Homilies on the Acts of the Apostles 56

'And it came to pass, that after three days Paul called together those who were the chief of the Jews.'

'And when they were come together, he said unto them:'

'Men and brethren, though I have committed nothing against the people, or against the customs of the fathers, yet I was delivered a prisoner from Jerusalem into the hands of the Romans;'

'who, when they had examined me, would have set me at liberty, because there was no cause of death in me.'

'But when the Jews spoke against it, I was constrained to appeal unto Caesar; not that I had anything of which to accuse my nation.'

'For this reason therefore have I called for you, to see you and to speak with you;'

'for because of the hope of Israel I am bound with this chain.'

Well and profitably does he act, in calling together the chief of the Jews for discussion.

For he wished both to clear himself of blame and to clear others also;

himself, that they might not accuse him, and that this should harm them;

and them, that the whole matter might not seem to be theirs.

For it was likely that a report would prevail, that he had been delivered up by the Jews;

and this was enough to smite them.

Straightway therefore he takes his stand against this, and thus, in a manner, gently makes his defence concerning his own affairs.

And observe how he weaves his defence, saying:

'Men and brethren, though I have committed nothing against the people, or against the customs of the fathers, yet I was delivered a prisoner from Jerusalem into the hands of the Romans.'

Then, having spoken thus, since it was likely that some who heard would say, 'How is it reasonable that you should have been delivered up without cause?' he added:

'Who, when they had examined me, would have set me at liberty.'

The Roman magistrates bear witness, who both examined me and were minded to release me.

'How then did they not release me? Because the Jews spoke against it,' he says.

Do you see how he demolishes their charges? For if he had wished to aggravate the matter, it was possible to use even more accusatory language.

Wherefore, having spoken thus, he added:

'I was constrained to appeal unto Caesar;'

so that the whole matter is a case for forgiveness.

Then, lest anyone should say, 'What then? Have you done this in order also to accuse them?'—by the addition he corrects the lurking suspicion, and says:

'Not that I had anything of which to accuse my nation;'

that is, 'I appealed to Caesar, not that I might accuse them, but that I might escape the danger.'

'For it is for your sakes that I am compassed about with this chain.'

'So far am I,' he says, 'from being disposed as an enemy toward you, that I even wear this chain.'

What then did they do? So overcome were they by his words, that they made their defence not only on their own behalf, but on behalf of their kinsmen also:

'We neither received letters concerning you from Judaea, nor did any of the brethren that came report or speak any evil of you.'

'But we desire to hear from you what you think;'

'for concerning this sect, it is known to us that everywhere it is spoken against.'

'Neither through letters, nor through men did they make known anything evil concerning you;'

'nevertheless we wish to hear from you.'

Thus they laid down beforehand, showing their own disposition, and they say:

Concerning this sect, indeed, it is known to us that everywhere it is spoken against.

He did not say, 'We speak against it,' but 'It is spoken against,' thereby clearing themselves of any charge.

And having appointed him a day, they came to him at his lodging in greater numbers;

to whom he expounded the matter, solemnly testifying to the kingdom of God, and persuading them concerning the things about Jesus, both from the law of Moses and from the prophets, from morning until evening.

And some were persuaded by the things spoken, but others disbelieved.

Do you see how he does not answer at once, but grants them a day to come and to hear?

and when they had come, he reasoned with them both from the law of Moses and from the prophets.

And some were persuaded, but others disbelieved.

And being at variance with one another, they departed, after Paul had spoken one word:

Well did the Holy Spirit speak through Isaiah the prophet to our fathers, saying:

Go to this people, and say:

With hearing you shall hear and shall not understand, and seeing you shall see and shall not perceive.

For the heart of this people has grown gross, and with their ears they have heard heavily, and their eyes they have closed, lest they should perceive with their eyes and hear with their ears, and understand with the heart, and turn again, and I should heal them.

When they were withdrawing in opposition, then he brings forward Isaiah, not wishing to insult those, but to strengthen these.

Saying what? 'With hearing you shall hear and shall not understand.'

Do you see how he cast them out from all pardon? Seeing that, though they had the prophet foretelling these things from afar, they did not turn away.

And by saying 'Well,' he shows also that they were justly cast out.

So that to the Gentiles it has been given to know this mystery.

It is no wonder, then, if they spoke against it;

Then again he stirs up against them the jealousy that arises from the Gentiles, adding and saying:

'to you, that to the Gentiles this salvation of God has been sent.'

And when he had said these things, the Jews departed, again having much disputing among themselves.

And Paul remained a whole two years in his own hired dwelling, and welcomed all who came in to him, proclaiming the kingdom of God, and teaching the things concerning the Lord Jesus Christ, with all boldness, unhindered.

Here he shows, in conclusion, his freedom;

for he who was hindered in Judea proclaims unhindered in Rome, and remained for two years teaching there.

But let us look at the things said from the beginning.

'For this cause, therefore,' he says, 'I called for you to see you;'

that is, 'For this reason I purposed it, so that it should not be lawful for anyone to accuse me and to say what came to hand, namely, that indeed I fled their hands and came to this;'

for it was not by giving evils to others, but by myself fleeing evils, that I came.

