Homilies on Acts 29.1–29.4

[Lemma] “And Paul stood up, and motioning with his hand said, ‘… fear God, listen. The God of this people chose our fathers and exalted the people during their sojourn in the land of Egypt, and with an uplifted arm he led them out of it.’” (Acts 13:16–17)

See Barnabas yielding to Paul, as John everywhere yielded to Peter. It was Barnabas who brought him from Damascus, and yet he was more venerable than Paul; but they looked to the common good. “And standing up,” he says, “and motioning with his hand.” This was a custom among the Jews; that is why he too addresses them in keeping with it. See how he prepares the way for his speech: having first commended them and shown great concern for them by saying, “You who fear God,” so he begins his speech. And he did not say “proselytes,” which was a name that carried a slight. “The God of this people chose our fathers and the people.” See how he too calls the common God of all men their own God in particular, and shows that his benefits from of old were great, as Stephen also did. They do this to teach them that now too, according to the same custom, he sent his Son; just as Christ too spoke in the parable of the vineyard, so Paul too speaks. “He exalted them during their sojourn … he led them out of it.” And yet the opposite happened; but they grew into a multitude, and the wonders happened for their sake. The prophets too always mention these events in Egypt. And see how he passes over the times of misfortune, and nowhere brings their offenses into the open, but the love of God for humankind, leaving them to reckon up those things themselves. “And for about forty years he bore with them in the wilderness.” Then he speaks of the settlement: “And having destroyed seven nations in the land of Canaan, he gave them their land as an inheritance.” And the time was long, four hundred and fifty years: “And after these things, for about four hundred and fifty years, he gave them judges until Samuel the prophet.” Here he has shown that God managed their affairs in different ways. And after that they asked for a king; and he does not mention their ingratitude, but everywhere the love of God for humankind. “And he gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years; and when he had removed him, he raised up David to be their king, to whom he also bore witness and said, ‘I have found David the son of Jesse, a man after my heart, who will do all my will.’” It is no small thing, this, that Christ is from David. Then he brings in John too as a witness, saying: “Of this man’s seed God, according to promise, has raised up for Israel a Savior, Jesus, after John had proclaimed before his coming a baptism of repentance to all the people of Israel. And as John was finishing his course, he said, ‘What do you suppose me to be? I am not he; but behold, one is coming after me, the sandal of whose feet I am not worthy …’” And John bears witness not simply, but pushing the glory away from himself, though all were bringing it to him. It is not the same thing to refuse this honor when no one offers it and when many press it upon you; and he did so not simply, but with such great humility. “Men, brothers, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, not recognizing him, and the voices of the prophets which every … and though they found no cause for death, they asked Pilate to have him killed.” Everywhere they are eager to show that the good thing is their own, so that they may not shun it as belonging to others, since they had crucified him. “Not recognizing him,” he says; so the sin was one of ignorance. See how he gently makes a defense even for them. And not this only; he adds that it had to happen so. And so that no one may say, Whence …

… and that he rose, he states: “And they are his witnesses.” Then again he makes his case from the Scriptures: “And when they had fulfilled all that was written about him, they took him down from the tree and laid him in a tomb. But God raised him from the dead; and for many days he appeared to those who had come up with him from Galilee to Jerusalem, who are his witnesses to the people. And we bring you the good news that the promise made to the fathers, this God has fulfilled to us their children by raising Jesus, as it is also written in the second psalm, ‘You are my Son; today I have begotten you.’ And as for his raising him from the dead, no more to return to corruption, he has spoken thus: ‘I will give you the holy and sure things of David.’ Therefore he also says in another place, ‘You will not let your Holy One see corruption.’ For David, after he had served the counsel of God in his own generation, fell asleep and was laid with his fathers and saw corruption; but he whom God raised up did not see corruption.” See this man speaking more forcefully; Peter nowhere said this. “Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and from all things from which you could not … believes is justified.” Then also the fearful part: “Beware, therefore, lest what is said in the prophets come upon you: ‘Look, you scoffers, and wonder and perish; for I am doing a work in your days, a work which you will not believe, if anyone declares it to you.’”

