THE EARLY CHURCH FATHERS WRITINGS - VOLUME 40
John Chrysostom: Homilies on the Acts of the Apostles and Romans
c. AD 386 – 407

SermonIndex · sermonindex.net/books/

Texts are public domain except where marked in Sources and Credits.

============================================================

INTRODUCTION TO THIS VOLUME
===========================

HOW THIS BOOK IS ARRANGED

This is the fortieth volume of a series that gathers the writings of the early Church in
order of date, from the generation after the apostles down to the eighth century. This
volume holds John Chrysostom, Homilies on the Acts of the Apostles and Romans, from the
period about AD 386 – 407.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

John, called Chrysostom, “golden-mouthed”, was born at Antioch about AD 349. He lived as a
monk and then as a preacher at Antioch, and from AD 398 he was archbishop of
Constantinople. He was driven into exile, and died in AD 407 on his way to a more remote
place of exile.

The Homilies on the Acts of the Apostles are completed here, and the Homilies on Romans
begin. They run on into Volume 41.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 John Chrysostom

c. AD 349–407

These fifty-five homilies on the Acts of the Apostles were preached by John Chrysostom at
Constantinople, and in them he takes the text passage by passage and turns each part of it
to the life of his hearers. This volume holds Homilies 16 to 55.

HOMILY 16

1 ACTS VII. 6, 7.-"And God spake on this wise, That his seed should sojourn in a strange
land; and that they should bring them into bondage, and entreat them evil four hundred
years. And the nation to whom they shall be in bondage will I judge, said God: and after
that shall they come forth, and serve Me in this place." 2 See, what a number of years the
Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere
circumcision! He here shows, how God Himself suffered them to be afflicted, not that He
had anything to lay to their charge. "And they shall bring them into bondage," etc. But
nevertheless, they did not these things with impunity. "And the nation to whom they shall
be in bondage I will judge, said God. For, to show that they are not to go by this, in
estimating who are pious (by reason of their saying, "He trusted in God, let Him deliver
Him,") (Matt. xxvii. 43).-He, the Same that promised, He that gave the land, first permits
the evils. So also now, though He has promised a Kingdom, yet He suffers us to be
exercised in temptations. If here the freedom was not to be till after four hundred years,
what wonder, with regard to the Kingdom? Yet he performed it, and lapse of time availed
not to falsify His word. Moreover, it was no ordinary bondage they underwent. And the
matter does not terminate solely in the punishment of those (their oppressors); but they
themselves also, He saith, shall enjoy a mighty salvation. Here he reminds them too of the
benefit which they enjoyed. "And he gave him the covenant of circumcision: and so he begat
Isaac. Here he lets himself down to lower matters. "And circumcised him on the eighth day:
and Isaac (begat) Jacob, and Jacob the twelve patriarchs.

3 (v. 8).-Here he seems to hint now at the type. "And the patriarchs moved with envy, sold
Joseph into Egypt. (v. 9. Here again, the type of Christ. Though they had no fault to find
with him, and though he came on purpose to bring them their food, they thus ill-treated
him. Still here again the promise, though it is a long while first, receives its
fulfillment. "And God was with him "-this also is for them-"and delivered him out of all
his afflictions. (v. 10). He shows that unknowingly they helped to fulfil the prophecy,
and that they were themselves the cause, and that the evils recoiled on their own selves.
"And gave him favor and wisdom in the sight of Pharaoh king of Egypt, Gave him favor," in
the eyes of a barbarian, to him, the slave, the captive: his brethren sold him, this
(barbarian) honored him. "Now there came a dearth over all the land of Egypt and Canaan,
and great affliction: and our fathers found no sustenance. But when Jacob heard that there
was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made
known to his brethren. (v. 11-13). They came down to buy, and had to depend upon him for
everything. What then did he? ["He made himself known to his brethren:"] not to this point
only did he carry his friendliness; he also made them known to Pharaoh, and brought them
down into the land. "And Joseph's kindred was made known unto Pharaoh.

4 Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore
and fifteen souls. So Jacob went down into Egypt, and died, he, and our fathers, and were
carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money
of the sons of Emmor the father of Sychem. But when the time of the promise drew nigh,
which God had sworn to Abraham the people grew and multiplied in Egypt, till another king
arose, which knew not Joseph. (v. 13-18). Then again, fresh disappointment (anelpistia):
first, famine, but they came through that: secondly, the falling into the hands of their
enemy: thirdly, the being destroyed by the king. Then (to show) God's fulness of ways and
means (eumhxanon), "In which time," it says, "Moses was born, and was exceeding fair. (v.
20. If the former circumstance was wonderful, that Joseph was sold by his brethren, here
again is another circumstance more wonderful still, that the king "nourished" the very
person who was to overthrow his dominion, being himself the person that was to perish. Do
you observe all along a figurative enacting, so to say, of the resurrection of the dead?
But it is not the same thing for God himself to do a thing, and for a thing to come to
pass in connection with man's purpose (proairesij). For these things indeed were in
connection with man's purpose [ but the Resurrection by itself, independently.]-"And he
was mighty;," it says, "in word and in deed" (v. 22):

5 he that was to have died. Then again he shows how ungrateful they were to their
benefactor. For, just as in the former instance, they were saved by the injured Joseph, so
here again they were saved by another injured person, I mean, Moses. "And when he was full
forty years old," etc. For what though they killed him not actually? In intention they did
kill, as did the others in the former case. There, they sold out of their own into a
strange land: here, they drive from one strange land into another strange land: in the
former case, one in the act of bringing them food; in this, one in the act of giving them
good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows
(the truth of) that saying of Gamaliel's, "If it be of God, ye cannot overthrow it. (ch.
v. 39. See the plotted-against eventually becoming the authors of salvation to those
plotting against them: the people, plotting against itself, and itself plotted against by
others; and for all this, saved! A famine, and it did not consume them: nor was this all:
but they were saved by means of the very person, whom they had expected to be destroyed
(by their means). A royal edict, and it did not consume them: nay then most did their
number increase, when he was dead "who knew" them. Their own Saviour they wished to kill,
but for all that, they had not power to do it.

6 Do you observe, that by the means whereby the devil tried to bring to naught the promise
of God, by those very means it was advanced? 7 "And God spake on this wise," etc.
(Recapitulation, v. 6, 7. This is suitable to be said here also: that God is rich in ways
and means to bring us up from hence. For this above all showed the riches of God's
resources, that in its very reverses (apostrofh) the nation increased, while enslaved,
while evil-entreated, and sought to be exterminated. And this is the greatness of the
Promise. For had it increased in its own land, it had not been so wonderful. And besides,
it was not for a short time, either, that they were in the strange land: but for four
hundred years. Hence we learn a (great lesson) of philosophic endurance (filosofian):-they
did not treat them as masters use slaves, but as enemies and tyrants-and he foretold that
they should be set in great liberty: for this is the meaning of that expression, "They
shall serve (Me): and they shall come up hither again" (entauqa epaneleusontai); and with
impunity. -And observe, how, while he seems to concede something to circumcision, he in
fact allows it nothing (v. 8); since the Promise was before it, and it followed
after.-"And the patriarchs," he says, "moved with envy. (v. 9. Where it does no harm, he
humors (xarizetai) them: for they prided themselves much on these also.- And he shows,
that the saints were not exempt from tribulation, but that in their very tribulations they
obtained help. And that these persons did themselves help to bring about the results, who
wished to cut short these same (afflictions):

8 just as these made Joseph the more glorious: lust as the king did Moses, by ordering the
children to be killed: since had he not ordered, this would not have been: just as also
that (Hebrew) drives Moses into exile, that there he may have the Vision, having become
worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he
was thought to be a slave. Thus also does Christ in His death give proof of His power:
thus also does He there reign as king where they sold Him. "And gave him favor and
wisdom," etc. (v. 10. This was not only by way of honor, but that he should have
confidence in his own power. "And he made him governor over Egypt and all his house. "Now
there came a dearth," etc. On account of famine-such preparations is he making-"with
threescore and fifteen souls," he says, "Jacob went down into Egypt, and died, he and our
fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought
for a sum of money from the sons of Emmor the father of Sychem. (v. 11-16). It shows, that
they were not masters even to the extent of a burying-place. "But when the time of the
promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in
Egypt, till another king arose, which knew not Joseph" (v. 17, 18).