We think it right to hear from you what you think.

See that they too discourse more gently;

'We think it right,' he says—and they wish to make a defense even on behalf of those others;

wherefore also they came, having appointed him a day.

And this is a proof of their vehemently condemning themselves and of their not being confident.

For if they had been confident, they would even have done this and gathered together, so as to seize him.

but now, not being confident, they even shrank from coming;

and besides, by their having often attempted it, they showed that they were not confident.

'And some,' he says, 'were persuaded by the things spoken, but others disbelieved, and being at variance they departed;'

that is, not believing, they withdrew.

See how they do not now weave plots against him, but did so in Judea, where they were as in a place of tyranny.

For what reason, then, did He arrange that Paul should depart thither, and yet said, 'Make haste, go out of Jerusalem'? That both their wickedness might be shown, and that the prophecy of Christ might be true, namely, that they will not endure;

and that all might learn that he is ready to suffer, and that what was thus arranged might become a consolation to those in Judea;

for indeed there too he suffered many terrible things.

But if, while preaching the things of the Jews, he suffered these things, had he been preaching the things of the glory of Christ, how would they have borne it? While purifying himself he was not to be endured, and how, when preaching, was he to be endured? What do you charge him with? What did you hear? He said nothing at all of such a kind, simply.

He was seen, and provoked them all.

Fittingly, then, was salvation apportioned to the Gentiles; fittingly was he sent far away, being about there also to discourse to the Gentiles;

he first calls the Jews, then, having shown them the facts, he then comes to the Gentiles.

And that he thus speaks, that 'The Spirit said,' is nothing wonderful;

for an angel too is said to speak whatever the Lord may say.

'Well spoke the Holy Spirit,' he says;

but here indeed thus, while there no longer so.

And moreover, whenever anyone recounts concerning the things spoken by the angel, he does not say, 'Well spoke the angel,' but, 'Well spoke the Lord, well spoke the Spirit.'

'It is not I whom you disbelieve, but the Spirit.'

So that God foreknew this from the beginning.

'Who, having examined me,' he says, 'wished to release me;'

that is, finding nothing worthy of condemnation in me, they wished to release me.

And when it behooved those to deliver them, they handed me over into the hands of the Romans;

and so great was the abundance of the freedom, that not even those were able to condemn, but delivered me up a prisoner.

'I was compelled,' he says, 'to appeal to Caesar, not as having anything of which to accuse my nation;'

that is, not that I might involve others in evils, but that I might deliver myself from evils, this I did—and not willingly, but being compelled.

He does not estrange them, but makes them his own by saying, 'Of my nation.'

And again he sows the doctrine.

And he did not say, 'I do not accuse,' but, 'I have nothing of which to accuse'—and this though he had suffered such terrible things.

He says nothing, then, of these things, lest he make his speech burdensome;

nor does he seem to be currying favor with them.

And for this reason he does not state it, but only hints at it and passes by;

for this was for the present the thing earnestly aimed at: to show that they delivered him up a prisoner to the Romans.

And when it behooved those to condemn, when it behooved them to accuse, they rather make a defense;

and by the very things through which they concur in the defense, they accuse them.

'Everywhere,' he says, 'it is spoken against.'

But even if this too comes to pass, nevertheless believe still, everywhere.

To whom he expounded, he says, both from the Law and from the Prophets.

Observe again that it is not from signs, but from the Law and the Prophets that he stops their mouths, and that he does this everywhere.

And yet it was indeed possible to work signs; but henceforth the matter would no longer be worthy of belief.

For this is a great sign — to discourse from the Law and the Prophets.

Then, that you may not think it strange that they remained in unbelief, he adds also the prophecy which says:

'You shall indeed hear, and shall not understand.'

Rather, he says, now than then.

'And you shall see, and shall not perceive.'

These things were spoken against those who disbelieved; and this was not the mark of one insulting them, but of one removing the stumbling-block.

'Be it known therefore unto you,' he says, 'that the salvation of God is sent to the Gentiles.'

'Why then do you discourse with us? Did you not know these things?' Yes; but I make my defence in order to persuade, and to give no one a handle against me.

And Paul remained, he says, a whole two years, teaching with all boldness, unhindered.

For it is possible to speak with boldness, yet in a hindered way.

But nothing checked Paul's boldness; rather, he spoke even without hindrance.

And Paul remained, he says, a whole two years in his own hired dwelling.

So free from superfluity was he; or rather, so did he in all things imitate his Master, that even his dwelling he had not from the labours of others, but from what he himself earned by working.

For this is what 'in his own hired dwelling' signifies.

And that the Master too possessed no house, hear Him saying to the one who spoke not rightly:

'I will follow you wherever you go.'

'The foxes have holes, and the birds of the air have nests;'

'but the Son of Man has nowhere to lay His head.'

Thus by His own example He taught men to possess nothing, and not to be too firmly nailed to the things of this life.

'And he received all that came in to him,' it says, 'preaching the kingdom of God.'