See how he weaves his speech from the present facts, from the prophets, from the seed according to promise. But let us look at what was said from the beginning. “Men, brothers, sons of the family of Abraham.” He calls them by their forefather too. “To you the word of this salvation has been sent.” Here by “to you” he does not mean the Jews as marked off from others; rather, he gives them leave to separate themselves from those who dared the murder; and this is clear from what follows. “For those who dwell in Jerusalem,” he says, “not recognizing him, and the voices of the prophets, read every …, fulfilled them by condemning him.” Great is the accusation, if hearing them continually they did not pay heed. But it is nothing surprising; for those events he mentioned in Egypt and the wilderness are enough to show their ingratitude. And how did they not recognize him, someone says, when John was saying …? (It is) nothing surprising, since the prophets too were crying out continually. Then there is another accusation: “And though they found no cause for death”; which was not a matter of ignorance. For let us grant that they did not hold him to be the Christ; why did they also kill him? “And they asked,” he says, “Pilate to have him killed. And when they had fulfilled all that was written about him, they took him down from the tree and laid him in a tomb.” See how bent on this they were. He told the manner of the death, and brings Pilate into the open, both so that the passion might be made plain from the court, and so that they might be the more accused, for having handed him over to a foreigner. And he did not say, “They petitioned,” but, “They asked, though they found no cause for death, that he be killed,” so as to show that they received it as a favor, though Pilate was unwilling; which Peter says more clearly: “when he had decided to release him.” Paul loved them greatly. And see, he does not dwell on the ingratitude of the fathers, but sets fear before them. Stephen rightly does this, being about to be killed, and not teaching, and showing that the law was already being set aside; but this man does so no longer, but only threatens and alarms. “But God raised him from the dead. He appeared,” he says, “for many days to those who came up with him from Galilee to Jerusalem.” For see this man, as one moved by the Spirit himself, proclaiming the passion and the tomb over and over again. “And we bring you the good news,” he says, “of the promise made to the fathers”; that is, the fathers received the promise, but you the deed. Then, having brought in John as a witness, when he said that “From the seed of this man according to promise he brought to Israel a Savior, after John had proclaimed before his coming a baptism of repentance to Israel,” next he brings him in again, saying, “What do you suppose me to be? I am not he.” Then he brings forward the apostles too as witnesses of the resurrection, saying, “who are his witnesses to the people”; then David bearing witness to this very thing, by saying, “You will not let your Holy One see corruption.” For neither did the ancient things seem strong enough on their own, nor these without those; so he confirms his word by both. For since they were held by fear, as having killed him, and their conscience estranged them, the apostles do not speak to them as to Christ-killers, nor as putting into their hands a good that belongs to others, but one that is their own. The name of David was very dear to them; that is why he sets it down, so that even in this way they might receive Christ, as if he were saying that they were ruled by David’s son: so do not throw off his rein. What is “I will give you the holy and sure things of David”? The firm things, he says, those that never perish. And he does not linger on these, since the word was by now believed; but he presses the punishment, and goes after what is dear to them, showing the law being set aside; and he dwells on what is to their advantage, that they will have great good things if they obey, and great evils if they disobey. Then he speaks about David again, and this with praise: “For David,” he says, “after he had served the counsel of God in his own generation, was laid with his fathers”; just as Peter too said when he mentioned him: “One may speak freely about the patriarch David.” And he does not say that he died, but, “He was laid with his fathers,” which was more reverent. And see how he nowhere sets down their good deeds, but only what carries an accusation. For “They asked and received” is the greatest accusation against them. Then he recounts the benefits of God … These are praises not of them, but of God. He praises David alone, since Christ is from him. And by “coming,” when he says, “before his coming,” John means the incarnation of Christ, his manifestation in the flesh. So too John, writing the Gospel, constantly has recourse to the Baptist; for he had a great name throughout the whole world. And see: he does not say it of himself, but brings forward the Baptist’s testimony …

Did you see how earnestly he showed that the thing was part of God’s plan? But let us hear by what words the apostles persuaded men that he was crucified. What is more incredible than this: that he was buried by those to whom salvation was promised; that one who was buried forgives sins, and does so more than the law? That is why he did not say, “from which you were not willing,” but, “from which you could not be justified by the law of Moses, by him everyone who believes is justified,” showing the weakness of the law. And well did he add “everyone,” to show that it is whoever believes. For there is no benefit in those proofs unless there is some benefaction. That is why he puts the forgiveness last, drawing the greater thing from this, and showing that what the law was unable to do, this the one who suffered is seen to have accomplished through his death. So rightly he said, “who are his witnesses to the people,” to the people that killed him, he means; they would not have been witnesses unless they had been strengthened by divine power; for they would not have borne such witness before men who thirsted for blood, before the very men who had killed him. And he said, “Today I have begotten you,” knowing that from this the rest follows too. [And why did he not bring a testimony by which they would be persuaded that forgiveness of sins comes through him? Because what he was eager to show for the present was that he rose; and once this was agreed, the other was beyond dispute through it, namely that forgiveness of sins comes from him. Besides, he wished to bring them to long for this great gift.] So his death was not abandonment, but the fulfillment of prophecy. He reminds them of histories, through ignorance of which they suffered countless terrible things. And he hints at this at the end, saying, “Look, you scoffers, and see.” And see how he cuts short what is harsh: “Lest there come upon you,” he says, “what was said to the others, that I am doing a work which you will not believe if anyone declares it to you.” Do not wonder that it seems incredible; this too was foretold long ago.

