Homilies on Acts 37.1–37.3

“… rise from the dead, and that this is Jesus, whom I proclaim to you.” Again they pass by the small cities and hasten to the larger, so that from there, as from a spring, the word might flow out into the neighboring cities. “And as was Paul’s custom, he went into the synagogue of the Jews.” And yet, though he had said, “We turn to the Gentiles,” he did not let these go; for he had a great longing for them. Hear him saying, “Brothers, my heart’s desire and my prayer to God for Israel is for salvation”; and, “I could wish to be accursed from Christ for the sake of my brothers.” He did this because of God’s promise and glory, and so that this might not be a stumbling block to the Greeks. “And for three sabbaths he reasoned with them from the Scriptures, explaining and showing that the Christ had to suffer and rise from the dead, and that this is Jesus the Christ, whom I proclaim to you.” You see that before everything he preaches the passion; so far were they from being ashamed of it; they knew it to be saving. “And some of them were persuaded and joined Paul and Silas, as did a great multitude of the devout Greeks, and not a few of the leading women.” He has given the sum of the discourse; so free of superfluity is he, not giving his speeches everywhere. “But the Jews who were unpersuaded became jealous, and attacking the house of Jason they sought to bring them out to the people; and not finding them, they dragged Jason … shouting, ‘These men who have turned the world upside down have come here too, and Jason has received them; and they all act against the decrees of … saying that there is … Jesus.’” What an accusation! Again they slandered them with treason, saying, it says, that there is … “… and the city officials, when they heard these things; and when they had taken security from Jason and the rest, they released them.” A wonderful man, who gave himself up to danger and sent them away. “And the brothers immediately sent Paul and Silas away by night to Berea; and when they arrived, they went into the synagogue of the Jews. These were more noble-minded than those in Thessalonica, for they received the word with all eagerness, examining the Scriptures daily to see whether these things were so.” “More noble,” he says, that is, more reasonable. And see: not carelessly, but examining the Scriptures with care (for this is what “examining” means), … to receive from them fuller assurance about the passion; for they had already believed. “Many of them therefore believed, and not a few of the Greek women of high standing, and of men. But when the Jews of Thessalonica learned that the word of God had been proclaimed by Paul in Berea also, … the brothers … to go as far as to the sea; but Silas and Timothy remained there.” See him both giving way and standing his ground, and doing many things in a human way. “And those who conducted Paul brought him … Silas and Timothy, to come to him as soon as possible, and they departed.” Let us look at what was said from the beginning. “On … from the Scriptures”: rightly, at the time when they were free from work. For Christ too did this, reasoning up and down from the Scriptures, and not everywhere from signs. For since they were hostile to him and slandered him as a deceiver and a sorcerer, for this reason he too argues from the Scriptures. For one who tries to persuade from signs alone is reasonably suspected; but one who persuades from the Scriptures does not incur this suspicion. And in many places we find him persuading by teaching; and in Antioch the whole city gathered when he was teaching. So great is this too, and not a small sign, but a very great one. And so that they might not think that they themselves had accomplished everything, God allows them to be driven out. For two things came of this: they were neither proud, as though they had prevailed by themselves, nor again afraid, as though they were answerable; so this calling too was a matter of dispensation. … But how, after saying “that we should go to the Gentiles and they to the circumcision,” did he reason with the Jews? He did this as something beyond what was required. For if he had to reason with Jews, how could he say again, “For he who worked through him for the circumcision worked through me also for the Gentiles”? Just as they too spoke with Gentiles, though set apart for the circumcision, so too did he. The greater part of his work was among the Gentiles; yet he did not neglect the others either, so that …

“And how,” one says, “did he go first into the synagogues?” But he persuaded Greeks through the Jews, by reasoning with Jews. He knew that this, above all, brought Gentiles to faith. That is why he said, “Inasmuch as I am an apostle of the Gentiles.” And his letters too all contend against the Jews. “That the Christ,” he says, “had to suffer.” If he had to suffer, surely he also had to rise; for this is far more wonderful than that. For if God gave up to death one who had done no wrong, much more did he raise him. “But the Jews who were unpersuaded took some men of the marketplace and set the city in an uproar,” it says. So the Greeks were the majority. And the Jews take on some others, since they did not think themselves sufficient for the riot, and since they had no reasonable cause. Such