Homilies on Acts 31.1–31.5

[Lemma] “But when the apostles Barnabas and … into the crowd, crying out and saying, ‘Men, why are you doing these things? We are men of like nature with you, bringing you the good news that you should turn from these vain things to the living God, who made the heaven and the earth and the sea and all that is in them.’” (Acts 14:14–15)

See the apostles doing everything with vehemence. They tore their garments, they sprang forward, they cried out, all from the disposition of their soul, turning away from what was being done and making signs of mourning. For it was cause for mourning … and to bring in idolatry, which they had come to destroy. And this was the devil’s contrivance. But they do not keep quiet; but what? “We too are men of like nature with you,” they say. At once, from the very start, they overturned the evil. They did not simply say, “Men,” but, “Like you.” Then, so that they might not seem to honor … “to turn from these vain things to the living God, who made the heaven and the earth and the sea and all that is in them.” See them nowhere mentioning the prophets, nor saying why, being the Creator of all, he … “who in past generations allowed all the nations to walk in their own ways.” That he allowed it, he says; but why he allowed it, he does not go on to say; so firmly does he keep to what is urgent, nowhere setting down the name of Christ. “Yet he did not leave himself without witness, doing good, giving us rains from heaven and fruitful seasons, filling our hearts with food and gladness.” See, he does not wish to increase the accusation against them, but rather teaches them to come to the … For they had learned that one must take care not so much to say something worthy of God as to say what is useful to the hearers. See how covertly he sets down the accusation. And yet if God did this, they deserved to be punished, enjoying so many good things and not recognizing him even as their provider; but he does not say it openly, but hints at it, saying, “Giving us rains from heaven.” So David too said, “By the fruit of their grain and wine and oil they were multiplied”; and in many places, speaking about creation, he brings these things forward. And Jeremiah too speaks of creation first, then of providence through the rains; so that Paul speaks as one taught from there. “Filling,” he says, “with food and gladness.” The food is lavish, not only enough to suffice, nor only for need. “Even with these words they scarcely restrained the crowds from sacrificing to them.” And for this especially they were admired. Do you see that they took their stand on this, to overturn that madness? “But Jews came from Antioch and Iconium, and having persuaded the crowds …” … children …, not only in their own cities, but outside them too doing these things, and showing as much zeal to pull down the preaching as the apostles showed in hastening to establish it. “And having persuaded,” it says, “the crowds, and …” Here is fulfilled the saying, “My grace is sufficient for you; for my power is made perfect in weakness.” This is greater than raising the lame man. The Gentiles thought them gods, while these spat upon them, having persuaded the crowds; for it was not likely that all admired them. And see: in the very city in which they were so admired, in that very city they suffer terrible things. And this too benefited those who saw it. And that he was allowed to suffer for this reason too, hear him showing this very thing and saying, “So that no one may think of me more than he sees in me or hears from me.” “But when the disciples gathered around him, he rose up and entered the city.” Do you see the eagerness? Do you see a desire boiling and on fire? He entered the same city again, to show that if he ever withdrew, it was because he wished to sow the word, and because their anger ought not to be inflamed. These things, no less than the signs, made them more illustrious and caused them to rejoice the more. And nowhere does it say that they went back rejoicing that they had done signs, but that they had been counted worthy to be dishonored for his name. For this too they had been taught by Christ, who said, “Do not rejoice that the demons are subject to you.” For this is the true and pure joy, to suffer something for Christ. Then they went to all the cities in which they had been in danger. “And on the next day he went out with Barnabas to Derbe. And when they had preached the gospel to that city … strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.”