9 Observe, that it is not during the four hundred years that He multiplies them, but
(only) when the end was about to draw nigh. And yet already four hundred years were
passed, nay more, in Egypt. But this is the wonder of it. "The same dealt subtly with our
kindred, and evil-entreated our fathers, that they should cast out their young children,
to the end they might not live. (v. 19. "Dealt subtly: he hints at their not liking to
exterminate them openly: "that they should cast out their young children," it says. "In
which time Moses was born and was exceeding fair. (v. 20. This is the wonder, that he who
is to be their champion, is born, neither after nor before, these things, but in the very
midst of the storm (qumw). "And was nourished up in his father's house three months. But
when man's help was despaired of, and they cast him forth, then did God's benefit shine
forth conspicuous. "And when he was cast out, Pharaoh's daughter took him up, and
nourished him for her own son. (v. 21. Not a word of Temple, not a word of Sacrifice,
while all these Providences are taking place. And he was nourished in a barbarian house.
"And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in
deeds. (v. 22. "Was trained," both in discipline and in letters. "And when he was full
forty years old. (v. 23.

10 Forty years he was there, and was not found out from his being circumcised. Observe,
how, being in safety, they overlook their own interests, both he and Joseph, in order that
they may save others: "And when he was full forty years old, it came into his heart to
visit his brethren the children of Israel. And seeing one of them suffer wrong, he
defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed
his brethren would have understood how that God by his hand would deliver them: but they
understood not. (v. 23-25.)-See how up to this point he is not yet offensive to them; how
they listened to him while he said all this. And "his face," we read, "was as the face of
an angel" (ch. vi. 15).-"For he supposed," etc. And yet it was by deeds that his
championship was shown; what intelligence was there need of here? but still for all this
"they understood not. And the next day he showed himself unto them as they strove, and
would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to
another? (v. 26-28. Do you mark with what mildness he addresses them? He who had shown his
wrath in the case of the other, shows his gentleness in his own case. "But he that did his
neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt
thou kill me, as thou didst the Egyptian yesterday? Mark;

11 the very words which they said to Christ: "Who made Thee ruler and judge over us? So
habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving
benefits! And again, mark the atrocious baseness: (miarian al. moxqhrian, Sav. marg. "As
thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in
the land of Midian, where he begat two sons. (v. 29. But neither did flight extinguish the
plan of Providence, as neither did death (i.e. the death of Christ). 12 "And when forty
years were expired, there appeared to him in the wilderness of mount Sinai an angel of the
Lord in a flame of fire in a bush. (v. 30. Do you mark that it is not hindered by lapse of
time? For when he was an exile, when a stranger, when he had now passed much time in a
foreign land, so as to have two sons, when he no longer expected to return, then does the
Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. (Appears)
in the desert, not in a temple. See how many miracles are taking place, and no word of
Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush.
"When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice
of the Lord came unto him. (v. 31. Lo! he was deemed worthy of the Voice also. "I am the
God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. (v.
32, 33. Lo! how He shows that He is none other than "the God of Abraham, and the God of
Isaac, and the God of Jacob"-He, "the Angel of the Great Counsel. (Is. ix. 6. LXX.
"Wonderful, Counsellor," E. V. Here he shows what great loving-kindness God herein
exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off
thy shoes from thy feet;

13 for the place where thou standest is holy ground. Not a word of Temple, and the place
is holy through the appearance and operation of Christ. Far more wonderful this than the
place which is in the Holy of Holies: for there God is nowhere said to have appeared in
this manner, nor Moses to have thus trembled. And then the greatness of His tender care.
"I have seen, I have seen the affliction of My people which is in Egypt, and I have heard
their groaning, and am come down to deliver them. And now come, I will send thee into
Egypt. (v. 34. See, how he shows, that both by kindnesses, and by chastisements, and by
miracles, God was drawing them to Him: but they were still the same. That God is
everywhere present, they learned. 14 Hearing these things, let us in our afflictions flee
to Him. "And their groaning," saith He, "I have heard: not simply, "because of their
calamities. But if any should ask, Why then did He suffer them to be evil entreated there?
Why, in the first place, to every just man his sufferings are the causes of his rewards.
And in the next place, as to why He afflicted them: it was to show His power, that He can
(do all), and not only so, but that He may also train them. Observe in fact; when they
were in the desert, then they "waxed fat, they grew thick, they spread out in breadth,
they kicked" (Deut. xxxii. 15): and ever and always ease was an evil. Therefore also from
the beginning He said to Adam: "In the sweat of thy face thou shall eat thy bread. (Gen.
iii. 19. Also (it was) in order that having come out of much suffering into rest, they
might give thanks to God. For affliction is a great good. For hear the Prophet saying, "It
is good for me, that Thou hast humbled me. (Ps. cxix. 71. But if to great and wonderful
men affliction be a great (good), much more to us. And, if you will, let us examine into
the nature of affliction as it is in itself. Let there be some person rejoicing
exceedingly, and gay, and giving a loose to jollity: what more unseemly, what more
senseless than this? Let there be one sorrowing and dejected:

15 what more truly philosophic than this? For, "It is better," we read, "to go into the
house of mourning, than into the house of laughter. (Eccles. vii. 2. But, likely enough,
you do not like the saying, and want to evade it. Let us however see, what sort of man
Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and
what he was afterwards. The soul does not stand fast in its proper place, but, like as by
a running tide, (reumatoj, Edd. pneumatoj, "wind") is raised and buoyed up by pleasure,
having no steadfastness; facile in making professions, prompt at promising; the thoughts
all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of
unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and
let us see what he was while in pleasure, what again, when in distress. Shall we look at
David himself? When he was in pleasure and rejoicing, from his many trophies, from his
victory, from his crowns, from his luxurious living, from his confidence, see what sort of
things he said and did: "But I said in my prosperity," says he, "I shall never be moved.
(Ps. xxx. 6. But when he has come to be in affliction, hear what he says: "And if He say
to me, I have no mind for thee; lo! here am I, let Him do that which is pleasing in His
sight. (2 Sam. xv. 26.

16 What can be more truly philosophic than these words? "Whatsoever may be pleasing to
God," saith he, "so let it be. And again he said to Saul: "If the Lord stirreth thee up
against me, may thy sacrifice be acceptable. (1 Sam. xxvi. 19. And then too, being in
affliction, he spared even his enemies: but afterwards, not friends even, nor those who
had done him no injury. Again, Jacob when he was in affliction, said: "If the Lord will
give me bread to eat, and raiment to put on. (Gen. xxviii. 20. As also the son of Noah did
nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear
how wanton he became. (ib. ix. 22. Hezekiah too, when he was in affliction, see what
things he did in order to his deliverance; he put on sackcloth, and such like; but when he
was in pleasure, he fell through the haughtiness of his heart. (2 Kings ch. xix. 20. For,
saith the Scripture, "When thou hast eaten, and drunk, and art filled, take heed to
thyself. (Deut. vi. 11, 12. For perilous, as on a precipice's brink, is the post of
affluence. "Take heed," saith he, "to thyself. When the Israelites were afflicted, they
became all the more increased in number: but when He left them to themselves, then they
all went to ruin. And why speak of examples from the ancients?

17 In our own times, let us see, if you please, is it not the case, that when the most are
in good case, they become puffed up, hostile to everybody, passionate, while the power is
with them: but if it be taken away, they are gentle, lowly (and as) human beings, are
brought to a consciousness of their own natural condition. Therefore the Scripture saith,
"Pride hath holden them unto the end: their iniquity shall go forth as from fatness. (Ps.
lxxiii. 6. LXX.) 18 Now these things I have spoken, that we should not make enjoyment
every way our object. How then does Paul say, "Rejoice alway? He does not say simply,
"Rejoice," but he adds, "in the Lord. (Phil. iv. 4. This is the greatest joy, such as the
Apostles rejoiced withal; the joy of which prisons, and scourges, and persecutions, and
evil report, and all painful things, are the source, and the root, and the occasion;
whence also it comes to a happy issue. But that of the world, on the contrary, begins with
sweets and ends in bitters. Neither do I forbid to rejoice in the Lord, nay, I earnestly
exhort to this. The Apostles were scourged, and they rejoiced: were bound, and they gave
thanks: were stoned, and they preached. This is the joy I also would have: from nothing
bodily has it its origin, but from spiritual things. It is not possible for him who joys
after the fashion of the world, to rejoice also after a godly sort: for every one who joys
after the world's fashion, has his joy in riches, in luxury, in honor, in power, in
arrogance: but he who rejoices after the mind of God, has his joy in dishonor for God's
sake, in poverty, in want, in fasting, in humbleness of mind. Seest thou, how opposite are
the grounds (of joy)? To go without joy here, is to be without grief also: and to be
without grief here, is to go without pleasure too.