This might fittingly be said to us too: “Look, you scoffers,” about those who disbelieve the resurrection. For the affairs of the church are in a very bad state, although you think that things are at peace. For this is the terrible thing: that being in many evils, we do not even know that we are in evils. What are you saying? We hold the churches, the properties, everything else; the assemblies take place; every day the people come; and are we to despise all this? But no one would judge a church by this. By what, then, someone says? Whether there is piety; whether we go home each day having gained something, whether we reap something great or small, whether we are not merely fulfilling a custom and discharging a duty. Who has become better by assembling for a whole month? This is what is being asked; since this very thing which seems to be prosperity is adversity, when, though all this takes place, nothing more comes of it. Would that it were only nothing more! But in fact it is for the worse. What fruit do you reap from the assemblies? And yet, if any benefit came to you, all of you ought long ago to have been living the life of true philosophy, with so many prophets speaking to you twice a week, so many apostles and evangelists, all of them setting before you the saving doctrines and … The soldier who goes to the training ground becomes more exact in drill; the athlete … ; the physician who goes to his teacher becomes more exact, and knows more, and learns more: what have you gained? I do not speak to those who have been coming for a year, but to those who have been assembling since their earliest youth. Or is this what assembling means? This is nothing, unless we reap some fruit; unless we gather something, it is better to stay at home. For our forefathers did not build churches for us so that, gathering us out of our own houses, they might display us to one another; for that could happen in the marketplace, in the baths, and in a procession; but so that, gathering learners and teachers together, they might make the former better through the latter. Our religion has become mere custom and the discharge of a duty; it is now a matter of habit. Easter came: much noise, much confusion; I would not say many human beings, for such behavior is not that of human beings. The feast went by: the noise is cut short, but the quiet again bears no fruit. How many all-night vigils, and sacred hymns! And what more came of it? Rather, worse: many do even this for vainglory. How do you think my heart is cut, when I see everything running out as into a cracked jar? But surely you will tell me, “We know the Scriptures.” And what is that? If you display them through your works, this is the gain, this the benefit. The church is a dyer’s shop; if you go away every time without taking any dye, what is the use of coming here continually? Indeed the harm is greater. Who has added anything to the customs he received from his fathers? I mean, for example, so-and-so has the custom of keeping the commemoration of his mother, or his wife, or his child; this he does whether or not he hears of it from us, drawn by custom and conscience. Are you vexed at this, then? someone says. God forbid! I even rejoice greatly. But I wanted him to reap something from our preaching too, and that what custom has done should also be done through us, and another custom be brought in. Otherwise why do I tire myself in vain and talk idly, if you are going to remain as you are, if the assemblies do you no good?

Yes, someone says, we pray. And what is that, if it is without works? Hear Christ saying, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Often I have decided to keep silent, seeing no increase coming to you from our words; or perhaps it does come, but I, from insatiability and great desire, suffer the same as those who are mad about money. For just as they, however much they have amassed, think they have nothing, so I too, since I greatly long for your salvation, think I have accomplished nothing until I see you advanced, because I so earnestly desire you to reach the very summit. I would wish this to be so, and the fault to lie in my passion and not in your sloth; but I fear that I may be guessing rightly. For you ought to be persuaded that if any benefit had come in so long a time, we ought by now to have stopped speaking. In that case you would have had no need of words, since what has already been said was said so fully that you could even form others, if indeed any benefit came to you … But that we must keep up continual preaching is proof of nothing else than that your affairs are not very sound.

