Homilies on Acts 7.1–7.4

[Lemma] “Now when they heard these words, they were pierced to the heart, and said to Peter and the rest of the apostles, ‘What shall we do, brothers?’”

Do you see how great a good gentleness is? It pierces our hearts more than vehemence does, and gives a sharper wound. For just as with hardened bodies the man who strikes them does not make the sensation sharp, but if one [first softens] them, [he cuts] more sharply, so here too one must first soften and then prick. And it is not anger that softens, nor vehement accusation, nor reproaches, but gentleness; for anger even increases the hardness, but gentleness removes it. [If you want to reprove someone,] approach him with great meekness. See, at any rate, what he does here too: he reminded them gently of their own outrages, and added nothing more; he spoke of God's gift, brought in the grace that bore witness to what had happened, and carried his speech further still. They respected Peter's gentleness, that he spoke in the role of a caring father and teacher to those who had crucified his Master and were thirsting for the apostles' blood. They were not simply persuaded, but condemned themselves; they came to a sense of what they had done. For he did not allow their anger to be roused, and, scattering their indignation like a mist, he so showed them the deed they had dared. For so it is: when we say that we have been wronged, the others try to show that they have done no wrong; when we say that we have not been wronged, but rather have done wrong ourselves, they do the opposite. So if you want to bring the man who wronged you to plead against himself, do not accuse him, but plead on his behalf, and he will accuse himself. For the human race is contentious. This is what Peter did. He did not accuse them vehemently, but even tried, as far as possible, to plead for them gently; that is why he reaches their soul. And how is it clear that they were pierced? From their words. For what do they say? “What shall we do, brothers?” Those they used to call deceivers, they now call brothers; not so much making themselves their equals as drawing them on to affection and care. Besides, since the apostles had counted them worthy of this name, they say, “What shall we do?” They did not say at once, “Then let us repent,” but entrusted themselves to them. Just as someone in a shipwreck or in sickness, seeing the pilot or the physician, yields everything to him and obeys him, so these men too confessed that they were in the last extremity and had no hope of salvation. And see: they did not say, “How shall we be saved?”, but, “What shall we do?” What then does Peter do? Again here, though all were asked, he answers: “Repent,” he says, “and let each of you be baptized in the name of Jesus Christ.” And he does not yet say, “Believe,” but, “Let each of you be baptized”; for they received this in baptism. Then he shows also the gain: “for the forgiveness of sins; and you will receive the gift of the Holy Spirit.” If you will receive a gift, if baptism brings forgiveness, why do you delay? Then, making his speech persuasive, he added: “For the promise is to you.” He speaks here of the same promise of which he spoke above. “And to your children,” he says. So the gift is greater, when they also have heirs of the good things. “And to all,” he says, “who are far off.” If to those far off, much more to you who are near. “As many as the Lord our God will call.” See when he says, “to those far off”: when he found them humbled and self-condemned; for when a soul condemns itself, it can no longer envy. “And with many other words he testified and exhorted them, saying.” See him everywhere cutting his words short, not seeking honor nor making a display. “He testified,” it says, “and exhorted them, saying.” This is complete teaching, with fear in part and love in part. “Save yourselves from this crooked generation.” He says nothing about things to come, but about the present, by which men are most drawn; and he shows that the preaching frees from both present and future evils. “So those who gladly received his word were baptized, and there were added that day about three thousand souls.” How much more do you think this refreshed the apostles than the sign did? “And they were continuing steadfastly with one mind in the apostles' teaching and in fellowship.” Two virtues: perseverance and oneness of mind. He says this to show that the apostles taught them for a long time. “And in fellowship, and in the breaking of bread, and in prayers.” They did everything in common, he says, everything with steadfastness. “And fear came upon every soul of those who believed, and many wonders and signs were done through the apostles.” Naturally; for they did not despise them as ordinary men, nor did they attend only to what was seen, but their mind was set on fire. Since Peter had from the beginning flowed forth abundantly, and shown them the promises and the things to come, they were naturally beside themselves with fear, and the miracles bore witness to what was said. As then with Christ there were first signs, then teaching, then miracles, so now too. “And all who believed were together and had all things in common.” See at once how great the progress was. For the fellowship was not only in prayers, nor in teaching, but also in their way of life. “And they sold their possessions and goods and distributed them to all, as anyone had need.” He said this to show their good management: “as anyone had need.” Not idly, like the philosophers among the Greeks, some of whom gave up their land and others threw much gold into the sea, which was not contempt of money but folly and madness. For the devil has everywhere and always been eager to slander God's creatures, as though it were not possible to use money well. “And day by day, continuing with one mind in the temple.” Here he teaches the manner in which …