19 And in truth these are the things which produce real joy, since the others have the
name only of joy, but they altogether consist of pain. What misery the arrogant man.
endures! How is he cut short (diakoptetai) in the midst of his arrogance, bespeaking for
himself numberless insults, much hatred, great enmity, exceeding spite, and many an evil
eye! Whether it be that he is insulted by greater men, he grieves: or that he cannot make
his stand against everybody, he is mortified. Whereas the humble man lives in much
enjoyment: expecting honor from none, if he receive honor, he is pleased, but if not, he
is not grieved. He takes it contentedly that he is honored; but above all, none dishonors
him. Now not to seek honor, and yet to be honored-great must be the enjoyment of this. But
in the other, it is just the reverse: he seeks honor, and is not honored. And the pleasure
that the honor gives is not the same to him who seeks it, as it is to him who seeks it
not. The one, however much he receives, thinks he has received nothing: the other, though
you give him ever so little, takes it as though he had received all. Then again, he who
lives in affluence and luxury has numberless affairs of business, and let his revenues
flow in to him ever so easily, and, as it were, from full fountains, yet he fears the
evils arising from luxurious living, and the uncertainty of the future:

20 but the other is always in a state of security and enjoyment, having accustomed himself
to scantiness of diet. For he does not so bemoan himself at not partaking of a sumptuous
board, as he luxuriates in not fearing the uncertainty of the future. But the evils
arising from luxurious living, how many and great they are, none can be ignorant: it is
necessary, however, to mention them now. Twofold the war, in the body, and in the soul:
twofold the storm: twofold the diseases; not only in this respect, but because they are
both incurable, and bring with them great calamities. Not so, frugality: but here is
twofold health, twofold the benefits. "Sleep of health," we read, "is in moderate eating.
(Ecclus. xxxi. 20. For everywhere, that which keeps measure is pleasant, that which is
beyond measure, ceases to please. For say now: on a little spark put a great pile of
fagots, and you will no longer see the fire shining, but much disagreeable smoke. On a
very strong and large man lay a burden which exceeds his strength, and you will see him
with his burden lying prostrate on the ground. Embark too large a freight in your vessel,
and you have ensured a grievous shipwreck. Just so it is here. For just as in overladen
ships, great is the tumult of the sailors, the pilot, the man at the prow, and the
passengers, while they cast into the sea the things above deck, and things below;

21 so here too, with their vomitings upwards, and their purgings downwards, they mar their
constitutions, and destroy themselves. And what is the most shameful of all, the mouth is
made to do the office of the nether parts, and that becomes the more shameful member. But
if to the mouth the disgrace be such, think what must it be in the soul! For indeed there
it is all mist, all storm, all darkness, great the uproar of the thoughts, at being so
thronged and crushed, the soul itself crying out at the abuse done to it: all (the parts
and faculties) complaining of one another, beseeching, entreating, that the filth may be
discharged somewhere. And after it is flung out, still the turmoil is not at an end; but
then comes fever and diseases. "And how comes it," say you, "that one may see these
luxurious livers, in goodly plight, riding on horseback? What idle talk is this," say you,
"to tell us of diseases? It is I that am diseased, I that am racked, I that am disgusting,
while I have nothing to eat. Ah me! for one may well lament at such words. But the
sufferers with the gout, the men that are carried on litters, the men that are swathed
with bandages, from what class of people, I ask you, shall we see these? And indeed, were
it not that they would deem it an insult, and think my words opprobrious, I would before
now have addressed them even by name.

22 "But there are some of them, who are in good health as well. Because they give
themselves not merely to luxurious living, but also to labors. Else show me a man, who
does nothing whatever but fatten himself, free from pain as he lies there, without an
anxious thought. For though a host of physicians without number came together, they would
not be able to rescue him from his diseases. It is not in the nature of things. For I will
hold you a medical discourse. Of the matters sent down into the belly, not all becomes
nourishment; since even in the food itself, not all is nutritive, but part of it in the
process of digestion passes into stool, part is turned into nourishment. If then in the
process of digestion the operation is perfect, this is the result, and each finds its
proper place; the wholesome and useful part betakes itself to its appropriate place, while
that which is superfluous and useless, withdraws itself, and passes off. But if it be in
too great quantity, then even the nutritive part of it becomes hurtful. And, to speak by
way of example, in order that my meaning may be clearer to you: in wheat part is fine
flour, part meal, part bran: now if the mill be able to grind (what is put in), it
separates all these: but if you put in too much, all becomes mixed up together.

23 Wine again, if it go through its proper process of formation, and under due influence
of the seasons, then, whereas at first all is mixed together, anon part settles into lees,
part rises into scum, part remains for enjoyment to those that use it, and this is the
good part, and will not. readily undergo any change. But what they call "nourishment," is
neither wine, nor lees, while all are mixed up together.-The same may be seen in the
river, when its waters make a whirling flood. As at such time we see the fishes floating
at top, dead, their eves first blinded by the muddy slime: so is it with us. For when
gormandizing, like a flood of rain, has drenched the inward parts, it puts all in a whirl,
and makes that the faculties (loUismoi), healthy till then and living in a pure element,
drift lifeless on the surface. Since then by all these examples we have shown how great
the mischief is, let us cease to count these men happy for that, for which we ought to
think them wretched, and to bemoan ourselves for that, for which we ought to count
ourselves happy, and let us welcome sufficiency with a contented mind. Or do you not hear
even what physicians tell you, that "want is the mother of health? But what I say is, that
want is mother, not of bodily health, but also of that of the soul. These things Paul
also, that physician indeed, cries aloud;

24 when he says, "Having food and raiment, let us therewith be content. (1 Tim. vi. 8. Let
us therefore do as he bids us, that so, being in sound health, we may perform the work
that we ought to do, in Christ Jesus our Lord, with Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and ever, world without end. Amen.

HOMILY 17

1 ACTS VII. 35.-"This Moses whom they refused, saying, Who made thee a ruler and a judge
over us? the same did God send to be a ruler and a deliverer by the hand of the Angel
which appeared to him in the bush." 2 This is very suitable to the matter in hand. "This
Moses," he says. "This," the man who had been in danger of losing his life; the man who
had been set at naught by them; "this" the man whom they had declined: "this" same, God
having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler? just
as they themselves (the hearers) said, "We have no king, but Caesar. (John xix. 15. He
here shows also, that what was then done, was done by Christ. "The same did God send by
the hand of the Angel," who said unto him, "I am the God of Abraham. "This" same Moses, he
says,-and observe how he points to his renown-"this" same Moses, he says, "brought them
out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea,
and in the wilderness forty years. This is that Moses, which said unto the children of
Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto
me" (v. 36, 37): set at naught like me. Him, likewise, Herod wished to kill, and in Egypt
He found preservation just as it was with the former, even when He was a babe, He was
aimed at for destruction. "This is he, that was in the Church in the wilderness with the
Angel which spake to him in the mount Sina, and with our fathers: who received the lively
oracles to give unto us. (v. 38.

3 Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received
the lively oracles to give unto the fathers. It shows, that he not only wrought miracles,
but also gave a law, as Christ did. Just as Christ first works miracles, and then
legislates: so did Moses. But they did not hear him, keeping their disobedience, even
after the miracles: "To whom," he says, "our fathers would not obey: (v. 39) after the
wonders done in those forty years. And not only so, but just the contrary: "but thrust him
from them, and in their hearts turned back again into Egypt. Saying unto Aaron, Make us
gods to go before us; for as for this Moses, which brought us out of the land of Egypt, we
wot not what is become of him. And they made a calf in those days, and offered sacrifice
unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave
them up to worship the host of heaven; as it is written in the book of the Prophets, O ye
house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty
years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your
god Kemphan, figures which ye made to worship them: and I will carry you away beyond
Babylon. (v. 40, 43. The expression, "gave them up," means, He suffered.