things they always accomplish by uproar and by taking on wicked men. “And not finding them,” it says, “they dragged Jason.” What tyranny! They simply dragged them from their houses. “These all act against the decrees of Caesar, saying,” it says, “that there is another king, Jesus.” Since they were saying nothing contrary to the laws and were not stirring up the city, they bring them on another charge and slander them with treason. And why are you afraid, if he is dead? See how the persecutions everywhere spread the preaching. “These,” it says, “were more noble than those in Thessalonica,” that is, doing nothing wicked; but these were persuaded, while those even do the opposite and stir up trouble against them. “Many of them therefore believed, and of the Greek women,” it says. Here again Greeks believe. But consider with me that they fled by dispensation, not from cowardice; otherwise they would have stopped preaching, and would not rather have provoked them further. But two things came of this: those men’s rage was quenched, and the preaching advanced. And he spoke in a manner worthy of their disorder: that they came there too, “stirring up the crowds,” hinting at their uncontrollable madness. “And then immediately the brothers sent Paul away to go,” it says, “as far as to the sea.” Here at last they send Paul alone; for they feared for him, lest he suffer something, since he was their head. So grace did not work in everything, but let them also act in a human way, rousing them and waking them up and throwing them into care. See, at any rate: as far as Philippi it saved him alone, but from there on no longer. “And receiving a command,” it says, “for Silas and Timothy to come to him as soon as possible, they departed.” And this reasonably; for though he was Paul, still he needed them. So they were rightly being hurried on to Macedonia by God; for Greece too was by now illustrious; since he also did other things beyond what was required. Christ ordained that they should live by the gospel, but he did not do it; Christ did not send him to baptize, but he baptized. See how he was a counterweight to all: Peter to the circumcision, he to the Gentiles, to the greater part. “And when they had taken security,” it says, “from Jason, they released them.” See how Jason, by giving security, sent Paul away, so that he gave his life for him. “These,” it says, “were more noble than those in Thessalonica,” that is, being so in virtue and in faith toward God. “For they received the word with all eagerness,” it says, “examining the Scriptures daily to see whether these things were so”; not merely by impulse or zeal. And yet that city was larger, and there were men of the marketplace in it; and no wonder if in a larger city they are worse. Indeed it is likely that in the larger city they are worse, where, when the disease is more severe, it has more fuel and nourishment. So too here: what happened in Iconium happens now as well. And Paul goes out, so that they might also pay the penalty for the ruin of others. That is why Paul too said, “hindering us from speaking to the Gentiles.” “And why,” one says, “did they not stay here? Why did they not work signs? For if there, where he was being stoned, he stayed a considerable time, much more here.” Why? God did not always want them to work signs; for to prevail without signs while persecuted is no less a sign than to work signs. So just as now he prevails without signs, so then too he wanted to prevail in many places. So neither did the apostles run after signs, as he himself says: “But we preach Christ crucified.” To those who seek signs and to those who seek wisdom we give things that cannot persuade even with signs, and we persuade. So this was a great sign. See, at any rate … For from now on those who had believed had to be greater signs to the rest; and that is why such things happen; but they did these things by withdrawing and advancing. “They sent him away,” it says, “as far as to the sea.” Why? So that it might not be easy for them to catch him. For in this way they by themselves would have done something great, and with him they accomplished and achieved much. Meanwhile …

See how much zeal the other disciples too showed toward the leaders. But not as now: we are separated, we are divided into great and small; some of us are puffed up, others envy. That is why they envy, because we are conceited; we cannot bear to be on equal terms … with them. That is why there is harmony in the body, because there is no puffing up; and there is no puffing up because the members have been placed under the necessity of needing one another: the head needs the feet, and the feet the head. God did this for us too, and not even so do we bear it; yet there ought to be love even without this. Or do you not hear even those outside reproaching us when they say, “Needs make friends”? The laity need us, and we in turn exist for them. So too a teacher and a ruler could not exist without those who are taught and those who are ruled, nor could he show what he has; for he would not be able to. Just as the land needs the farmer and the farmer the land, so too here. For what reward does a teacher have, if he cannot show those he has taught? And what reward do those taught have, if they have not enjoyed the best teaching? So