And consider how the Jews did nothing else, small or great, but [continued] in the temple; for having become more earnest, they also had greater reverence for the place. For the apostles did not yet draw them away from it, so as not to harm them. “And breaking bread from house to house, they partook of food with gladness and simplicity of heart, praising God and having favor with all the people.” By “bread” he seems to me to signify here both fasting and their hard life; for they partook of food, not of luxury. Learn from this, beloved, that it is not luxury but nourishment that gives enjoyment, and that those who live in luxury are in grief, while those who do not are in joy. Do you see that Peter's words had this effect too, the correction of their life? So there cannot be gladness where there is no simplicity. “And how,” someone says, “did they have favor with all the people?” Through what they did, through almsgiving. Do not look to the fact that the high priests set upon them out of envy and jealousy, but to this, that they had favor with the people. “And the Lord added to the church day by day those who were being saved.” “And all who believed were together.” So good everywhere is concord. “And with other words he testified.” He said this to show that what had been said was not enough; or else those words were said to bring them to faith, and these to tell what the believer must do. And he did not say, “on the cross,” but, “let each of you be baptized in the name of Jesus Christ.” Nor does he keep reminding them of the cross, so as not to seem to reproach them, but simply, “Repent,” he says, “and let each be baptized in the name of Jesus Christ for the forgiveness of sins.” And yet the law of the courts here is otherwise; but in the preaching, when the sinner confesses, then he is saved. See how Peter did not pass over the greater thing, but having first spoken of the grace, then added that too, saying, “You will receive the gift of the Holy Spirit.” The word is credible straightway, from what they themselves had received. For the time he speaks of what is easy and carries a great gift, and then leads them on to the life, knowing that it would be a spur to their zeal to have already tasted such great good things. And since the hearer longed to hear what the sum of the “many other words” was, he adds this too, showing that it was the gift of the Holy Spirit. “So those who received his word” praised what was said, though it was full of fear; and after assenting, then they come to baptism.

But let us look at what was said from the beginning. “They were continuing steadfastly,” it says, “in the teaching.” From this it is clear that they were taught not for one day, nor two or three, but for many, as men who had passed over to another life. “And fear came upon every soul.” If upon every soul, then also upon those who had not believed. It was likely that they felt this on seeing so great a change all at once; perhaps also because of the signs. He did not say “together,” but “with one mind,” since it is possible for people to be together, and yet not of one mind, being divided in their judgments. “And with words he exhorted them.” Not even here does he give the teaching, cutting his account short; but one may learn that they nourished them like young children with spiritual food. And from then on they suddenly became angels. “And they distributed as anyone had need.” They saw that spiritual things were common, and that no one had more than another, and they quickly came to distributing their own goods to all. “And all who believed were together.” That they were not together in place is clear from what he added: “and had all things in common.” “All,” he says, not one yes and another no. This is an angelic way of life, to call nothing of theirs their own. From this the root of evils was cut out, and by what they did [they showed what they had heard]. So this was what he meant by, “Save yourselves from this crooked generation.” “And there were added that day about three thousand souls.” When they had become three thousand, they now led them outside, and these, with boldness, since it was now great, went up daily and attended in the temple; for Peter and John too do the same a little later; for they did not yet disturb anything of the Jewish customs. And the honor paid to the place itself passed on to the Master of the temple. Did you see the progress in piety? They threw away money and rejoiced, and great was their gladness; for greater were the good things they received. No one reproached, no one envied, no one was jealous; there was no conceit, no contempt; like children … And why do I speak as in a faint image? If you remember how, when God shook our city, all were subdued: so were those men disposed then; no one was deceitful, no one wicked. Such a thing is fear, such a thing is affliction. There was not that cold word, “mine” and “yours.” That is why there was gladness at the table; no one ate as from his own, no one as from another's; and yet this seems a riddle. They did not think their brothers' goods another's, for they were the Master's; nor their own, but their brothers'. The poor man was not ashamed, nor was the rich man puffed up. This is gladness. The one as being benefited and well treated, the others as being glorified by this, and they were very closely bound to them. For since in distributions of money insults and arrogance and griefs commonly arise, the apostle said, “not out of grief or under compulsion.” See how many things he testifies of them: genuine faith, an upright life, perseverance in hearing, in prayers, in simplicity, in gladness.