4 "Our fathers had the tabernacle of witness in the wilderness, as he had appointed,
speaking unto Moses, that he should make it according to the fashion he had seen. (v. 44.
Even when there was a Tabernacle, yet there were no sacrifices. "Did ye offer unto Me
slain beasts and sacrifices? (Amos v. 25. There was "the tabernacle of witness," and yet
it profired them nothing, but they were consumed. But neither before, nor afterwards, did
the miracles profit them aught. "Which also, our fathers that came after brought in. Seest
thou, how the holy place is there wherever God may be? For to this end also he says, "in
the wilderness," to compare place with place. Then the benefit (conferred upon them): And
our fathers that came after brought it in with Jesus into the possession of the Gentiles,
whom God drave out before the face of our fathers, unto the days of David; who found favor
before God, and desired to find a tabernacle for the God of Jacob. (v. 45, 46. David
"desired to find favor: and he builded not, he, the wonderful, the great; but the
castaway, Solomon. "But Solomon," it says, "built Him an house. Howbeit the Most High
dwelleth not in (places) made with hands. (v. 47-50. This was shown indeed already by what
had been before said: but it is shown also by the voice of a prophet; "What house will ye
build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is
my footstool:

5 what house will ye build for me? saith the Lord: or what is the place of my rest? Hath
not my hand made all these things? (Is. lxvi. 1, 2.) 6 Marvel not, he says, if they on
whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was
just the same. (Recapitulation). "He brought them out; and rescued them not in a general
way, but also while they were in the wilderness. "Wonders and signs," etc. (v. 35-50. Do
you mark that they themselves (Stephen's hearers) are concerned in those old miracles
also? "This is that Moses: (v. 37) he, that conversed with God; he, that had been saved
out of situations so strange and wonderful; he, that wrought so great works, and had so
great power. [" Which said unto the children of Israel, A prophet," etc. He shows, that
the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. "This
is he that was in the Church in the wilderness, and, that said unto the children of
Israel. (v. 38. Do you mark that thence comes the root, and that "salvation is from the
Jews? (John iv. 22. "With the Angel," it says, "which spake unto him. (Rom. xi. 16. Lo,
again he affirms that it was He (Christ) that gave the Law, seeing Moses was with "Him" in
the Church in the wilderness. And here he puts them in mind of a great marvel, of the
things done in the Mount: "Who received living oracles to give unto us. On all occasions
Moses is wonderful, and (so) when need was to legislate. What means the expression,
"Living oracles" (loUia)?

7 Those, whereof the end was shown by words (dia loUwn): in other words, he means the
prophecies. Then follows the charge, in the first instance, against the patriarchs
[after], the "signs and wonders," after the receiving of the "lively oracles: To whom," he
says, "our fathers would not obey. (v. 39. But concerning those, Ezekiel says that they
are not "living; as when he says, "And I gave you statutes that are not good. (Ezek. xx.
25. It is with reference to those that he says, "Living. But thrust him from them, and in
their hearts turned back to Egypt"-the place where they groaned, where they cried, whence
they called upon God. "And said unto Aaron, Make us gods which shall go before us. (v. 40.
O the folly! "Make," say they; "that they may go before us. Whither? "Into Egypt. See how
hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait
for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how
insulting they are: "For as for this Moses," they say:-"which brought us out of the land
of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where they
ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law
bade them, they no longer make account of Moses. "We know not what is become of him. And
yet he told them that he was going up to receive the Law:

8 and they had not patience to wait forty days. "Make us gods"-they did not say, "a
God."-And yet one may well wonder at this, that they do not even know.-"And they made a
calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of
their own hands" (v. 41): for which they ought to have hid their faces. What wonder that
ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders?
But they not only knew Him not: they also insulted in another way, by their idol making.
"Then God turned, and gave them up to worship the host of heaven" (v. 42. Hence these same
"customs" date their origin, hence the sacrifices: they were themselves the first that
made sacrifices to their idols! For that is why it is marked, "They made a calf in Horeb,
and offered sacrifices to the idol: seeing that, before this the name of sacrifice is
nowhere mentioned, but only lively ordinances, and "lively oracles. And rejoiced"-that is
the reason for the feasts. Exod. xxxii. 5, 6. "As it is written in the Book of the
Prophets"-and observe, he does not cite the text without a purpose, but shows by it that
there is no need of sacrifices; saying: "Did ye offer slain beasts and sacrifice to
Me?"-He lays an emphasis on this word (to Me?). "Ye cannot say that it was from
sacrificing to Me, that ye proceeded to sacrifice to them:-"by the space of forty years:

9 and this too, "in the wilderness," where He had most signally shown Himself their
Protector. "Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan:
images which ye made to worship them. The cause of sacrifices! "And I will carry you away
beyond Babylon. (v. 43. Even the captivity, an impeachment of their wickedness! "But a
Tabernacle," say you, "there was (the Tabernacle) `of Witness.'" (v. 44. (Yes,) this is
why it was: that they should have God for Witness: this was all. "According to the
fashion," it says, "that was shown thee on the mount: so that on the mount was the
Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not
locally fixed. And he calls it, "Tabernacle of witness: i.e. (for witness) of the
miracles, of the statutes. This is the reason why both it and those (the fathers) had no
Temple. "As He had appointed, that spake unto Moses, that he should make it according to
the fashion that he had seen. Again, it was none other than He (Christ) that gave the
fashion itself. "Until the days of David" (v. 45): and there was no temple! And yet the
Gentiles also had been driven out: for that is why he mentions this: "Whom God drave out,"
he says, "before the face of our fathers. Whom He drave out," he says: and even then, no
Temple! And so many wonders, and no mention of a Temple! So that, although first there is
a Tabernacle, yet nowhere a Temple.

10 "Until the days of David," he says: even David, and no Temple! "And he sought to find
favor before God" (v. 46): and built not:-so far was the Temple from being a great matter!
"But Solomon built Him an house. (v. 47. They thought Solomon was great: but that he was
not better than his father, nay not even equal to him, is manifest. "Howbeit the Most High
dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and
earth is My footstool. (v. 48, 49. Nay, not even these are worthy of God, forasmuch as
they are made, seeing they are creatures, the works of His hand. See how he leads them on
by little and little (showing) that not even these are to be mentioned. And again the
prophecy says openly, "What house will ye build Me? etc. (v. 50.) 11 What is the reason
that at this point he speaks in the tone of invective (kataforikpj)? Great was his
boldness of speech, when at the point to die: for in fact I think he knew that this was
the case. "Ye stiffnecked," he says, "and uncircumcised in heart and ears. This also is
from the prophets: nothing is of himself. "Ye do always resist the Holy Ghost: as your
fathers did, so do ye. (v. 51. When it was not His will that sacrifices should be, ye
sacrifice: when it is His will, then again ye do not sacrifice: when He would not give you
commandments, ye drew them to you: when ye got them, ye neglected them. Again, when the
Temple stood, ye worshipped idols: when it is His will to be worshipped without a Temple,
ye do the opposite. Observe, he says not, "Ye resist God," but, "the Spirit: so far was he
from knowing any difference between Them. And, what is greater: "As your fathers did," he
says, "so do ye. Thus also did Christ (reproach them), forasmuch as they were always
boasting much of their fathers. "Which of the prophets have not your fathers persecuted?
and they have slain them which showed before of the coming of the Just One: he still says,
"the Just One," wishing to check them: "of Whom ye have been now the betrayers and
murderers"-two charges he lays against them -"who have received the Law by the disposition
of Angels, and have not kept it. (v. 52.

12 How, "By the disposition of Angels? Some say (The Law), disposed by Angels; or, put
into his hand by the Angel Who appeared to him in the bush; for was He man? No wonder that
He who wrought those works, should also have wrought these. "Ye slew them who preached of
Him. much more Himself. He shows them disobedient both to God, and to Angels, and the
Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: "Lord, they have
slain Thy Prophets, and thrown down Thine altars. (1 Kings xix. 10. They, then, stand up
for the Law, and say, "He blasphemeth against Moses: he shows, therefore, that it is the),
who blaspheme, and that (their blasphemy is not only against Moses, but) against God;
shows that "they" from the very beginning have been doing this: that "they" have
themselves destroyed their "customs," that there is no need of these: that while accusing
him, and saying that he opposed Moses, they themselves were opposing the Spirit: and not
merely opposing, but with murder added to it: and that they had their enmity all along
from the very beginning. Seest thou, that he shows them to be acting in opposition both to
Moses and to all others, and not keeping the Law? And vet Moses had said, "A Prophet shall
the Lord raise up unto you: and the rest also told of this (Christ) that He would come:
and the prophet again said, "What house will ye build Me?