This they said; this they showed. “Strengthening,” it says, “the souls of the disciples.” So they had been strengthened; or rather, more were being added. So they foretold the tribulations, so that the disciples might not be scandalized. And the same thing happens as if on purpose, not through the apostles only, but also through the disciples; so that they might learn from the very beginning both the power of the preaching, and that they too must suffer such things, and so that they might stand nobly, gaping not only after the signs, but much more facing the temptations. That is why he himself said, “Engaged in the same struggle which you saw in me and now hear.” Persecutions followed persecutions; everywhere wars, battles, stonings. What sort of encouragement was this? How did they persuade, speaking of tribulations at the very outset? Then too there is another consolation: “… they committed them to the Lord in whom they had believed.” Did you see Paul’s warmth? “Having prayed,” it says, “with fasting, they committed them to the Lord.” See: ordinations are accompanied by fasting. Again fasting, the cleanser of our souls. “And passing through Pisidia, they came to Pamphylia; and having spoken …” For so that the minds of the disciples might not sink, because those who had been thought gods suffered such things, they went in to them and talked with them. And see: first he goes out to Derbe, giving them time to recover from their anger, and then again to Lystra and Iconium and Antioch, yielding to them while they were angry, but pressing on when they had calmed down. Do you see that they did not manage everything by grace, but also by their own effort? “And from there they sailed to Antioch, where they had been commended to the grace of God for the work which they had fulfilled.” Why do they come again to Antioch? To report what had happened there. Besides, something great is also being arranged from this; for from now on they had to preach to the Gentiles with boldness. So they come reporting these things, so that the church may know. And it is arranged that those who forbade associating with the Gentiles should come down just then, so that henceforth, having received full freedom from Jerusalem, they might go out with boldness. Or else, it shows that their character was not self-willed. For they come showing both their boldness, in that they had preached to the Gentiles even without the apostles, and their obedience, in that they refer the matter to them. For they were not puffed up as having achieved so much, but speak of themselves as “commended,” he says, “to the grace of God.” And yet the Spirit had spoken; but he knows that the things of the Spirit are the Son’s; for there is one authority, as also the nature of the Son and of the Spirit is one. “And when they had arrived and gathered the church together, they reported all that God had done with them, and that he had opened a door of faith to the Gentiles. And they stayed there no little time with the disciples.” Rightly; for the city, being great, needed teachers.

Now let us look at what was said from the beginning. By the very sight they struck them with consternation, tearing their garments. Joshua the son of Nun did this too at the defeat of the people. Do not think, then, that this was unworthy of them and of their steadiness; for in no other way would they have checked so great an impulse, in no other way would they have quenched the fire. So when anything needful must be done, let us not decline it either. If even after this they scarcely persuaded them, what would not have happened if they had not acted so? For if they had not done so, they would have been thought to be somehow high-minded, and rather to desire the honor. And see the speech, measured in its rebuke, full at once of wonder and of rebuke. This especially stopped them, their saying, “We too are men of like nature with you, bringing you the good news that you should turn from these vain things to God.” As if they said: We are men, but greater than these; for these are dead. See them not only overturning, but also teaching, and saying nothing about invisible things. “Who made,” he says, “the heaven and the earth and the sea and all that is in them.” He calls the seasons of the year as witnesses. Oh, the madness of the Jews! They dared to go among a people that had so honored the apostles, and to stone Paul. They dragged him outside the city, perhaps from fear of him. “And having prayed,” it says, “with fasting, they committed them to the Lord.” They taught them also to fast in temptations. They did not tell all that they themselves had done, but all that God had done with them. It seems to me that they mean the temptations. They did not come here without purpose, nor to rest, but by design, led by the Spirit, so that the preaching to the Gentiles might be confirmed. And why, someone says, did they not appoint elders in Cyprus, nor in Samaria? Because the one was near the apostles, the other near Antioch, and the word prevailed there; but here they needed much encouragement, especially those from the Gentiles, who had to be taught much. They came teaching that they had rightly been ordained by the Spirit. And see Paul’s warmth. He does not inquire whether he must speak to Gentiles, but at once he speaks; that is why he said, “I did not consult with flesh and blood.”

