Homilies on Acts 51.1–51.5

“… having more exact knowledge of the Way, saying, ‘When Lysias the tribune comes down, I will decide your case’; and he ordered the centurion to keep Paul in custody, but to let him have some liberty, and to prevent none of his friends from attending to him or visiting him.” See how great the examination becomes: first by many, then over a long time, so that it might not be said that the trial was rushed. For since the orator, having said that Lysias took him away by force, … he fittingly brought in what concerns Felix, and it says, “having more exact knowledge of the Way,” that is, he deliberately put it off, not needing to learn, but wishing to put the Jews off. He did not want to release him because of them; to punish him, again, was impossible, for it would have been shameless. That is why he says, “… I will decide your case.” “And he ordered the centurion to keep Paul in custody, but to let him have some liberty, and to prevent none of his friends from attending to him or visiting him.” “And to let him have some liberty,” it says. So he too cleared him of the charges. Why, then, does he detain him? To please those men, or else expecting … And that it was for this that he summoned him, the writer makes clear to us, going on to say: “After some days Felix came with his wife Drusilla, who was a Jewess, and sent for Paul and heard him concerning faith in Christ Jesus. And as he reasoned about righteousness and self-control and the coming judgment, [Felix became afraid and answered,] ‘For the present go; when I find an opportunity I will summon you.’ At the same time he also hoped that money would be given him by Paul, so that he might release him. So he sent for him rather often and conversed with him.” See how what is written holds to the truth. He sent for him often, not admiring him, nor praising what was said, nor wanting to believe; but why? “Expecting,” it says, “that money would be given him.” Consider how it does not hide the judge’s mind here; and yet if he had condemned him he would not have done this, nor would he have wanted to hear from a condemned and wicked man. And see Paul: though speaking to a ruler, he says none of the things likely to relax his soul, but things by which he is both frightened and shaken in mind. “For as he reasoned,” it says, “about righteousness and self-control and the coming judgment,” [Felix] became [afraid]. So great was the power of Paul’s words that he even frightens the ruler. And this man receives a successor and leaves Paul a prisoner, although he ought to have released him, or rather to have brought the case to an end; but to please those men he left him behind. But these men pressed so hard as to appeal again; and yet they did not attack any of the apostles like this, but, having attacked, they desisted again. So by dispensation he leaves Jerusalem, having such beasts to deal with; and yet they ask that he be brought there again to be tried. But here too God arranged things, not leaving it to the ruler; for it was likely that, having just entered on his office, he would want to do them a favor; but God does not allow it. And when they came down, they now made their accusations shamelessly and more vehemently; and being unable to convict him from matters of the law, they again resorted to their usual practice and stirred up the matters concerning Caesar, which they also did in the case of Christ. For this was clear from Paul’s making a defense about offenses against Caesar; hence, explaining this very thing, it goes on: “When two years had passed … And wishing to do the Jews a favor, Felix [left Paul in prison]. [Now Festus, having arrived] in the province, after three days went up from Caesarea to Jerusalem. And the chief priests and the leading men of the Jews laid information before him against Paul, and they urged him, asking a favor against him, that he would summon him to Jerusalem, planning an ambush to kill him on the way. Festus answered that Paul was being kept at Caesarea, and that he himself intended to go there shortly. ‘So,’ he said, ‘let those of you who have authority come down with me, and if there is anything wrong in the man, let them accuse him.’ After staying among them not more than ten days, he went down to Caesarea; and the next day he took his seat on the tribunal and ordered Paul to be brought. When he had come, the Jews who had come down from Jerusalem stood around him, bringing many serious charges against Paul which they could not prove, while Paul said in his defense, ‘Neither against the law of the Jews, nor against the temple, nor against Caesar have I committed any offense.’ But Festus, wishing to do the Jews a favor, said to Paul in answer, ‘Do you wish to go up to Jerusalem and be tried on these charges there before me?’” See how he too does the Jews a favor, a whole people and a city. That is why Paul in turn frightens him, using a human weapon; and hear how. “But Paul said, ‘I am standing before Caesar’s tribunal, where I ought to be tried. I have done no wrong to the Jews, as you yourself know very well. If then I am a wrongdoer and have done anything worthy of death, I do not refuse to die; but if there is nothing in their charges against me, no one can give me up to them. I appeal to Caesar.’” But someone might say here: “And why, having heard, ‘You must bear witness about me in Rome too,’ did he do these things, as if he did not believe?” God forbid; rather, he believed strongly. It would rather have been tempting God to rely on that declaration and throw himself into countless dangers, and to say, “Let us see whether God can rescue me even so.” But Paul does not do this; he contributes everything on his own part, entrusting the whole to God. And he gently takes the ruler to task too in making his defense thus; for he almost says this: If I do wrong, well and good; but if I do no wrong, why do you hand me over? “No one,” he says, “can give me up.” He threw him into fear, so that he could not do them the favor even if he wished, but would also have the appeal as his excuse to them. “Then Festus, having conferred with his council, answered, ‘To Cae-

See: he consults with Agrippa, so that others might again become hearers, both the king and the army and Bernice. Then there is a defense again. “After some days had passed, Agrippa the king and Bernice arrived at Caesarea to greet Festus. And as they stayed there many days, Festus laid Paul’s case before the king, saying, ‘There is a man left a prisoner by Felix; and when I was in Jerusalem, the chief priests and the elders of the Jews laid information about him, asking for a sentence against him. I answered them that it is not the custom of the Romans to give up anyone to destruction before the accused has met his accusers face to face and had opportunity to make his defense concerning the charge. So when they came together here, I made no delay, but on the next day took my seat on the tribunal and ordered the man to be brought. When the accusers stood up, they brought no charge of the evils I suspected; but they had certain points of dispute with him about their own religion and about a certain Jesus, who had died, whom Paul asserted to be alive. Being at a loss how to investigate these questions, I asked whether he wished to go to [Jerusalem] and be tried there on these matters. But when Paul appealed to be kept for the decision of the emperor, I ordered him to be kept until I could send him to Caesar.’ And Agrippa said to Festus, ‘I should like to hear the man myself.’ ‘Tomorrow,’ he said, ‘you shall hear him.’” See an accusation of the Jews again, not from Paul but from the ruler. “The chief priests and the elders of the Jews,” he says, “laid information, asking for a sentence against him. I answered them.” See what he answers, to their shame: “It is not the custom of the Romans to give up anyone to destruction,” that is, before giving him a hearing it is impossible simply to give him up. And having acted according to custom, he found no cause; hence he is at a loss about it. And this is clear from what he went on to say: “Being at a loss how to investigate these questions.” He spoke so, to cover up his own fault. And he covers it up, but [Agrip]pa wants to see him. See how the rulers always try to put off the Jews’ importunity, and are often forced to act against justice, and look for pretexts for delay; for he did not put it off out of ignorance, but knowingly. But Agrippa not only does not put it off, but even wants to hear him; which is also worth wondering at: how did he come to want to see a man who was accused, even if unjustly? So this too was of dispensation. That is why his wife too … And he does not simply hear him, but with great honor. So great was his desire; for if he had not desired it, he would not have sought to hear him, nor would he have made his wife a partner in the hearing, unless he had imagined great things about him. And it seems to me that she too longed for this. And see Paul at once discoursing not only about faith or the forgiveness of sins, but also about what must be done.