13 and again, "Did ye offer to Me slain beasts and sacrifices" those "forty years? (Deut.
xviii. 18.) 14 Such is the boldness of speech of a man bearing the Cross. Let us then also
imitate this: though it be not a time of war, yet it is always the time for boldness of
speech. For, "I spake," says one, "in Thy testimonies before kings, and was not ashamed.
(Ps. cxix. 46. if we chance to be among heathens, let us thus stop their mouths. without
wrath, without harshness. (Comp. Hom. in 1 Cor. iv. §6; xxxiii. §4, 5; Col. xi. §2. For if
we do it with wrath, it no longer seems to be the boldness (of one who is confident of his
cause,) but passion: but if with gentleness, this is boldness indeed. For in one and the
same thing success and failure cannot possibly go together. The boldness is a success: the
anger is a failure. Therefore, if we are to have boldness, we must be clean from wrath
that none may impute our words to that. No matter how just your words may be, when you
speak with anger, you ruin all: no matter how boldly you speak, how fairly reprove, or
what not. See this man, how free from passion as he discourses to them! For he did not
abuse them: he did but remind them of the words of the Prophets. For, to show you that it
was not anger, at the very moment he was suffering evil at their hands, he prayed, saying,
"Lay not to their charge this sin. So far was he from speaking these words in anger;

15 no, he spake in grief and sorrow for their sakes. As indeed this is why it speaks of
his appearance, that "they saw his face as it had been the face of an angel," on purpose
that they might believe. Let us then be clean from wrath. The Holy Spirit dwelleth not
where wrath is: cursed is the wrathful. It cannot be that aught wholesome should approach,
where wrath goes forth. For as in a storm at sea, great is the tumult, loud the clamor,
and then would be no time for lessons of wisdom (filosofein): So neither in wrath. If the
soul is to be in a condition either to say, or to be disciplined to, aught of philosophy,
it must first be in the haven. Seest thou not how, when we wish to converse on matters of
serious import, we look out for places free from noise, where all is stillness, all calm,
that we may not be put out and discomposed? But if noise from without discomposes, much
more disturbance from within. Whether one pray, to no purpose does he pray "with wrath and
disputings: (1 Tim. ii. 8) whether he speak, he will only make himself ridiculous: whether
he hold his peace, so again it will be even then: whether he eat, he is hurt even then:
whether he drink, or whether he drink not; whether he sit, or stand, or walk; whether he
sleep: for even in their dreams such fancies haunt them. For what is there in such men
that is not disagreeable?

16 Eyes unsightly, mouth distorted, limbs agitated and swollen, tongue foul and sparing no
man, mind distraught, gestures uncomely: much to disgust. Mark the eyes of demoniacs, and
those of drunkards and madmen; in what do they differ from each other? Is not the whole
madness? For what though it be but for the moment? The madman too is possessed for the
moment: but what is worse than this? And they are not ashamed at that excuse; "I knew not
(saith one) what I said. And how came it that thoudidst not know this, thou the rational
man, thou that hast the gift of reason, on purpose that thou mayest not act the part of
the creatures without reason, just like a wild horse, hurried away by rage and passion? In
truth, the very excuse is criminal. For thou oughtest to have known what thou saidst. "It
was the passion," say you, "that spoke the words, not I. How should it be that? For
passion has no power, except it get it from you. You might as well say, "It was my hand
that inflicted the wounds, not I. What occasion, think you, most needs wrath? would you
not say, war and battle? But even then, if anything is done with wrath, the whole is
spoiled and undone. For of all men, those who fight had best not be enraged: of all men,
those had best not be enraged, who want to hurt (touj ubrizontaj). And how is it possible
to fight then? you will ask. With reason, with self-command (epieikeia):

17 since fighting is, to stand in opposition. Seest thou not that even these (common) wars
are regulated by, definite law, and order, and times? For wrath is nothing but an
irrational impulse: and an irrational creature cannot possibly perform aught rational. For
instance, the man here spoke such words, and did it without passion. And Eiias said," How
long will ye halt on both your knees? (1 Kings xviii. 21) and spake it not in passion. And
Phinees slew, and did it without passion. For passion suffers not a man to see, but, just
as in a night-battle, it leads him, with eyes blindfolded and ears stopped up, where it
will. Then let us rid ourselves of this demon, at its first beginning let us quell it, let
us put the sign of the Cross on our breast, as it were a curb. Wrath is a shameless dog:
but let it learn to hear the law. If there be in a sheep-fold a dog so savage as not to
obey the command of the shepherd, nor to know his voice all is lost and ruined. He is kept
along with the sheep: but if he makes a meal on the sheep, he is useless, and is put to
death. If he has learnt to obey thee, feed thy dog: he is useful when it is against the
wolves, against robbers, and against the captain of the robbers that he barks, not against
the sheep, not against friends. If he does not obey he ruins all:

18 if he learns not to mind thee, he destroys all. The mildness in thee let not wrath
consume, but let it guard it, and feed it up. And it will guard it, that it may feed in
much security, if it destroy wicked and evil thoughts, if it chase away the devil from
every side. So is gentleness preserved, when evil works are nowhere admitted: so we become
worthy of respect, when we learn not to be shameless. For nothing renders a man so
shameless, as an evil conscience. Why are harlots without shame? Why are virgins
shamefaced? Is it not from their sin that the former, from their chastity that the latter,
are such? For nothing makes a person so shameless, as sin. "And yet on the contrary," say
you, "it puts to shame. Yes; him who condemns himself but him that is past blushing, it
renders even more reckless: for desperation makes daring. For "the wicked," saith the
Scripture, "when he is come into the depths of evils, despiseth. (Prov. xviii. 3. But he
that is shameless, will also be reckless, and he that is reckless, will be daring.

19 See in what way gentleness is destroyed, when evil thoughts gnaw at it. This is why
there is such a dog, barking mightily: we have also sling and stone (ye know what I mean):
we have also spear and enclosure and cattle-fold: let us guard our thoughts unhurt. If the
dog be gentle (sainh) with the sheep, but savage against those without, and keep vigilant
watch, this is the excellence of a dog: and, be he ever so famished, not to devour the
sheep; be he ever so full, not to spare the wolves. Such too is anger meant to be: however
provoked, not to forsake gentleness; however at quiet, to be on the alert against evil
thoughts: to acknowledge the friend, and not for any beating forsake him, and for all his
caressing, to fly at the intruder. The devil uses caressing full oft: let the dog know at
sight that he is an intruder. So also let us caress (sainwmen) Virtue, though she put us
to pain, and show our aversion to Vice, though she give us pleasure. Let us not be worse
than the dogs, which, even when whipped and throttled, do not desert their master: but if
the stranger also feed them, even so they do hurt. There are times when anger is useful;
but this is when it barks against strangers. What means it, "Whosoever is angry with his
brother without a cause? (Matt. v. 22. It means, Stand not up in thine own quarrel,
neither avenge thyself:

20 if thou see another suffering deadly wrong, stretch out thy hand to help him. This is
no longer passion, when thou art clear of all feeling for thyself alone. David had gotten
Saul into his power, and was not moved by passion, did not thrust the spear into him, the
enemy he had in his power; but took his revenge upon the Devil. (1 Sam. xxvi. 7. Moses,
when he saw a stranger doing an injury, even slew him (Exod. ii. 22): but when one of his
own people, he did not so: them that were brethren he would have reconciled; the others
not so. That "most meek" (Num. xii. 3) Moses, as Scripture witnesseth of him, see how he
was roused! But not so, we: on the contrary, where we ought to show meekness, no wild
beast so fierce as we: but where we ought to be roused, none so dull and sluggish. (Hom.
vi. de laud. Pauli, ad fin. On no occasion do we use our faculties to the purpose they
were meant for: and therefore it is that our life is spent to no purpose. For even in the
case of implements; if one use them, one instead of other, all is spoilt: if one take his
sword, and then, where he should use it and cut with it, uses only his hand, he does no
good: again, where he should use his hand, by taking the sword in hand he spoils all.

21 In like manner also the physician, if where he ought to cut, he cuts not, and where he
ought not, he does cut, mars all. Wherefore, I beseech you, let us use the thing (tw
pragmati) at its proper time. The proper time for anger is never, where we move in our own
quarrel: but if it is our duty to correct others, then is the time to use it, that we may
by force deliver others. (Hom. in Matt. xvi. §7. So shall we both be like unto God, always
keeping a spirit free from wrath, and shall attain unto the good things that are to come,
through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father
and the Holy Ghost together, be glory, dominion, and honor, now and evermore, world
without end. Amen.

HOMILY 18

1 ACTS VII. 54.-"When they heard these things, they were cut to "the heart, and they
gnashed on him with their teeth." 2 See, once more, the wrong-doers in trouble. Just as
the Jews are perplexed, saying," What are we to do with these men? so these also are "cut
to the heart. (ch. iv. 16. And yet it was he that had good right to be incensed, who,
having done no wrong, was treated like a criminal, and was spitefully calumniated. But the
calumniators had the worst of it in the end. So true is that saying, which I am ever
repeating, "Ill to do, is ill to fare. And yet he (in his charges against them) resorted
to no calumny, but proved (what he said). So sure are we, when we are shamefully borne
down in a matter wherein we have a clear conscience, to be none the worse for it.-"If they
desired," say you, "to kill him, how was it that they did not take occasion, out of what
he said, that they might kill him? They would fain have a fair-seeming plea to put upon
their outrage. "Well then, was not the insulting them a fair plea? It was not his doing,
if they were insulted: it was the Prophet's accusation of them. And besides, they did not
wish it to look as if they killed him because of what he had said against them -just as
they acted in the case of Christ; no, but for impiety: now this word of his was the
expression of piety. Wherefore, as they attempted, besides killing him, to hurt his
reputation also, "they were cut to the heart.

