Homilies on Acts 21.1–21.5

“When Saul arrived in Jerusalem, he tried to join the disciples; and they were all afraid of him, not believing that he was a disciple. But Barnabas took hold of him and brought him to the apostles, and told them how on the road he had seen the Lord.” It is worth raising the question here how in Galatians he says, “I did not go up to Jerusalem, but into Arabia and to Damascus,” and, “After three years I went up to Jerusalem to visit Peter,” and, “I saw none of the apostles”; but here the opposite, that Barnabas brought him to the apostles. Either, then, he means this, that he did not go off in order to be instructed (for there he says, “I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me”); or, if not this, that the plot in Damascus took place after he came from Arabia, and then again the going up after he came from there. At any rate he did not himself go to the apostles, but tried to join the disciples, since he was not a teacher but a disciple. So he did not go up for this purpose, to go to those who were apostles before him; for he learned nothing from them. Or he does not mention this going up, but passes over it, so that the order is this: he went away to Arabia, then came to Damascus, then to Jerusalem, then to Syria. Or, if not this, again thus: he went up to Jerusalem, then was sent off to Damascus, then to Syria, then to Damascus again, then to Caesarea, and then after fourteen years, perhaps when he brought up the brothers with Barnabas. Or, if not this, he speaks of another occasion. For the historian abridges much, and brings many occasions together. See how he is not ambitious, nor does he narrate that vision, but passes over it. And again he begins in this way and says, “When he arrived in Jerusalem, he tried to join the disciples; but they were afraid of him.” From this again Paul's fervor is shown, not from Ananias only, nor from those who were amazed at him there, but also from those in Jerusalem. For that event was truly beyond human expectation. And see him not going to the apostles, out of modesty, but to the disciples, as being a disciple; for he was not yet thought trustworthy. “But Barnabas took hold of him and brought him to the apostles, and told them how on the road he had seen the Lord.” This Barnabas was a reasonable and gentle man. His name is interpreted “son of exhortation”; hence he also became a friend to Paul. That he was very kind and approachable is plain both from the matter in hand and from what concerns John. Hence he is not afraid, but relates how on the road he had seen the Lord, and that he spoke to him, and how in Damascus he had spoken boldly in the name of the Lord Jesus. For it is likely that he had heard in Damascus too what concerned him. Therefore, making the latter a proof of the former, he confirmed by the deeds what had been said. “And he was with them, going in and out in Jerusalem, and speaking boldly in the name of Jesus. And he spoke and disputed with the Hellenists.” Since the disciples were afraid of him and the apostles did not believe him, for this reason he removes their fear from that quarter. “And he spoke and disputed”: … those who speak Greek, he means; and this very wisely. For the others, the deep-dyed Hebrews, would not even look at him. “But they were seeking to kill him.” This is a proof of his vehemence and of his victory by main force, and of their great vexation at what had happened. “And when the brothers learned of it, they brought him down to Caesarea.” They do this from fear; fearing now that the same thing might happen as with Stephen, they bring him down to Caesarea. “And they sent him off to Tarsus.” Though it was from fear, they nevertheless send him at once to preach and to be in safety, since he would be in his own homeland. And see, I ask you, how not everything happens by grace, but God permits them to arrange many things by their own wisdom and in human fashion. For if this happened in his case, much more in theirs. He permits it, then, to cut away the excuse of the indolent. “So the churches throughout all Judea and Samaria had peace, being built up and walking in the fear of the Lord, and in the encouragement of the Holy Spirit they were multiplied.” He is about to speak of Peter, and of how he goes down to the saints. So that no one may think that this was from fear, he first relates how the churches were, showing that when there was persecution, Peter was in Jerusalem; but when the church's affairs were everywhere in safety, then at last he leaves Jerusalem; so fervent and vehement was he at once. For he did not think, because there was peace, that there was no need of his presence. And why, someone says, does he do this, and come when there was peace, and after Paul had left? Because they respected the apostles most, since these had often stood before them and been admired by the multitude; but Paul they despised, and were the more savage against him.