But let us look at what was said from the beginning. “For the present go,” he says; “when I find an opportunity I will summon you.” See the hardness: hearing such things, he expected to receive money from him. And this was not the only terrible thing, but after conversing with him he did not release him; but since he was at the end of his term of office, he left him a prisoner, so as to do the Jews a favor; so he was a lover not only of money but also of glory. How, you defiled man, do you seek money from a man who preaches the opposite? And that he did not receive it is clear from his leaving him in bonds; he would have released him if he had received it. This man discoursed about self-control, and that one expected to receive money from him while he discoursed on these things. And he did not dare to ask; for such is wickedness, cowardly and suspicious of everything; but he hoped; so it was fitting that he did them a favor, having ruled there so long. “So Festus, having arrived in the province, … the chief priest and the leading men of the Jews laid information before him against Paul,” it says. At once, at the very beginning, the priests came forward, and would not have hesitated to come to Caesarea too, if he had not gone up first; since … he spends ten days. Perhaps, I think, so as to give an opening to those who wanted to destroy him. Paul was in prison. “And they urged him,” it says, “to summon him to Jerusalem.” And why did they ask a favor, if it was just that he should die? But so the plot became clear to Festus too, so that in speaking he said, “Men who are present with us, you see this man about whom the whole Jewish people petitioned me.” For by “petitioned” he shows “asking a favor against him.” So they already wanted to bring him to sentence, fearing Paul’s tongue. What do you fear? Why do you hurry? For this is what “that he was being kept” shows. Was he going to run away? “Let those of you who have authority,” he says, “accuse him.” Again accusers in Caesarea, and again Paul is brought out. “And the next day he took his seat,” it says, “on the tribunal.” See: as soon as he arrived he took his seat on the tribunal; so hard did they push him, with such eagerness; so they press on. As long, then, as he had not yet had experience of the Jews and of the honor they paid, he answered rightly; but once he was in Jerusalem, this man too does them a favor; and not simply does them a favor, but does it with deceit; and how, hear; for it goes on: “Do you wish to go up to Jerusalem and be tried on these charges there before me?” As if he were saying: I am not handing you over to them, but I myself will be judge. And he says this and makes him master of the decision, so as to entice him by the honor; since the sentence was his, and it would have seemed quite shameless to want to take him there when nothing had been proved here. But Paul did not say, “I do not want to,” lest he make the judge harsher, but again he speaks boldly and says, “I am standing before Caesar’s tribunal, where I ought to be tried.” Great boldness. And see how he reasons against them; for by his defense he almost says this: They cast me out once, and they think to condemn me by this, by showing that I sinned against Caesar; I want to be tried before the very one who has been wronged. Having said this, he goes on: “I have done no wrong to the Jews, as you yourself know very well.” He now takes him to task as one doing them a favor. Then, having taken him to task, he again softens his speech, adding: “If then I am a wrongdoer, or have done anything worthy of death, I do not refuse to die”: I pass sentence on myself, he says. This is not the part of one courting death, but of one very confident in what he was saying; for together with boldness there must also be the plea of justice, so as to move him. “But if there is nothing in their charges against me, no one can give me up to them.” Even if he wants to, he says, he will not be able. He did not say, “I do not deserve to die,” or “to be released,” but “I am ready to be tried before Caesar”; at the same time, remembering the dream, he had more courage to appeal. And he did not say “you,” but “no one”; and he added, “I appeal to Caesar,” so that the insult might not be directed at Festus. “Then Festus, having conferred with his council, answered, ‘You have appealed to Caesar; to Caesar you shall go.’” Did you see how he does them a favor? For this is a favor: to confer with the accusers, which belongs to a corrupt mind and one that confounds due order. See his trial prolonged again, and the plot becoming an occasion for the preaching. For these things are arranged so that he might be carried off [to Rome] easily and under guard, plotted against by no one; for it was not the same to arrive simply, and on such a charge. This also made the Jews gather there. Then again time passes as he lingers in Jerusalem, so that you may learn that, even when time has passed, the plot has no power against him, since God does not permit it. “Agrippa the king and Bernice arrived at Caesarea.” This Agrippa, who is also Herod, seems to me to be another, so that he is the fourth after that one in the time of James. See the enemies working with him against their will. So that the audience might become great, Agrippa fell into a desire for the hearing; and he does not simply hear, but with preparation. And see the defense that the ruler makes: “And since he himself appealed to the emperor, I decided to send him; about whom I have nothing definite to write to my lord.” So Festus writes, and the cruelty of the Jews is exposed; for when the ruler says these things he is above suspicion. And he says this so that the Jews might be condemned by him too; and after all had voted against them, then God brings on the punishment. Consider: Lysias condemned them, Felix condemned them, Festus, even while doing them favors, condemned them, Agrippa condemned them. What more? The Pharisees too condemned them. And that he condemned them, hear him saying: “They brought no charge of the evils I suspected.” And yet they did bring charges, but did not prove them; for the plot and the daring gave grounds for suspicion, but the examination found nothing of the kind. “And about a certain Jesus,” he says, “who had died.” He fittingly says “a certain,” as a man in office and not caring about such things. For this reason he also said, “Being at a loss how to investigate these questions.” For truly the inquiry into such things went beyond the hearing of such a judge. And if you are at a loss, why do you drag him to Jerusalem? That is why Paul too, not consenting to be tried by him, appeals to Caesar, saying, “I am standing before Caesar’s tribunal, where I ought to be tried”; for they were accusing him about this. Do you hear of an appeal? Do you hear of a plot of the Jews, or do you hear of a riot?