[3] Affliction is truly a great good, and the achievement of a great and noble soul. How many believed after this, and none shone as he did? So we need eagerness everywhere, much fire, a soul drawn up in battle line against death; for otherwise one cannot obtain the kingdom without being crucified. Let us not deceive ourselves. For if in war one cannot be saved while living in luxury, much less in this war. Or do you not think that there is a war now, the hardest of all wars? “Our wrestling,” he says, “is not against blood and flesh.” The enemy is at hand while men dine, while they walk, while they bathe. For he knows no time of truce except that of sleep alone; and often he makes war even then, casting in unclean thoughts and making men more licentious through dreams. But we, as if the thing he fights for were small, are not sober, do not rouse ourselves, do not look at the multitude of the powers opposed to us; we do not consider that this itself belongs to the greatest misfortune; but, surrounded by so many wars, we live in luxury as if in peace. Believe me, one may suffer now things harder than those Paul suffered. Those men then pelted him with stones; one may be pelted now too with words harder than stones. What then must one do? What he did: he did not hate those who stoned him, but when they had dragged him out he went back into the city … If you too bear with the insulter, the harsh man, the one who does these things to you unjustly, you too have been stoned. Do not say, “I have done no wrong.” For what wrong had Paul done, to be stoned? He proclaimed a kingdom, led men away from error, brought them to God: these things deserved crowns, proclamations, countless good things, not stones; but nevertheless he suffered the opposite. For this is the splendid victory. “And they dragged him,” it says. They often drag you too; but do not be angry, but proclaim the word through gentleness. Has he insulted you? Be silent, and bless him if you can; and in this way you too have proclaimed the word, you have taught gentleness, you have taught meekness. I know many who are not so pained by wounds as by a blow struck with words; for the body receives the one wound, the soul the other. But let us not be pained; or rather, though pained, let us bear it. Do you not see the boxers, who, with their heads gashed, biting their teeth, bear their pains so calmly? But here there is no need to grind the teeth, no need to bite … of your Master, and you have at once applied the medicine by remembering; remember Paul; consider that you who are struck have conquered, and the one who strikes has been defeated, and by this you have healed everything. It is a matter of a moment: do not break out along with him, and you have at once succeeded in everything; do not be moved, and you have quenched everything. It is a great consolation to suffer something for Christ: you are not proclaiming the word of faith, but you are proclaiming the word of the true philosophy.

But the more he sees my gentleness, someone says, the more he attacks. Are you pained, then, because he increases your rewards? But he becomes good for nothing, someone says. This is the pretext of your own pettiness; he becomes good for nothing in another way, if you retaliate. If God knew that the unjust became good for nothing through not being resisted, he would not have commanded this, but would have said, Defend yourself; but he knows that in this way they are rather benefited. Do not legislate against God; obey him. You are not kinder than the one who made us. He said, “When you are insulted, bear it”; you say, “I insult him back, so that he may not become good for nothing.” Do you, then, care for him more than God does? These are words of passion, of harshness, of arrogance, and of legislating against God. For even if he were harmed, ought you not to obey? When God commands something, let us not legislate against it. “A submissive answer,” it says, … did this, but he said, “turns away wrath.” So it does this by submitting, not by opposing. If it benefits you, it benefits him too; but if it harms you, who are going to set him right, much more does it harm him. “Physician, heal yourself.” Speak …, if indeed you care at all for his salvation, and do not wish to avenge your own passion. And yet, someone says, often after enjoying long-suffering he has become worse. This is not your fault, but his. Do you want to learn what God suffered? They tore down his altars, they killed his prophets, and he bore everything. Could he not have brought down a thunderbolt from above? But when he had sent the prophets and they killed them, then he sent the Son; when they committed greater impiety, then he showed greater kindness. You too, if you see a man growing harsh, then yield the more; for this madness needs greater soothing. The more cruelly he insults, the more gentleness he needs; and just as a fever, when it blazes up fiercely, needs a treatment that yields to it, so too the angry man. When a beast is most savage, then we all flee; so too from the angry man. Do not think this is to pay him honor. For do we honor the beast, or madmen, when we turn aside from them? Not at all; this is dishonor and insult; or rather not dishonor and insult, but mercy and love for humankind. Do you not see the sailors, when the wind blows violently, taking down the sails so as not to sink the vessel? And the rider, when the horses bolt with him, giving way with them and not pulling them back, so that they may exhaust their strength of their own accord?