Did you see how peace follows war? Or rather, did you see what that war did? It scattered those who make peace. In Samaria Simon was put to shame; in Judea the affair of Sapphira took place. So it was not that, because there was peace, affairs had grown slack; the peace was such that it also needed encouragement. “Now it happened that Peter, going through all the regions, came down also to the saints who lived in Lydda.” Like a general, he goes round the ranks inspecting which part is closely drawn up, which is in good order, which needs his presence. See him running about everywhere and found first. When the apostle had to be chosen, he was first; when the Jews had to be addressed about not being drunk, when the lame man had to be healed, when a public speech had to be made, he is before the others; when before the rulers, he; when with Ananias, when healings came from his shadow, it was he. Where there was danger, he was there, and where there was management; but where affairs are full of calm, all act in common; so little did he demand greater honor. Again, when a wonder had to be worked, he leaps forward; and here again he labors in person and travels. “There he found a man named Aeneas, who had been bedridden for eight years, who was paralyzed. And Peter said to him, ‘Aeneas, Jesus Christ heals you; rise and make your bed.’ And immediately he rose.” And why did he not wait for the man's faith, nor ask him whether he wished to be healed? Above all, the wonder took place for the encouragement of many too. Hear at any rate how great the gain was; for he adds: “And all who lived in Lydda and Sharon saw him, and they turned to the Lord.” He rightly spoke so; for the man was well known; hence he also gives proof of the sign, the taking up of the bed. For they did not only free people from diseases, but along with health they also gave strength. Besides, at that time they had not yet given proofs of their own power, so it was fitting that faith was not demanded of the man, since they did not demand it of the lame man either. As then Christ, when beginning his signs, did not demand faith, so neither did these. For in Jerusalem their faith was rightly demanded; hence too, through faith, all who were afflicted with sicknesses were laid out in the streets so that, as Peter came by, at least his shadow might fall on one of them. For … many signs there, but here this happens first. For some of the signs took place to bring others over, others for the encouragement of those who believe. “Now in Joppa there was a disciple … full of good works and acts of charity which she did. It happened in those days that she fell sick and died. And having washed her, they laid her in an upper room. Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him not to delay in coming to them.” Why did they wait until she had died? Why did they not trouble Peter before this? … they thought it [wrong], being philosophic about such things, to trouble the disciples and [draw them away] from the preaching; since that is why he also says that it was near, so that they asked this as a sideline …, but not as a principal matter. “And Peter rose and went with them. When he arrived, they took him up to the upper room.” They do not entreat him, but leave it to him, so that he might grant her life of his own accord. So … is fulfilled the saying, “Almsgiving rescues from death.” “And all the widows stood beside him weeping, showing tunics and garments which Dorcas made while she was with them.” Where … lay, they take Peter up, thinking perhaps that he would grant them something out of kindness. Did you see how great an advance has taken place? … The woman's name is not added idly, but so that we may learn that she lived up to her name, so wakeful and watchful was she, like a gazelle. For many names are given …, as I have often told you. “She was full,” it says, “of good works and acts of charity which she did.” Great is the woman's praise …: she did both, so as to be … in both. It is plain that she first … and took care of this. “Which Dorcas made while she was with them.” Great was the humility; for … not as we do, but they all lived in common, making much account of almsgiving. “But Peter put them all out, knelt down and prayed, and turning to the body he said, ‘Tabitha, arise.’ And she opened her eyes, and seeing Peter she sat up.” Why ever did he put them all out? So as not to be thrown into confusion by the tears, nor … “And kneeling down he prayed.” This … of intense prayer. “And taking her,” it says, “by the hand.” Here he shows life and power entering little by little, the one through the word, the other through the hand. “And giving her his hand, he raised her up. And calling the saints and the widows, he presented her alive”: to the former for their encouragement, both because they received back their sister and because of the wonder; to the latter for their protection. “And it became known throughout all Joppa, and many believed in the Lord. And it happened that he stayed many days …”

See Peter's freedom from pride and his reasonableness, how he does not stay with her, nor with any other of the people of note, but with a tanner, leading them in every way to humility, and teaching the lowly not to be ashamed and the great not to be lifted up. He decided to pass through for this reason too, since the believers needed his teaching. Let us look, then, at what was said from the beginning. “He tried,” it says, “to join the disciples.” He did not approach shamelessly, but with reserve. He calls “disciples” also those who did not belong to the company of the Twelve, since all were then called disciples, because of their great virtue; for the image of the disciples was plain to see. “And they were all afraid of him,” it says. See how they feared dangers, how their fear was still … to the apostles, and told them.” It seems to me that Barnabas was his friend from of old; that is why he relates everything about him. But Paul himself says none of these things; and I think he would not have brought them out to others later either, had not some necessity