All these things stirred Agrippa to a desire as he heard them. And Festus grants the favor, and Paul becomes still more illustrious. Such were the things, as I said, that the plots procured. If these things had not happened, none of these rulers would have deigned to hear him, none with such quiet and silence. And he seems to teach and to make a defense, but he is rather addressing an assembly, with great good order. Let us not, then, think plots a hard thing. As long as we do not plot against ourselves, no one will be able to plot against us; or rather, they do plot, but they do us no harm, but even help us greatly; so that we are masters of ourselves both to suffer ill and not to suffer it. See, I bear witness and say it with a loud voice, clearer than a trumpet, and if it were possible to go up on a height and shout it, I would not refuse: that no one of the people who inhabit the earth will be able to harm the Christian. And why do I say people? Not even the demon himself, the tyrant, the devil, unless the man wrongs himself; and if anyone wishes to do us any evil whatever, he will try in vain. For just as no one could harm an angel, so neither, while he is on earth, can a man harm a man. But neither will he be able to harm another, as long as he is good. What, then, could be equal to this, when one can neither be harmed nor harm another? For this is no less than that, not wanting to harm another. So he is an angel, and like God. For such is God too; but he by nature, this man by choice. So he can neither be harmed nor harm another. And do not think “cannot” a mark of weakness (for the opposite is weakness), but I mean that it is not admitted. For that nature is capable neither of harm nor of wronging another; since this too is another harm. For we harm ourselves in no other way than by harming another; and so the greater of our sins come from the wrong we do to ourselves. So for this reason too the Christian cannot be harmed, because he cannot harm either. How, by harming others, we harm ourselves, come, let us take each matter in turn and exercise our argument on what is said. [Someone has robbed or taken more than his share; whom has] this man [harmed]? Has he not harmed himself first? It is surely plain to everyone. For to the other the loss is in money, but to him it is in his soul; for the soul of such a man is handed over to destruction and punishment. Again, let another envy: whom, then, has such a man wronged? Not himself, tell me? For such is the nature of injustice: it harms the one who gives it birth first in countless ways, but another a little; or rather it does not harm him even a little, but even helps. But I have said nothing persuasive. Let there be, then (for everything turns most of all on such cases), a poor man with a little money, well provided with necessary food, and another, rich and well off and with great power; and let him take the poor man’s goods and strip him and hand him over to hunger, and himself live in luxury on what he took from him unjustly. Such a man has not only done the other no harm, but even helped him; and himself he has not only not helped, but even harmed. How? First, by being scourged by his wicked conscience, and pricked every day, and condemned by everyone; then at the judgment to come. But that this man is harmed has been made clear from this; but how is the other helped, tell me? Because to suffer ill and bear it nobly brings great gain; for suffering ill is a release from sins, it is a training ground of wisdom, it is a school of virtue. Let us see, then, which of the two is in evil case, this man or that? That man, if he is wise, will bear it nobly; but this one will be in trembling and suspicion every day. Who, then, is wronged, this man or that? “You are telling fables,” one says; “for when someone has nothing to eat, or goes to beg and does not receive, does he not lose both soul and body besides?” It is you who tell fables; for I am showing facts. For tell me, does none of the rich lose heart? What then? Is poverty the cause of this? “But he does not go hungry?” And what of that? The penalty is greater when he does this with wealth. For neither does wealth make one noble, nor poverty weak; since otherwise none of those who live in wealth would live a wretched life, nor would any of those in poverty curse himself. That what you say is really fables, I will make plain