[3] Two things were enough to cast them into dejection: fasting and the giving away of money. But they rejoiced in both. For who would not have loved men so disposed, as common fathers? They contrived nothing evil against one another; they entrusted everything to the grace of God. There was no fear, though they had thrown themselves into the midst of dangers. By their simplicity, at any rate, he showed all their virtue, a virtue much greater even than contempt of money, and fasting, and perseverance in prayers. So too they praised God purely; or rather, this is to praise God. See here too how they at once receive their rewards. For “having favor with the people” means that they were beloved and lovable. For who would not admire, who would not marvel at a man simple in character? Or who would not be bound to one who has nothing deceitful in him? To whom else does salvation belong than to these? To whom the great good things? Were not shepherds the first to receive the good news? Was not Joseph a simple man, so that, from suspicion of adultery, he did nothing evil out of fear? Were not [the apostles] rustics, men without guile? “For every simple soul,” it says, “is blessed”; and again, “He who walks simply walks confidently.” “Yes,” someone says, “but there is need of prudence too.” For what else is simplicity but prudence? [When you suspect nothing evil, neither] can you [contrive anything] evil; when you have none of these fears, [neither do you remember wrongs]. Did someone slander you? You suffered nothing. Did he envy you? Even so you suffered nothing. Simplicity is a road to philosophy. No one is so beautiful in soul as the simple man. For just as in the body the gloomy, downcast and brooding man, even if he is handsome, cuts away much of his beauty, while the relaxed one, with a gently smiling face, heightens his beauty, so too with the soul: the brooding man, even if he has countless good deeds, obscures them; the relaxed and simple man, the opposite. And one could safely make such a man a friend, and reconcile him if he became an enemy. For with such a man there is no need of guard and precaution, nor of bonds and ties; but there will be great ease for him, and great ease too for those with him. “What then,” someone says, “if such a man falls among wicked men?” God, who commanded us to be without guile, [will stretch out his] hand. What was more guileless than David? What more wicked than Saul? Who then prevailed? And what of [Joseph with his master's wife? He acted in simplicity], but she with malice. What then, tell me, was he wronged? What was more guileless than Abel? What more villainous than Cain? Again, did not Joseph deal with his brothers without guile? Was he not approved for this very reason, that he said everything without suspicion, while they received it with malice? He told the dreams once, and told them again, and took no precaution; and again he went to them to bring food, and took no precaution, entrusting everything to God; but as much as they were disposed toward him as toward an enemy, so much was he disposed toward them as toward brothers. And God could have not let him fall into their hands, but he let him, so that the wonder might be shown, and that, even if they displayed their own malice, he would be above them. … even if he receives a blow, it is not from himself but from another. But the wicked man strikes himself first, and no one else; so much is he his own enemy. The soul of such a man is always full of dejection, his thoughts always bound up; whether he must hear anything or say anything, he does everything with complaints, everything with … Friendship and concord have pitched their tents far away from such men; but with them are fights and enmities and unpleasantness, and such men suspect even themselves. To them not even sleep is sweet, nor anything else. And if they have a wife, oh! they become enemies and foes to all: countless jealousies, constant fear. “Wicked” (ponēros) is named from “toil” (ponein). So Scripture too always calls wickedness toil, as when it says, “Under his tongue are toil and trouble”; and again elsewhere, “And the most of them is toil and trouble.” And if anyone wonders how they became such men at the beginning, but are not such now, let him learn the cause, affliction, the teacher of philosophy, the mother of piety: when money was done away with, then there was no wickedness either. “Yes,” someone says, “this is the very thing I ask: whence now so much wickedness? How did it come to those three thousand and five thousand at once to choose virtue, and all together they became such philosophers, but now scarcely one is found? And how did they agree so well then? What made them ardent and awakened? What suddenly set them on fire?” Because they came with great piety; because matters of honor were not as they are now; because they moved their minds to the things to come, and expected nothing of the present. This is the mark of a soul on fire, to dwell among terrors; this is what those men thought Christianity to be. But not we; for now we seek our ease here. That is why, even when we need them, we shall not obtain these things. “What shall we do?” those men asked, despairing of themselves. But we say the opposite, “What shall we do?”, making a display before those present and thinking great things of ourselves. Those men did what needed to be done; we the opposite. They condemned themselves, they despaired of their salvation; that is why they became such men. They knew how great a gift they had received.