arisen for him. “And he was with them, going in and out in Jerusalem, and speaking boldly in the name of the Lord Jesus.” This gave the others courage too. Do you see, both there and here, the others taking forethought and contriving that he should depart, and him nowhere enjoying divine help? So his vehemence too is shown. So it seems to me that he did not make the journey by land, but went by sea after that. And this too happens by design, so that he … having preached there. So both the plots were for their sake, and his coming to Jerusalem was by design, so that what concerned him might no longer be disbelieved. “And he spoke and disputed with the Hellenists.” “And they had peace,” it says, “… in the fear of the Lord”; that is, they increased within themselves that peace itself, the true peace. Fittingly; for the war had harmed them badly. “And in the encouragement of the Holy Spirit they were multiplied.” The Spirit encouraged them both through the wonders and through the works; and apart from these, each one individually. “Now it happened that Peter … a man lying …, and he said to him, ‘Aeneas, Jesus Christ heals you.’” The word is not that of one making a display, but of one confident that it will happen. It seems to me very likely that the sick man believed this word and became well. That Peter was free from pride is plain from what follows too. For he did not say, “In the name of Jesus,” but tells it rather as a sign. “And those who lived in Lydda saw, and turned to the Lord.” So I did not say idly that the wonders were performed to persuade and to encourage. “Now in Joppa there was a disciple,” it says, “named Tabitha. It happened in those days that she fell sick and died.” Do you see the signs happening everywhere? Tabitha did not simply die, but after falling ill. That is why they do not call Peter until she had died. “The disciples, hearing, sent men, urging him not to delay in coming to them.” See, they send and call him through others. And he is persuaded and comes, not thinking the thing an insult …, to be called. So great a good is affliction; it strengthens our souls. Nowhere was there lamentation there, nowhere mourning. “Having washed her,” it says, “they laid her in an upper room”; that is, they did all the things that are done for the dead. “And Peter rose and went with them. And going up into the upper room, he knelt and prayed, and turning to the body he said, ‘Tabitha, arise.’” God does not permit them to work all the signs with the same ease. And this benefited them. For he cared not only for the salvation of others, but also for theirs. At any rate the man who healed so many by his shadow now does so much to raise her up. And there are times when the faith of those who came also helped. This, then, is the first dead person he raises, calling her by name; and she, as if roused from sleep, first opened her eyes, then at once, seeing Peter, sat up, and last is strengthened by the touch of his hand. But consider, I ask you, the gain, and how again the fruit too was not for display. That is why he puts them all outside, imitating the Teacher in this too. For where there are tears, such a mystery should not be performed; or rather, where there are wonders, tears should not be present. Hear, I urge you: even if no such thing happens now, yet in the case of the dead today too a great mystery is performed. Tell me, if, while we were sitting here, the king sent someone to call one of us to the palace, ought we to weep and mourn? Angels are present, sent from heaven and come from there, sent by the King himself to call their fellow servant; and you weep? Do you not know what a mystery it is that is taking place? How awesome and fearful, and truly worthy of hymns and of joy?

Do you want to learn, so that you may know that it is not a time for tears? This is a very great mystery of the wisdom of God. For the soul goes forth as if leaving a house, hastening to its own Master; and you ought to …; for this is a birth better than the first. For it goes forth to another light; it is released as from a prison; it comes out as from a contest. “Yes,” someone says, “you say this rightly of those who were approved.” And what is that to you, man? For you do not act so even in the case of those who were approved. Tell me, what could you find to condemn in the little child? For what reason do you mourn it? What in the newly baptized? For he too has come into the same state. For what reason, then, do you mourn him? Do you not know that, just as the sun rises pure, so too the soul, leaving the body with a pure conscience, shines bright? One cannot see a king entering a city in such stillness as a soul leaving the body and departing with angels. Consider what the soul is, in what amazement it then is, in what wonder, in what delight. Why do you mourn? Tell me; surely you do not do this only for sinners? Would that it were so! I would not have forbidden the mourning; would that such were the aim. This lament is apostolic; this lament is the Master's too; for Jesus also wept over Jerusalem. I wished mourning to be governed by this rule. But when you recall and speak of words and companionship and protection, it is not for this that you mourn; you are making a pretext. Mourn, groan over the sinner, and I too will shed tears; and I more than you, in proportion as such a man is liable to greater punishment; and I will lament with such an aim. Not only you ought to lament such a man, but the whole city and those who meet him, as for those who are being led off to death. For truly this is an evil death, the death of sinners. But things have been turned upside down. This lament belongs to philosophy and contains much teaching; but that one belongs to faintheartedness. If we all lamented with this lament, we would have corrected them while they lived. Just as, if you had the power to apply medicines that would prevent that bodily death, you would have done so, so too now, if you lamented this death, you would have prevented it from happening both in your own case and in his. But as it is, what happens is a riddle: having the power not to let it come, we let it happen, and when it has happened, we mourn. Truly they are worthy of lament: when they stand before the judgment seat of Christ, what words will they hear? What will they suffer? These people lived in vain; or rather, not in vain, but to their harm. And of them it is fitting to say, “It would have been better for them if they had not been born.” For what profit is it, tell me, to spend so much time to the harm of one's own head? If it had only been spent in vain, the loss would not have been as great. Tell me, if someone hired as a laborer wore himself out for twenty years in vain, would he not weep and lament, and seem the most pitiable of all? This man too wore himself out his whole life in vain; he did not live one day for himself, but for luxury, for licentiousness, for greed, for sin, for the devil. Shall we not lament him, then, tell me? Shall we not try to snatch him from the dangers? For it is possible, it is possible, if we will, that his punishment become light. If then we make continual prayers for him, if we give alms, even if he is unworthy, God will be moved by us. If for Paul's sake he saved others, and spares some for the sake of others, how will he not do this same thing for our sake too? From his money, from yours, from wherever you like, help him; drop oil on him, or rather water. Has he no almsgiving of his own to show? Then at least that of his relatives. Has he none done by himself? Then at least those done on his behalf. In this way his wife will then plead for him with boldness, having paid a ransom for him. The more sins he is liable for, the more he needs almsgiving. And not for this reason only, but because it does not now have equal strength, but much less. For it is not the same for a man to do it himself and for another to do it on his behalf. Since then it is less, let us make it very great by its amount. Let us not busy ourselves with monuments and burial clothes. Set widows around him: this is the greatest burial garment. Tell them his name; bid them all make their petitions and supplications for him. This will move God, even if it is not he himself, but another, for his sake, who becomes the cause of the almsgiving. And this is a teaching of God's love for humankind … not from the present death only, but also from the death to come they can snatch them. Many have profited even from alms done by others on their behalf. For even if not perfectly, nevertheless they found some consolation; since, if this is not so, how are little children saved? And yet there they contribute nothing; the parents do everything. And women have often been granted their children, though the children contributed nothing. God has given us many ways of being saved. Only …

“What then,” someone says, “if someone is poor?” Again I will say: … of almsgiving [is measured] not only by what is given, but also by the intention. Only … less than your ability, and you have paid everything. … he says, “if he is alone and a stranger, and has no one.” … Why does he have no one? Tell me. For this very thing he … that he had no friend so … virtuous. This then happens so that, even if we ourselves are not …, we may be eager to have virtuous companions and friends, … wife and son, as reaping some fruit through them too, reaping little, yet reaping … If you are eager … not a rich but a devout wife …, you will enjoy this consolation; … if you are eager to leave behind not a rich son but a devout one, and a modest daughter, so too you will enjoy the consolation. If you are eager for these things, you too will be such a one. And this too is part of …, to choose such friends, and wife, and … Not in vain are offerings made for the departed, not in vain are supplications, not in vain is almsgiving; … the Spirit ordained these things, wishing us to benefit one another. For see: he is benefited because of you, … you because of him; you despised money, … to do something noble; and you have become a cause of salvation to him, and he to you a cause of almsgiving. … that he will reap some good. Not idly does the deacon cry, “For those who have fallen asleep in Christ, and for those who make the commemorations for them.” It is not the deacon who utters this voice, but the Holy Spirit; I mean the gift. What are you saying? The sacrifice is in hand, and all things lie ready; angels, archangels …; the Son of God is present; all stand with such awe … those crying out, while all are silent; and do you think that what is done happens in vain? Then are the other things in vain too, those for the church, those for …, and those for the whole body? God forbid! All is done with faith. What … to be offered for the martyrs, to be named at that …? Even if they are martyrs, even if it is for martyrs, it is a great … to be named while the Master is present, while that … is being performed, the awesome sacrifice, the … mysteries. For just as, while a king is seated, one obtains whatever one wishes, but when he has risen, whatever one says, one says in vain; so too then, as long as the mysteries lie before us, it is the greatest honor for all to be counted worthy of remembrance. For see: the mystery is then proclaimed, that he gave himself for the world …; at that wonder one fittingly calls to mind those who have sinned. For just as when … they shared in it, and those in chains are released for the occasion, but when the occasion has passed, the one who has not … no longer enjoys anything, so too here: this is the occasion. “For as often,” he says, “as you eat this bread, you proclaim the death of the Lord.” Let us not approach carelessly, then, nor think that these things happen … Besides, … of the martyrs, this too serves for faith, that the … did not die, … that death was put to death … Let us bring the departed what consolation we can: instead of tears, instead of laments, instead of tombs, almsgiving, prayers, offerings, so that both they and we may obtain the promised good things, by the grace and love for humankind of the only-begotten Son, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.