3 For they were afraid lest he should on the contrary become an object of even greater
reverence. Therefore, just what they did in Christ's case, the same they do here also. For
as He said, "Ye shall see the Son of Man sitting on the right hand of God" (Matt. xxvi.
64), and they, calling it blasphemy, "ran upon Him; just so was it here. There, they "rent
their garments; here, they "stopped their ears. But he, being full of the Holy Ghost,
looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the
right hand of God, and said, Behold I see the heavens opened, and the Son of Man standing
on the right hand of God. Then they cried out with a loud voice, and stopped their ears,
and ran upon him with one accord, and cast him out of the city, and stoned him. (v. 55-58.
And yet, if he lied, they ought to have thought him beside himself, and to have let him
go.-But he wished to bring them over, "and said, Behold," etc., for, since he had spoken
of Christ's death, and had said nothing of His resurrection, he would fain add this
doctrine also. "Standing at the right hand of God. And in this manner He appeared to him:
that, were it but so, the Jews might receive Him: for since the (idea of His) sitting (at
the right hand of God) was offensive to them, for the present he brings forward only what
relates to His Resurrection.

4 This is the reason also why his face was glorified. For God, being merciful, desired to
make their machinations the means of recalling them unto Himself. And see, how many signs
are wrought! "And cast him out of the city, and stoned him. Here again, "without the
city," and even in death, Confession and Preaching. (Heb. xiii. 21. "And the witnesses
laid down their clothes at a young man's feet, whose name was Saul. And they stoned
Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. (v. 59. This is
meant to show them that he is not perishing, and to teach them. "And he knelt down, and
cried with a loud voice, Lord, lay not this sin to their charge. (v. 60. To clear himself,
and show that neither were his former words prompted by passion, he says, "Lord" "lay not
this sin to their charge": wishing also even in this way to win them over. For to show
that he forgave their wrath and rage in murdering him, and that his own soul was free from
all passion, was the way to make his saying to be favorably received.

5 "And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes
a great one. "And at that time there was a great persecution against the Church which was
at Jerusalem. And they were all scattered abroad throughout the regions of Judea and
Samaria, except the Apostles." (ch. viii. 1.) Mark how once more God permits temptations
to arise; mark, and well observe, how the events are ordered by Divine Providence. They
were admired because of the signs: being scourged, they were none the worse for it: (some)
were ordained in the matter of the widows : the word increased: once more, God permits a
great hindrance to arise. And a persecution of no ordinary kind ["and they were all
scattered," etc.]; for they feared their enemies, now become more daring: and at the same
time it is shown that they were but men, these that were afraid, that fled. For, that thou
mayest not say after these things that by grace alone they effected (what they did), they
were also persecuted, and themselves became more timorous, while their adversaries were
more daring. "And were all scattered abroad," it says, "except the Apostles." But this was
divinely ordered, so that they should no longer all sit there in Jerusalem. "And devout
men," it says, "carried Stephen to his burial, and made great lamentation over him." (v.
2.) If they were "devout," why did they "make great lamentation over him?" They were not
yet perfect. The man was gracious and amiable: this also shows that they were men-not
their fear alone, but their grief and lamentation. Who would not have wept to see that
mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave
has the Evangelist recorded, in this one speech, "Lay not this sin to their charge."-"And
made," he says, "great lamentation over him."-But let us look over again what has been
said.

6 He mentions the cause of his (angelic) appearance (Recapitulation, vii 54; viii. 2.);
"But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the
glory of God, and Jesus standing on the right hand of God." And when he said, "I see the
heavens opened, they stopped their ears, and ran upon him with one accord." (v. 56, 57.)
And yet in what respect are these things deserving of accusation? "Upon him," the man who
has wrought such miracles, the man who has prevailed over all in speech, the man who can
hold such discourse! As if they had got the very thing they wanted, they straightway give
full scope to their rage. "And the witnesses," he says, "laid down their clothes at the
feet of a young man, whose name was Saul. (v. 58.) Observe how particularly he relates
what concerns Paul, to show thee that the Power which wrought in him was of God. But after
all these things, not only did he not believe, but also aimed at Him with a thousand
hands: for this is why it says, "And Saul was consenting unto his death."-And this blessed
man does not simply pray, but does it with earnestness: "having kneeled down." Mark his
divine death! So long only the Lord permitted the soul to remain in him. "And having said
this, he fell asleep." (v. 60.)-"And they were all scattered abroad throughout the region
of Judea and Samaria. (ch. viii. 1.) And now without scruple they had intercourse with
Samaria, whereas it had been said to them, "Go not into the way of the Gentiles" "and into
any city of the Samaritans enter ye not." (Matt. x. 5.) "Except the Apostles," it says:
they, in this way also, wishing to win the Jews,-but not to leave the city,-and to be the
means of inspiring others with boldness.

7 "As for Saul, he made havoc of the Church, entering into every house, and haling men and
women committed them to prison. (v. 3. Great was his frenzy: that he was alone, that he
even entered into houses: for indeed he was ready to give his life for the Law. "Haling,"
it says, "men and women: mark both the confidence, and the violence,and the frenzy. All
that fell into his hands, he put to all manner of ill-treatment: for in consequence of the
recent murder, he was become more daring. "Therefore they that were scattered abroad went
everywhere preaching the word. Then Philip went down to the city of Samaria, and preached
Christ unto them. And the people with one accord gave heed unto those things which Philip
spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud
voice, came out of many that were possessed with them: and many taken with palsies, and
that were lame, were healed. And there was great joy in that city. But there was a certain
man, called Simon, which before time in the same city used sorcery, and bewitched the
people of Samaria. (v. 4-9. Observe another trial, this affair of Simon. "Giving out," it
says, "that he was himself some great one. To whom they all gave heed, from the least to
the greatest, saying, This man is the great power of God. And to him they had regard,
because that of long time he had bewitched them with sorceries.

8 But when they believed Philip preaching the things concerning the kingdom of God, and
the name of Jesus Christ, they were baptized, both men and women. Then Simon himself
believed also: and when he was baptized, he continued with Philip, and wondered, beholding
the miracles and signs which were done. Now when the Apostles which were at Jerusalem
heard that Samaria had received the word of God, they sent unto them Peter and John: who,
when they were come down, prayed for them, that they might receive the Holy Ghost. (v.
10-15. And (yet) great signs had been done: how then had they not received the Spirit?
They had received the Spirit, namely, of remission of sins: but the Spirit of miracles
they had not received. "For as yet He was fallen upon none of them: only they were
baptized in the name of the Lord Jesus. Then laid they their hands on them, and they
received the Holy Ghost. (v. 16, 17. For, to show that this was the case, and that it was
the Spirit of miracles they had not received, observe how, having seen the result, Simon
came and asked for this. "And when Simon saw that through laying on of the Apostles' hands
the Holy Ghost was given, he offered them money, saying. Give me also this power, that on
whomsoever I lay hands, he may receive the Holy Ghost. (v. 18, 19.)

9 "The persecution," say you, "gained strength. True, but at that very time to men
possessed before (by a hostile power) it brought deliverance. For it planted the miracles
like a stronghold, in the heart of the enemy's' country.-Not even the death of Stephen
quenched their rage, nay, increased it rather: it scattered wide the teachers, so that the
greater became the discipleship.-"And there was joy. And yet there had been "great
lamentation: true; but mark again the good-"Of a long time" was the malady, but this man
brought them deliverance.-And how came he to baptize Simon also? Just as Christ chose
Judas.-And "beholding the signs" which he did, forasmuch as the others did not receive the
(power of working) signs he durst not ask for it.-How was it then that they did not strike
him dead, as they did Ananias and Sapphira? Because even in the old times, he that
gathered sticks (on the sabbath-day) was put to death as a warning to others (Num. xv. 32)
and in no other instance did any suffer the same fate. So too on the present occasion,
"Peter said to him, Thy money perish, because thou hast imagined that the gift of God is
to be purchased with money."-(v. 20. Why had not these received the Holy Ghost, when
baptized? Either because Philip kept this honor for the Apostles; or, because he had not
this gift (to impart); or, he was one of the Seven: which is rather to be said. Whence, I
take it, this Philip was one of the Apostles.

