nature of the Gospel, having great power? 'They embittered,' he says, 'the souls of the Gentiles against the brethren.'

That is, they slandered the apostles, brought countless accusations against them, and, guileless as they were, maliciously misrepresented them.

And observe how everywhere he ascribes the whole to God.

'A long time,' he says, 'they abode, speaking boldly in the Lord, who bore witness to the word of his grace.'

Do not think this to be any diminishment.

For when they said, 'Of him who bore witness,' he says, 'before Pontius Pilate,' then was their boldness displayed;

but here he speaks concerning the people.

They did not wait, therefore, but saw the onset.

'And they fled to the cities of Lycaonia, Lystra and Derbe, and the region round about.'

There it was in no wise possible to kindle their wrath;

so that they went off even into the country districts, and not into the cities only.

Observe both the simplicity of the Gentiles and the malice of the Jews.

By their works they showed that they were worthy to hear;

so did they honor them merely on account of the signs.

The one sort honored them as gods, the other persecuted them as pests;

and the former not only took no offense at the preaching, but even said:

'The gods, being made like unto men, are come down to us.'

But the Jews were caused to stumble.

'And they called,' he says, 'Barnabas Zeus, and Paul Hermes.'

It seems to me that Barnabas was also of a dignified appearance.

This too was no small trial, springing from much excess;

but from this very thing the virtue of the apostles is shown.

And observe how everywhere they ascribe all things to God.

Let us also emulate these men;

let us consider nothing to be our own, seeing that even faith itself is not our own.

And that it is not our own, but rather for the greater part God's, hear Paul saying:

'And this not of ourselves; it is the gift of God.'

Let us not therefore be high-minded, nor be puffed up, we who are men, earth and ashes, smoke and shadow.

For tell me, why art thou high-minded? Hast thou given alms and emptied out thy money? And what of that? Consider, had not God willed to make thee rich;

consider those in poverty; or rather, consider how many gave up even their bodies, and after giving away countless things, still counted themselves wretched.

Thou gavest for thine own sake, but Christ for thy sake;

thou didst pay back what was owed, but Christ owed thee nothing.

Observe the uncertainty of the future, and be not high-minded, but fear;

diminish not thy virtue by arrogance.

Dost thou wish truly to accomplish something great? Never suppose thy good deeds to be about great things.

But art thou a virgin? Yet those also were virgins, but they gained nothing from their virginity, because of their cruelty and inhumanity.

Nothing is equal to humility;

this is the mother and root and nurse and foundation and bond of all good things;

without it we are abominable and defiled and unclean.

For suppose someone, if you will, raising the dead, and healing the lame, and cleansing lepers—but with pride;

there is nothing more defiled than such a one, nothing more impious, nothing more polluted.

Think nothing to be thine own.

Hast thou eloquence and the grace of teaching? Do not on this account suppose thyself to have anything more than others.

For this very reason thou oughtest most of all to be humbled, because thou hast been counted worthy of greater gifts.

For to whom more is forgiven, he will love the more.

Therefore thou oughtest also to be humbled, because, passing by the others, God inclined toward thee.

For oftentimes this very thing becomes to thee a cause of ruin, unless thou art watchful.

Art thou high-minded because thou teachest by words? But this philosophizing in words is easy;

teach me by thy life;

Sayest thou that one ought to be moderate, and dost thou stretch out a long discourse upon this, and hold forth flowing on unhindered? But better than thou, he says, is that man who teaches me this by deeds.

For lessons are not wont to be implanted in the soul from words as they are from deeds.

For if you do not have the deed to show, not only have you failed to profit anyone by your speaking, but you have even done greater harm.

How so? Because you make the matter seem impossible for me.

For I reason thus: if you, who say so much, do not succeed in doing it, then how much more am I worthy of pardon, who say that no one can.

This is why the prophet says:

But to the sinner God said:

Why do you declare my statutes? For this harm is the greater, when a man, teaching rightly by his words, wars against his own teaching by his deeds.

This has been the cause of many evils in the Churches. And for this reason bear with me, I beseech you, as our discourse lingers upon this affliction.

Many men do many things for the sake of standing up in public and drawing out a long speech;

and if they win applause from the crowd, this has become for them as good as a kingdom;

but if they end their speech amid silence, then indeed the dejection of that silence becomes for them something worse than hell itself.

This is what has overthrown the Churches: that you too do not seek to hear a discourse that pierces the heart, but one able to delight you by the sound and the composition of the words, just as though you were listening to singers and harpists;

and we act coldly and wretchedly, in that we follow your desires, when we ought rather to cut them off.