we need one another alike: rulers need the ruled, and those who lead need those who obey. For rulers are there for the sake of many. For no one is sufficient to do anything by himself, whether an ordination has to be made or counsels and opinions considered; but they gain greater honor from the assembly and the multitude. Just as the poor need the givers, so the givers need those who receive; … “to provoke to love and good works.” That is why the common body of the church has greater power, and what someone cannot do by himself he is strong enough to do when he is with the others. That is why the prayers made here are especially necessary: for the world, for the church to the ends of the earth, for peace, for those in misfortunes. And Paul shows this when he says, “so that thanks may be given by many on our behalf for the gift granted to us through many”; that is, so that he may grant it to many. And he often asks for their prayers. See also what God says in the case of the Ninevites: “And shall I not spare the city in which more than twelve myriads dwell?” “Where two or three are gathered,” he says, “in my name, there am I in their midst.” If two have great strength, how much more several? Even if you, being one, will prevail, yet not equally. And why are you one? Why do you not make many? Why do you not become a craftsman of love? Why do you not build friendship? You lack the greatest praise of virtue. For just as being wicked by agreement provokes God more, so being good in concord delights him more. “You shall not be with the many for evil,” it says; “They have all turned aside, together they have become useless,” and they became like men singing together in their wickedness. Make friends for yourself, before your relatives, before all others. If the peacemaker is a son of God, how much more one who also makes friends? If one who only reconciles is called a son of God, of what will he not be worthy who makes friends of those he reconciles? Let us carry on this trade: let us make enemies friends to one another; and those who are not enemies, yet not friends either, let us bring them together too; and above all ourselves. For just as one who has enmity in his own house and is at odds with his own wife is not trustworthy when he reconciles others, but will hear, “Physician, heal yourself,” so too here he will hear it. What then is our enmity? That of the soul with the body, of vice with virtue. Let us end this, let us put an end to this war, and then in peace we shall also speak to others with great boldness, without our conscience accusing us. Anger fights against gentleness, love of money fights against contempt of money, envy fights against kindness. Let us end this war, let us bring down these enemies, let us set up these trophies, let us establish peace in our city. For we have a city and a polity, citizens and many foreigners; but let us drive out the foreigners, so that our own people are not corrupted. Let no alien or spurious doctrine come in, no fleshly mind. Do we not see that if one of the enemy is caught in the cities, he is tried as a spy? So let us drive out the foreigners; or rather, not only drive out the foreigners, but expel the enemies too. If we see one, let us hand him over to the ruler, the mind: that thought which is barbarian at heart but dressed in civilian clothes. There are many such thoughts among us, enemies by nature but clothed in sheepskins. Just as the Persians, taking off the tiara and the trousers and the barbarian shoes, slip into the other dress that is native to us, shave their heads close, and speak our ordinary language, and so hide the war under their appearance; but if you at once apply tortures, you have shown what was hidden: so too here, put such a thought to the test ten thousand times, and you will quickly see the barbarian mind. And so that I may show you by an example such spies, whom the devil sends ahead to see what is among us, come, let us strip one, … and examine him carefully before the court; and if you like, let us bring forward some of those whom Paul detected. “These things,” he says, “have an appearance of wisdom in self-made religion and humility and severity to the body, not in any honor, for the satisfaction of the flesh.” For example, the devil wanted to bring in Judaism; if he had brought it in openly, he would not have persuaded. See then how he dressed it up: “One must not spare the body,” it says; “this is philosophy: not to take food, but to be scrupulous about it”; this is what it is. And now again, in the case of the heretics, he wanted to bring us down to the creature. See how he devised the trick: if he had said, “Worship a creature,” he would have been caught; but what? “God,” he says, “is created.” But let us strip him before the vote of the judges, the sense of the apostolic Scriptures; let us bring him there; they will recognize both his preaching and his speech. Many make gains, unjust gains, so as to have something to give the poor; this too is a dangerous thought. But let us unmask it and convict it, so that we may not be caught, but, escaping all the devices of the devil and holding carefully to the sound doctrines, may pass the present life in safety and obtain the good things promised, 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.