10 But observe; those went not forth: it was Providentially ordered that these should go
forth and those be lacking, because of the Holy Ghost: for they had received power to work
miracles, but not also to impart the Spirit to others: this was the prerogative of the
Apostles. And observe (how they sent) the chief ones: not any others, but Peter [and John
]. "And when Simon," it says, "saw that through laying on of the Apostles' hands the Holy
Ghost was given. He would not have said, "And having seen," unless there had been some
sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did,
when they spake with tongues. (ch. xix. 6. Observe the execrable conduct of Simon. "He
offered money," with what object? And yet he did not see Peter doing this for money. And
it was not of ignorance that he acted thus; it was because he would tempt them, because he
wished to get matter of accusation against them. And therefore also Peter says, "Thou hast
no part nor lot in this matter, for thine heart is not right before God "because thou hast
thought," etc. (v. 21. Once more he brings to light what was in the thoughts, because
Simon thought to escape detection. "Repent therefore of this thy wickedness and pray God,
if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of
inquity.

11 Then answered Simon, and said, Pray ye to the Lord for me, that none of these things
which ye have spoken come upon me. (v. 22-24. Even this he did only formally, as words of
course, when he ought to have wept and mourned as a penitent. "If perchance it may be
forgiven thee. Not as though it would not have been pardoned, had he wept, but this is the
manner of the Prophet also, to denounce absolutely, (apagoreuein) and not to say,
"Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment
shall take effect. 12 (a) "Therefore they that were scattered abroad, went everywhere,
preaching the word. But I would have thee admire how even in a season of calamity they
neglected not the preaching. "Hearing and seeing the miracles which he did.
(Recapitulation, v. 4-6. Just as in the case of Moses by contrast (with the magicians) the
miracles were evident miracles, so here also. There was magic, and so these signs were
manifest. (b) "For unclean spirits came out of many that were possessed with them "(v. 7);
for this was a manifest miracle:-not as the magicians did: for the other (Simon), it is
likely, bound (men with spells);-"and many," it says, "that were palsied and lame were
healed. There was no deceit here: for it needed but that they should walk and work. "And
to him they all gave heed, saying, This (man) is the Power of God. (v. 10. And that was
fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets
in My name."-(Matt. xxiv. 24. "And to him they had regard, because that of long time he
had bewitched them with sorceries. (v. 11. (a) And yet there ought to have been not one
demoniac there, seeing that of a long time he had been bewitching them with sorceries: but
if there were many demoniacs, many palsied, these pretences were not truth. But Philip
here by his word also won them over, discoursing concerning the kingdom of Christ. (v. 12.
"And Simon," it says, "being baptized, continued with Philip (v. 13):

13 not for faith's sake, but in order that he might become such (as he). (b) But why did
they not correct him instantly? They were content with his condemning himself. For this
too belonged to their work of teaching (thj didaskaliaj) But when he had not power to
resist, he plays the hypocrite, just as did the magicians, who said, "This is the finger
of God. And indeed that he might not be driven away again, therefore he "continued with
Philip," and did not part from him. "And when the Apostles which were at Jerusalem," etc.
(v. 13, 14. See how many things are brought about by God's Providence through the death of
Stephen! (a) "But they," it says, "having come down, prayed for them that they might
receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their
hands upon them, and they received the Holy Ghost. (v. 15-17. Seest thou that it was not
to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For
it is not all one, to obtain remission of sins, and to receive such a power. (b) By
degrees it is, that those receive the gift. It was a twofold sign: both the giving to
those, and the not giving to this man. Whereas then this man ought, on the contrary, to
have asked to receive the Holy Ghost, he, because he cared not for this, asks power to
give It to others.

14 And yet those received not this power to give: but this man wished to be more
illustrious than Philip, he being among the disciples! (a) "He offered them money. (v. 18,
19. What? had he seen the others doing this? had he seen Philip? Did he imagine they did
not know with what mind he came to them? (b) "Thy money with thee to perdition" (v. 20):
since thou hast not used it as it ought to be used. These are not words of imprecation,
but of chastisement. "To thee," he says, be it (to thee): being such. As if one should
say, Let it perish along with thy purpose. Hast thou so mean conceptions of the gift of
God, that thou hast imagined it to be altogether a thing of man? It is not this. (a)
Wherefore also Peter well calls the affair a gift: "Thou hast thought that the gift of God
may be purchased with money. Dost thou observe how on all occasions they are clean from
money? "For thine heart is not right in the sight of God. (v. 21. Dost thou see how he
does all of malice? To be simple, however, was the thing needed. (b) For had it been done
with simplicity, he would have even welcomed his willing mind. Seest thou that to have
mean conceptions of great things is to sin doubly? Accordingly, two things he bids him:
"Repent and pray, if haply the thought of thine heart may be forgiven thee. (v. 22.

15 Seest thou it was a wicked thought he had entertained? Therefore he says, "If haply it
may be forgiven thee: because he knew him to be incorrigible. (a) "For I perceive that
thou art in the gall of bitterness, and in the bond of iniquity. (v. 23. Words of
exceeding wrath! But otherwise he did not punish him: that faith may not thereafter be of
compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce
the subject of repentance: or also, because it suffices for correction to have convicted
him, to have told him what was in his heart, to have brought him to confess himself
overcome (oti ealw). For that he says, "Pray ye for me," is a confession thathe has done
wrong. Observe him, what a miscreant he is; when he was convicted, then he believed: when
again he was convicted, then he became humble. "Seeing his miracles," ["he was amazed,"
and came over. He thought to be able to escape detection: he thought the thing was an art:
but when he had not power to defeat (elein) the Apostles, * * * (b) Again, he fears the
multitude, and is afraid to deny it; and yet he might have said, "I did not know: I did it
in simplicity: but he was struck with dismay first by the former circumstance, that he was
overcome (oti ealw), by the miracles and secondly by this, that his thoughts are made
manifest.

16 Therefore he now takes himself a long wayoff, to Rome, thinking the Apostle would not
soon come there. 17 "And they, when they had testified, and preached the word of the Lord,
returned to Jerusalem. (v. 25.) "Testified," probably because of him (Simon), that they
may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the
word of the Lord, they returned to Jerusalem." Why do they go thither again where was the
tyranny of the bad, where were those most bent upon killing them? Just as generals do in
wars, they occupy that part of the scene of war which is most distressed. "And preached
the Gospel in many villages of the Samaritans." Observe them again, how they do not
(prohgoumenwj) of set purpose come to Samaria, but driven by stress of persecution, just
as it was in the case of Christ; and how when the Apostles go thither, it is to men now
believers, no longer Samaritans. "But when the Apostles," it says, "which were at
Jerusalem heard this, they sent unto them Peter and John. Sent" them, again, to rid them
of magic. And besides, (the Lord) had given them a pattern at the time when the Samaritans
believed. "And in many villages," it says, "of the Samaritans, they preached the Gospel."
(John iv. 39.) Observe how actively employed even their journeys were, how they do nothing
without a purpose.

18 Such travels should we also make. And why do I speak of travels? Many possess villages
and lands, and give themselves no concern, nor make any account of this. That baths may be
provided, their revenues increased, courts and buildings erected, for this they take
plenty of pains: but for the husbandry of souls, not so. When you see thorns-answer me-you
cut them up, you burn, you utterly destroy them, to rid your land of the hurt thence
arising. And seest thou the laborers themselves overrun with thorns, and dost not cut them
up, and art thou not afraid of the Owner Who shall call thee to account? For ought not
each individual believer to build a Church, to get a Teacher, to cooperate (sunai resqai)
(with him), to make this above all his object, that all may be Christians? Say, how is it
likely thy laborer should be a Christian, when he sees thee so regardless of his
salvation? Thou canst not work miracles, and so convert (peisai) him. By the means which
are in thy power, convert him; by kindness, by good offices, by gentleness, by courting
(kolakeia) him, by all other means. Market-places, indeed, and baths, the most do provide;
but no Churches: nay, sooner everything than this! Wherefore I beseech and implore, as a
favor I entreat, yea as a law I lay it down, that there be no estate to be seen destitute
of a Church. Tell not me, There is one hard by; there is one in the neighboring
properties;

19 the expense is great, the income not great. If thou have anything to expend upon the
poor, expend it there: better there than here. Maintain a Teacher, maintain a Deacon, and
a sacerdotal body complete. As by a bride, whether a wife whom thou takest, or a daughter
whom thou givest in marriage, so act by the Church: give her a dowry. So shall thy estate
be filled with blessing. For what shall not be there of all that is good? Is it a small
thing, tell me, that thy wine-press should be blessed; a small thing, tell me, that of thy
fruits God is the first to taste, and that the first fruits are there (with Him)? And then
even for the peace of the laboring people this is profitable. Then as one whom they must
respect, there will be the presbyter among them and this will contribute to the security
of the estate. There will be constant prayers there through thee (infra, note 1, p. 119)
hymns and Communions through thee; the Oblation on each Lord's Day. For only consider what
a praise it will be, that, whereas others have built splendid tombs, to have it said
hereafter: "Such a one butt this," thou hast reared Churches! Bethink thee that even until
the coming of Christ thou shalt have thy reward, who hast reared up the altars of God.