You too do this. Anger is fire, a sharp flame that needs fuel; do not supply food to the fire, and you have quickly quenched the evil. Anger has no strength in itself, unless there is someone else to feed it. You have no excuse. That man is held by madness and does not know what he is doing; but you, seeing him, when you fall into the same things, what pardon do you deserve? If someone at a banquet saw a man in the doorway drunk and behaving indecently, and then fell into the same things himself, would he not, being drunk after seeing that man, be much more beyond pardon? So too here: let us not think it a defense to say, “I did not begin it.” This tells against us, that not even seeing him did we come to our senses; as if someone were to say, “I was not the first to commit murder.” For on this very account you deserve punishment, that even with the example before your eyes you did not restrain yourself. If you saw a drunken man vomiting, convulsed, bursting, his eyes strained, filling the table with filth, and everyone fleeing from him, and then you fell into the same things, would you not be the more hateful? Such too is the angry man. More than the one who vomits he strains his veins, inflames his eyes, rends his inward parts, vomits words far more unclean than that food; he utters everything, nothing digested (for anger does not allow it); but as there an excess of humors often troubles the stomach and empties out everything, so here an excess of heat troubles the soul and does not let it keep in what it is good to keep silent, but it says things fit and unfit to be spoken, shaming not the hearers but itself. As, then, we turn away from those who vomit, so also from those who are angry. What then should we do? Let us throw dust over their vomit; by keeping silent let us call the dogs to eat up what has been vomited. I know you feel sick hearing this; but when you see these things being done, I want you to feel so, and not to take pleasure in the thing. The insulter is more unclean than the dog that returns to its own vomit. For if, having vomited once, he stopped, he would not be like that dog; but if he vomits the same things again, clearly he has eaten the same things. What then is more abominable than such a man? What is more unclean than that mouth which chews such food? And yet the dog’s is a work of nature, but this is not; or rather both this and that are against nature. How? For it is not according to nature to insult at random, but against nature; at any rate he says nothing as a man, but some things as a beast, others as a madman. As, then, the disease of bodies is against nature, so too is this. And that it is against nature is clear: if a man lingers long in it, he will perish little by little; but one who lingers in what is according to nature will not perish. I would rather share a table with a man eating filth than with one uttering such things. Do you not see the swine chewing dung? So too these men. For what smells fouler than the words that insulters utter? Their effort is to say nothing sound, nothing clean, but whatever is shameful, whatever is indecent, this both to do and to say; and, what is worse, while they shame themselves more, they think they are shaming others. That they shame themselves is clear from this. Do not speak to me of those who say false things; but let there be a notorious harlot, or another from the stage, and let him quarrel with someone; then let that one reproach him with these things, and he in turn reproach the other likewise: which is the more insulted by the words? The one heard what was true of him, the other what was not; so that for the former nothing more has accrued by way of shame, but for the latter there is a great addition of disgrace. But again, let there be some deeds that have been done, and let only the insulter know them; then let him, instead of keeping silent, parade the insult: in this way too he has been insulted more. How? Having become a herald of wickedness, he has gained a reputation for faithlessness and want of conscience, and you will see all accusing him, and saying such things everywhere: “If he really knew of a murder,” they say, “he ought to have disclosed it all.” … They turn away from him as not even a man; … they say he is a beast, cruel and harsh; and they … him rather than the other. For we do not so much hate those who have wounds as those who uncover and display them. So too this man has insulted not only … but also himself and the hearers … the common nature of men; he struck the hearer …; he accomplished nothing good. That is why Paul says, “… whatever is good for building up, that it may give grace to those who hear.” Let us acquire a well-spoken tongue, so that we may be … loved and lovely. But in fact everything has come to such a pitch of wickedness that many pride themselves on the things for which they ought to hide their faces. For the threats of many are of this kind: “… cannot bear my …,” he says. These are the words of a woman, of a drunken old woman behaving indecently, of those who are dragged about the marketplace … Nothing is more shameful than these words, nothing more unmanly, nothing more womanish: to have … in the tongue, to pride oneself on reviling, like … in processions, like the mimes and parasites and flatterers. They are swine rather than men, all who pride themselves on this. You ought to bury yourself; if someone else bore such witness about you, you ought to flee the testimony as hostile and as unmanly; but you are a herald of insults … But he cannot harm the one who is ill spoken of … I beg you, considering how great the wickedness is, that it … even madmen, let us remove these things from the city … the gatherings; let us adorn our tongue … and rid it of evil-speaking, so that we may be able … of sins, to draw down the goodwill from above and to be counted worthy of the love for humankind that comes from God, by the grace and compassions of the only-begotten …, with whom to the Father together with the Holy Spirit be glory, … honor, now and always and to the ages of ages. Amen.