And the very same thing happens as if some father, over-indulgent to a delicate child—and that even when it is sick—should give it a cake, and cold food, and whatever merely delights it, while taking no care for what is beneficial;

then, when reproached by the physicians, he should defend himself, saying:

What am I to do? I cannot bear to see my child crying.

O wretched and miserable man, and betrayer!

for I would not call such a one a father;

and how much better it is, by grieving the child for a little while, to restore it to lasting health, than to make this passing gratification the ground of unending misery! This too is what we ourselves suffer, busying ourselves over beauties of diction and compositions and harmony, that we may give pleasure, not that we may profit;

that we may be admired, not that we may teach;

that we may delight, not that we may prick the heart;

that we may be applauded and depart having won praise, not that we may reform men's manners.

Believe me, I do not say this idly: whenever I am applauded as I speak, at that very moment I feel something merely human (for why should one not tell the truth?), and I am gladdened and melt with pleasure;

but whenever I have gone home and reflect that those who applauded gained nothing, but rather, whatever profit they ought to have received they lost through the very applause and praises, then I am pained and groan and weep, and I feel as though I had spoken all in vain, and I say to myself:

What is the profit of my labors, when my hearers are unwilling to reap any fruit from the words that come from us? And often I have thought of laying down a law forbidding applause, and persuading you to listen in silence and with fitting good order.

But bear with me, I beseech you, and be persuaded by me; and if it seem good, let us at once ratify this law: that none of the hearers be permitted to applaud while someone is speaking, but if he wishes to admire, let him admire in silence;

no one hinders it; but let all your zeal and eagerness be spent on receiving the things that are spoken.

Why did you applaud? It is about this very thing that I am laying down the law;

yet you cannot even bear to hear it.

This will be the cause of many good things, and a school of true wisdom.

Even the philosophers of the pagans used to discourse, and nowhere did any applause follow them;

and the apostles preached to the people, and nowhere is it added that, while those men were speaking, the hearers interrupted the speaker with applause.

Let us all listen in quietness, and let us say everything.

For if, after the applause, we went away holding fast to what we had heard, then above all—though even so

the praise would not be profitable (yet I would not have spoken so precisely;

let no one charge me with rudeness)—

but since there is no advantage in it, but rather harm, let us do away with the hindrance, let us remove these leapings, let us cut off the frisking of the soul.

Christ preached upon the mountain;

yet no one said anything until He had finished the discourse.

I do not rob those who wish to be applauded; rather, I make them to be more admired.

It is far better, after listening in silence, to applaud through memory at all times, both at home and in the marketplace, than, having lost everything, to go home empty, no longer having the very ground for the applause.

For how is the hearer not ridiculous? How shall he not rather be reckoned a flatterer and a dissembler, who declares that the teacher spoke well, yet cannot show what he said? This is the mark of flattery.

For one who has listened to a harper or a tragedian might reasonably experience this, since he does not know how to repeat the piece in like manner;

but where there is no display of melody nor of voice, but the power of thoughts and of wisdom, and it is easy for anyone to speak and report it, how is he not deserving of blame who cannot state the reason for which he praised the speaker? Nothing so befits a church as silence, as good order.

Uproar is suited to theaters and baths and processions and marketplaces;

but where the teaching concerns such doctrines, there ought to be calm and quietness and true wisdom, and a great harbor.

These things I ask and entreat all to understand.

For I myself am going about, seeking every kind of means by which I may be able to profit your souls.

And this means too seems to me no small one;

it will profit not you alone, but us as well.

It will not let us be carried away headlong, nor to lust after praises and glory, nor to speak the things that delight, but the things that profit;

nor to spend the whole bent of our efforts upon compositions and beauties of diction, but upon the power of the thoughts.

Enter into a painter's studio, and you will see there much silence.

For here too we paint royal images, and no common ones, by means of the colors of virtue.

What is this? Do you applaud again? The matter does not seem easy—and this not by nature, but because, through long habit, you have not yet learned to accomplish it.

The pencil, then, is our tongue, and the Artist is the Holy Spirit.

Tell me, in the mysteries, is there any uproar? any disturbance? When we are baptized, when we do all the rest, does not quietness and silence possess all things? This beauty has been sown down from heaven.

For this reason we are slandered even among the pagans, as doing everything for display and for vainglory.

But if this be checked, the love of the chief seats too will be quenched.

It is enough, if any man loves praises, that he obtain these after the hearing, when he gathers in the fruits.

Yes, I beseech you, let us ratify this law, that doing all things according to what is well-pleasing to God, we may be counted worthy of His loving-kindness, by the grace and mercies of His Only-begotten, our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto the ages of ages. Amen.