How then will you become such men, when you do everything contrary to them? They heard and were at once baptized; they did not speak these cold words that we speak now, nor did they contrive delays; and yet they had not heard all the requirements, but only, “Save yourselves from this generation.” This did not make them sluggish; they received the words; and that they received them, they showed by their deeds, and showed what they were. For as soon as they entered the contest, they stripped off their garments; but we, when we enter, want to wrestle with our garments on. That is why our adversary needs no toil, but we, entangled in them, are often thrown down. For we do the same as if someone, seeing an athlete covered with dust, swarthy, stripped, with much mud on him from the sand and the sun, smeared with oil and sweat and mud, should himself, smelling of perfumes, put on silk garments and gold shoes and a robe reaching to his ankles, with gold ornaments around his head, and go in and grapple with him. Such a man will not only be hindered, but, having all his care about not soiling or tearing his tunics, he will fall at the very first onset, and will at once suffer the very thing he fears, receiving damage to those precious things. It is the time of the contest, of the stadium; and are you adorning yourself as for a procession? How then will you prevail? Do not look to me at the outward things, but at the inward. For by cares about these things, as by harsh ropes, the soul is bound on every side, and they make its hands soft and tender. One should be content, even when freed from all things, to be able to overcome that unclean power. That is why Christ too, as though the giving up of money alone were not enough, says—see what he says—“Sell your possessions and give to the poor, and come, follow me.” If even when we have stripped off our money we do not yet stand in safety, but need some further skill and exactness besides, much more while we keep it shall we do nothing great, but shall become a laughingstock both to the spectators and to the evil one himself. For even if there were no devil, even if there were no one wrestling against us, countless roads from every side lead the lover of money to hell. Where now are those who say, “Why was the devil made?” See, here the devil does nothing, but we do everything. And yet those in the mountains are the ones who ought to say this, who after self-control and contempt of money and the despising of all else chose ten thousand times over to leave father and houses and fields and wife and children. But they above all do not say this; and these men say what they should never say. Those men, standing upright and covered with dust, strike blows themselves, since it is with them that the devil wrestles; but into these contests he does not think it worth even coming down. “But the devil [instils] the love of money itself,” he says. [Flee it, then, and do not harbor it], man. But now, if you see someone throwing filth from behind a railing, and the one who sees it standing under it, being drenched and receiving it all on his head, you not only do not pity him, but are indignant and say that he has suffered justly; and everyone says to him, “Don't be a fool”; and you do not blame the thrower so much as the one who receives it. And now you know that the love of money is the devil's; you know that it is the cause of countless evils; you see him throwing it like filth … and receiving his uncleanness on your bare head, do you not understand, when you need only turn aside a little to be free of it all? Just as that man would be free by moving out of the place, so you too, do not admit such thoughts, and you will escape the sin; thrust away the desire. “And how shall I thrust it away?” he says. If you were a Greek and admired only the things of the present, perhaps the matter would be very difficult; and yet those men achieved this. But you, a man who expects heaven and the things in the heavens, say, “How shall I thrust it away?” If I said the opposite, then you might well be at a loss. If I said, “Desire money,” you would say, “How shall I desire money?” Tell me, if, when gold and precious stones were set before you, I said, “Desire lead,” would you not be at a loss? For you would say, “How can I?” But if I said, “Do not desire it,” this would be easier. I do not wonder at those who despise money, but at those who do not despise it; this belongs to a soul full of sluggishness, [no better than] flies. What are you saying? You are going to inherit eternal life, and you say, “How shall I despise the present life for its sake?” Are the two in dispute? You are going to receive a royal robe, and you say, “How shall I despise rags?” You are going to be brought into the king's house, and you say, “How shall I despise the poor house of the present?” Truly we are to blame everywhere, we who are unwilling to be roused; for when they willed it, all achieved it, and achieved it with great vehemence and [ease]. May you too be persuaded by our exhortation and achieve it, and become imitators of those who achieved it, by the grace and loving-kindness of [our Lord Jesus Christ, his only-begotten] Son, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always and for ever and ever. Amen.