Observe: nothing about the present things, but uttering everything concerning the kingdom of God.

Do you see the providence of God? At this point the writer halts his account, and leaves the hearer thirsting, so that henceforth he may reason out the rest for himself.

This the outside writers also do;

for to know everything makes one sluggish and slack.

This he does, and does not tell what followed after these things, deeming it superfluous for those who read what is written, and who learn from these to add the rest to the account for themselves.

For altogether such as the former things were, such also were those that came after.

Hear also what sort of things he writes after these to the Romans, saying: 'Whensoever I take my journey into Spain, I will come to you.'

Do you see how that holy and divine head foresaw all things — he who is higher than the heavens, who had a soul able to embrace all things at once, who held the first place, even Paul? To those who know him, even his name alone suffices to rouse the soul to watchfulness, to shake off all sleep.

Rome received him bound, come up from the sea, saved out of shipwreck; and he was delivered from the shipwreck of error.

For just as some king who has fought a sea-battle and conquered, he entered that most royal of cities.

'I will come and rest together with you in the fulness of the blessing of the Gospel;'

and again, 'I go to minister unto Jerusalem.'

That is, what he said: 'I came to do alms to my nation.'

He was now nearer to the crown;

Rome received him bound, and saw him crowned and proclaimed.

There he said, 'I will rest together with you.'

Here, 'I go to minister unto Jerusalem.'

But this was again the beginning of his course, and he joined trophy to trophy, being undismayed.

Corinth held him two years, and Asia three, and Rome herself two for the time being, so that he came a second time, when also he was made perfect.

'At my first defence,' he says, 'no one stood with me.'

Thus he escaped then, and having filled the whole world with the preaching, so he ended his life.

What did you wish to learn of the things that came afterwards? Such indeed are those also.

Have you seen a small part of him? Understand the rest to be of like kind.

Just as with the heaven, however much of it you see, so much also is the rest;

for if you behold one part of heaven, wherever you may go, you will see the rest to be such as this;

or just as with the sun's rays, even if you see them in part, from these you guess what the sun is like — so also with Paul.

You have seen his acts in part; all of them prove to be such, full of perils.

That was a heaven having the Sun of Righteousness — not such a one as this; so that the man was even better than heaven.

Do you think this a small thing? I certainly do not think so.

When you say 'apostle,' at once all think of him;

when you say 'Baptist,' at once of John.

To what would one liken his words? To the sea, or even to the ocean? Yet nothing is equal to them.

Far more abundant are his streams than the sea's, purer and deeper; so that one would not err in calling Paul's heart both a sea and a heaven — the one for its purity, the other for its depth.

It is a sea, leading those who sail on it not from city to city, but from earth to heaven;

if anyone sail this sea, he will sail with a fair wind.

On this sea there are no winds, but instead of winds the divine Holy Spirit wafts onward the souls that sail;

there are here no waves, no reef, no wild beasts;

It is a sea calmer and safer than a harbour, having nothing briny, but a fountain flowing with waters most sweet, and clear, brighter and more transparent than the sun;

it is a sea having not precious stones, nor such purple, but possessions far better than these.

He who wishes to let himself down into this deep needs no divers, no oil, but much love of wisdom;

he will find in it all the good things that are in the kingdom of heaven.

Such a one will be able to become a king, and to take the whole world, and to be in the greatest honour;

he who sails this sea will never suffer shipwreck, but will know all things well.

But just as those unskilled in this sea are drowned, so too it is here;

which indeed the heretics also suffer, undertaking things beyond their power.

One must therefore know the depth, or else not presume rashly.

If we are to sail across this open sea, let us gird ourselves and travel light.

'I could not speak to you,' he says, 'as to spiritual men, but as to men of the flesh.'

Let no one who lacks endurance sail across this sea.

Let us build ourselves ships—that is, diligence, eager readiness, and prayers—so that we may cross the open sea in tranquillity;

for indeed this water is living water.

Just as one who takes hold of a mouth of fire, so is he who knows Paul made keen-edged;

just as one who holds a sharp sword, so again such a man becomes irresistible.

And to understand the things of Paul one has need also of a pure life.

You have come to have need of milk, since you have become dull of hearing.

For there is—yes, there is—a weakness of the hearing.

For just as a stomach, being weak, could not receive wholesome yet hard-to-digest foods, so too a soul that is swollen, inflamed, grown slack and enfeebled, could not receive the spiritual word.

Hear what the disciples say:

'This is a hard saying;'

'who can listen to it?' But if the soul is strong and healthy, all things are most easy, all things effortless; it becomes loftier and lighter, is rather lifted on high and raised up to the heights.

Knowing these things, then, let us make our soul healthy, and let us emulate Paul, and imitate that noble and adamantine soul;

so that, walking in the footsteps of the life he lived, we may be able to sail across the open sea of the present life, and arrive at the waveless harbour, and attain the good things promised to those who live worthily of Christ, by the grace and loving-kindness of our Lord Jesus Christ, with whom, together with the Holy Spirit, be glory, might, and honour to the Father, now and ever, and unto the ages of ages. Amen.