What then should be done? For we must not only accuse. I exhort and beg you not to look only to this, how you may get into church, but how you may go home having taken some medicine for your own passions, having the fitting medicines, if not from us, then from the Scriptures. For example, is someone quick-tempered? Let him attend to the readings of the Scriptures, and he will certainly find help either in a history or in an exhortation: in an exhortation, when it says, “The sway of his anger is his downfall,” and, “A quick-tempered man is not seemly,” and all such sayings; and again Christ, “Whoever is angry with his brother without cause”; and again the prophet, “Be angry, and do not sin”; and, “Cursed be their anger, for it was stubborn”; in histories, as when he hears of Pharaoh full of great wrath, and of the Assyrian, and how on this account they perished. Again, is someone mastered by money? Let him hear that “Nothing is more lawless than a lover of money; for he puts even his own soul up for sale”; and Christ saying, “You cannot serve God and mammon”; and the apostle, that “the love of money is a root of all evils”; and the prophet, “If wealth flows in, do not set your heart on it”; and many other such sayings. And from histories, Gehazi, Judas, the rulers of the scribes, and that “Gifts blind …” Let him hear that “God opposes the proud”; and, “The beginning of pride is sin”; and, “Everyone who is proud of heart is unclean before the Lord.” And in histories, the devil, and all the others. And in short (for one cannot list everything), let each choose from the divine Scriptures the medicines for his own wounds; and if not the whole, at least a part today and a part tomorrow, and then wash the whole away. About repentance, too, and confession, and almsgiving, and gentleness, and chastity, and about everything, he will find many examples. “For all these things were written for our admonition,” it says. If, then, Scripture speaks about everything for our admonition, let us attend as we ought to attend. Why do we deceive ourselves in vain? I fear that someone may say of us too, “Our days failed in vanity, and our years in haste.” Who, on hearing us, has given up the theaters? Who has given up greed? Who has become more eager for almsgiving? I would like to know, not for vainglory, but so as to become more eager myself, seeing the fruit of my labors shining. But as it is, how shall I set my hand to the work, when I see so many showers of teaching falling, while our crops remain at the same height and the produce has grown no taller? Henceforth the time of the threshing floor is at hand, and he who holds the winnowing fan. I fear lest the whole be straw; I fear lest we all be carried off to the furnace. Summer has passed, winter has come; we sit, young and old, captured by our own passions.

Do not tell me, “I do not commit sexual immorality.” What is the use, if you do not commit sexual immorality but are a lover of money? The sparrow, even if it is held not by every part but only by the foot, is lost all the same and stands in the snare, and its wings are of no use when the foot is held. So you too were not caught through sexual immorality, but you were caught through love of money; caught nonetheless. The question is not how you were caught, but that you were caught. Let not the young man say, “I am not a lover of money”; but perhaps you commit sexual immorality. And what, again, is the use? For it is not possible for all the passions to come upon us at one age; they are divided out, and this through the love of God for humankind, so that they may not attack all at once and become unconquerable, and our wrestling against them be made harder. What great sluggishness would it not be, if we cannot master the passions even when divided, but are defeated at every season, and pride ourselves on things that are brought about not by our own effort but by age itself? Do you not see the charioteers, with what exactness and training and toil they treat themselves, their food, and all the rest, so as not to be thrown from their chariots and dragged? See how great a thing skill is. A strong man often could not master even one horse; but a lad by skill often takes on two and drives them easily. And in India the great and fearsome beast, the elephant, is said to obey with great readiness even a boy of fifteen. Why have I said these things? Because if by effort we tame elephants and wild horses, much more the passions within us. Why are we so feeble all through our life? We never practiced this skill; never, in a time of leisure when the contest was not on, did we discuss anything useful with ourselves. One sees us standing on the chariot only when the contest has arrived. That is why we are a laughingstock. Have I not often said, let us train ourselves on our own household before the time of trial? We are often provoked by the servants at home: let us check our anger there, so that we may be seen to handle it easily with our friends. And if we trained ourselves in all other things too, we would not be a laughingstock in the contests. But as it is, there are weapons and training grounds and practice for everything else, for the crafts and for wrestling; but for virtue nowhere. The farmer would not dare to touch a vine without first being well trained in farming; nor would the helmsman sit at the rudder without first having trained well; but we, though wholly unpracticed, want to have the first prizes. We ought to have kept silent, ought to have had no dealings with anyone in deeds or words, until we were able to tame the beast within us. Or do not anger and desire make war on us more cruelly than any beast? Do not plunge into the marketplace with these beasts until you have put the bridle well on them, until you have tamed them. Do you not see those who lead tame lions about the marketplace, how they make a profit and are admired, because they have achieved such tameness in an irrational beast? But if the beast suddenly turns wild, it puts to flight all who are in the marketplace, and the man who leads it about is then in danger himself and has become the cause of the destruction of the others. You too, then, tame the lion first, and then lead it about, not so as to receive money, but so as to gain a gain to which nothing is equal. For nothing is equal to gentleness, which is of great use both to those who possess it and to those who have dealings with them. Let us pursue it, then, so that, having traveled the road of virtue with exactness, we may be able to attain the eternal good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.