to you from this. Tell me: was Paul in poverty or in wealth? Did he go hungry or not? You may hear him saying, “In hunger and thirst.” Did the prophets go hungry or not? “They too lost heart.” Again you bring me Paul, again the prophets, ten and twenty men. But from where do you want them? “From the many,” he says, “show me some who bear it nobly.” But the rare is always like this, and the good are few. If you like, let us examine the matter in itself too. Let us see whose care is greater and sharper, and whose is easier to bear. Does not the one worry about necessary food, while the other, letting this go, worries about countless things? The rich man does not fear hunger, but he fears for other things; often for his very life. The poor man does not have freedom from care about food, but he has the other freedom from care: security, quiet, freedom from fear.

Besides, if doing wrong is not an evil but a good thing, why are we ashamed? Why do we hide our faces? Why, when reproached for it, are we indignant and annoyed? If being wronged is not a good thing, why do we pride ourselves and preen ourselves on it, and make our case from it? [Do you want] to learn how this is better than that? Look at those in the one state, look at those in the other. Why laws? Why courts? Why punishments? Is it not because of those men, as sick and ailing? “But the pleasure is great,” one says. Let us not speak of what is to come; let us examine the present. What is worse than a man under such suspicion? What more precarious? What more rotten? Is he not continually in shipwreck? Even if he does something just, he is not believed, being condemned by everyone on account of his power; for he has all who live with him as accusers. He cannot enjoy friendship; for no one would readily choose to become the friend of a man with such a reputation, so as not to share in the suspicion about him. Everyone turns away from the unjust man as from a beast, as from a destroyer and an enemy and a murderer and a foe of nature. If he falls into court, the wrongdoer does not even need an accuser … But the one who is wronged is not so, but has everyone … he stands in safety. If doing wrong is good and safe, let someone confess that he is unjust; but if he does not dare to, why does he pursue it as a good? And let us see too how many evils arise if this happens within ourselves. For tell me: if one of the things within us oversteps its proper measure and aims at what belongs to another, and the spleen, leaving its own place, wants to take what is foreign along with its own, is this not a disease? Again, the moisture within us, the humor, if it fills everything, is this not dropsy? Along with it let the bile in turn seek more room, and the blood spread everywhere. And in the soul, anger, desire, and all the rest, if they overstep the measure, do they not destroy themselves along with it? So too with food: if more is taken than can be digested, it involves the body in diseases. For where do gout and paralysis and trembling of the body come from? Do they not come from immoderate eating? Again, in the body, if the eye wants to take in more, or wishes to see more than is set for it, or takes in too strong a light, what is beyond measure harms rather than helps. And if, where light is a good thing, the eye that wants to see more is ruined when it sees something too bright, think of the case of evil. If the hearing receives a loud voice, the mind is stunned; the intellect, when it reasons about things beyond itself, is overwhelmed; and whatever exceeds what is needed destroys besides. For this is greed: to have more than what is set. So too with money: when we want to lay on more burdens, even if we do not perceive it, we feed a cruel beast within ourselves, having much, needing much, surrounding ourselves with countless cares, giving the devil many handles. That is why with the rich the devil does not even need to toil; for they are ready for him to overthrow, most of all because of their wealth. But not so with those who live with poverty; it is quite the opposite. So their affairs by themselves destroy them. Therefore I exhort you to abstain from the desire for these things, so that we may be able to escape the snares of the evil one, and, laying hold of virtue, 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, power, honor, now and always and to the ages of ages. Amen.