20 Suppose an Emperor had ordered thee to build an house that he might lodge there,
wouldest thou not have done everything to please him? And here now it is palace of Christ,
the Church, the Church which thou buildest. Look not at the cost, but calculate the
profit. Thy people yonder cultivate thy field: cultivate thou their souls: they bring to
thee thy fruits, raise thou them to heaven. He that makes the beginning is the cause of
all the rest: and thou wilt be the cause that the people are brought under Christian
teaching (kathxoumenwn) both there, and in the neighboring estates. Your baths do but make
the peasants less hardy, your taverns give them a taste for luxury, and yet you provide
these for credit's sake. Your markets and fairs, (panhgureij) on the other hand, promote
covetousness. But think now what a thing it would be to see a presbyter, the moving
picture of Abraham, gray-headed, girded up, digging and working with his own hands? What
more pleasant than such a field! Their virtue thrives. No intemperance there, nay, it is
driven away: no drunkenness and wantonness, nay, it is cast out: no vanity, nay, it is
extinguished. All benevolent tempers shine out the brighter through the simplicity of
manners. How pleasant to go forth and enter into the House of God, and to know that one
built it himself:

21 to fling himself on his back in his litter, and after the bodily benefit of his
pleasant airing, be present both at the evening and the morning hymns, have the priest as
a guest at his table, in associating with him enjoy his benediction, see others also
coming thither! This is a wall for his field, this in security. This is the field of which
it is said," The smell of a full field which the Lord hath blessed. (Gen. xxvii. 27. If,
even without this, the country is pleasant, because it is so quiet, so free from
distraction of business, what will it not be when this is added to it? The country with a
Church is like the Paradise of God. No clamor there, no turmoil, no enemies at variance,
no heresies: there you shall see all friends, holding the same doctrines in common. The
very quiet shall lead thee to higher views, and receiving thee thus prepared by
philosophy, the presbyter shall give thee an excellent cure. For here, whatever we may
speak, the noise of the market drives it all out: but there, what thou shalt hear, thou
wilt keep fixed in thy mind. Thou wilt be quite another man in the country through him:
and moreover to the people there he will be director, he will watch over them both by his
presence and by his influence in forming their manners. And what, I ask, would be the
cost? Make for a beginning a small house (en tacei naou) to serve as temple.

22 Thy successor will build a porch, his successor will make other additions, and the
whole shall be put to thy account. Thou givest little, and receivest the reward for the
whole. At any rate, make a beginning: lay a foundation. Exhort one another, vie one with
another in this matter. But now, where there is straw and grain and such like to be
stored, you make no difficulty of building: but for a place where the fruits of souls may
be gathered in, we below not a thought; and the people are forced to go miles and miles,
and to make long journeys, that they may get to Church! Think, how good it is, when with
all quietness the priest presents himself in the Church, that he may draw near unto God,
and say prayers for the village, day by day, and for its owner! Say, is it a small matter,
that even in the Holy Oblations evermore thy name is included in the prayers, and that for
the village day by day prayers are made unto God?-How greatly this profits thee for all
else! It chances that certain (great) persons dwell in the neighborhood, and have
overseers: now to thee, being poor, one of them will not deign even to pay a visit: but
the presbyter, it is likely, he will invite, and make him sit at his table. How much good
results from this! The village will in the first place be free from all evil suspicion.
None will charge it with murder, with theft:

23 none will suspect anything of the kind.-They have also another comfort, if sickness
befall, if death.-Then again the friendships formed there by people as they go side by
side (to and from the Church) are not struck up at random and promiscuously: and the
meetings there are far more pleasant than those which take place in marts and fairs. The
people themselves also will be more respectable, because of their presbyter. How is it you
hear that Jerusalem was had in honor in the old times above all other cities? Why was
this? Because of the then prevailing religion. Therefore it is that where God is honored,
there is nothing evil: as, on the contrary, where He is not honored, there is nothing
good. It will be great security both with God and with men. Only, I beseech you, that ye
be not remiss: only may you put your hand to this work. For if he who brings out "the
precious from the vile," shall be "as the mouth of God" (Jer. xv. 19); he who benefits and
recovers so many souls, both that now are and that shall be even until the coming of
Christ, what favor shall not that person reap from God! Raise thou a garrison against the
devil: for that is what the Church is. Thence as from headquarters let the hands go forth
to work: first let the people hold them up for prayers, and then go their way to work. So
shall there be vigor of body; so shall the tillage be abundant;

24 so shall all evil be kept aloof. It is not possible to represent in words the pleasure
thence arising, until it be realized. Look not to this, that it brings in no revenue: if
thou do it at all in this spirit, then do it not at all; if thou account not the revenue
thou gettest thence greater than from the whole estate beside; if thou be not thus
affected, then let it alone; if thou do not account this work to stand thee more in stead
than any work beside. What can be greater than this revenue, the gathering in of souls
into the threshing-floor which is in heaven! Alas, that ye know not how much it is, to
gain souls! Hear what Christ says to Peter, "Feed My sheep. (John xxi. 15-17. If, seeing
the emperors sheep, or herd of horses, by reason of having no fold or stable, exposed to
depredation, thou wert to take them in hand, and build a fold or stables, or also provide
a shepherd or herdsman to take charge of them, what would not the emperor do for thee in
return? Now, thou gatherest the flock of Christ, and puttest a shepherd over them, and
thinkest thou it is no great gain thou art earning? But, if for offending even one, a man
shall incur so great a punishment, how can he that saves so many, ever be punished? What
sin will he have thenceforth? for, though he have it, does not this blot it out?

25 From the punishment threatened to him that offends, learn the reward of him that saves.
Were not the salvation of even one soul a matter of great importance, to offend would not
move God to so great angel Knowing these things, let us apply ourselves forthwith to this
spiritual work. And let each invite me, and we will together help to the best of our
ability. If there be three joint-owners, let them do it by each beating his part: if but
one, he will induce the others also that are near. Only be earnest to effect this, I
beseech you, that in every way being well-pleasing unto God, we may attain unto the
eternal blessings, by the grace and mercy of our Lord Jesus Christ with Whom to the Father
and the Holy Ghost together be glory, dominion, and honor, now and ever world without end.
Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 19

1 ACTS VIII. 26, 27.-"And the Angel of the Lord spake unto Philip, saying, arise and go
toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
And he arose and went." 2 It seems to me, this (Philip) was one of the seven; for from
Jerusalem he would not have gone southwards, but to the north; but from Samaria it was
"towards the south. The same is desert: so that there is no fear of an attack from the
Jews. And he did not ask, Wherefore? but "arose and went. And, behold," it says, "a man of
Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the
charge of all her treasure, and had come to Jerusalem for to worship, was returning, and
sitting in his chariot read Esaias the prophet. (v. 27, 28. High encomiums for the man,
that he, residing in Ethiopia and beset with so much business, and when there was no
festival going on, and living in that superstitious city, came "to Jerusalem for to
worship. Great also is his studiousness, that even "sitting in his chariot he read. And,"
it says, "the Spirit said unto Philip, Go near, and join thyself to this chariot. And
Philip ran thither to him, and heard him reading the prophet Esaias, and said,
Understandest thou what thou readest? And he said, How can I, except some man should guide
me? (v. 29-31. Observe again his piety; that though he did not understand, he read, and
then after reading, examines. "And he desired Philip that he would come up and sit with
him. The place of the Scripture which he read was this, He was led as a sheep to the
slaughter;

3 and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation
His judgment was taken away: and who shall declare His generation? for His life is taken
from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh
the prophet this? of himself, or of some other man? Then Philip opened his mouth, and
began at the same Scripture, and preached unto him Jesus. (v. 32-35. Observe how it is
Providentially ordered. First he reads and does not understand; then he reads the very
text in which was the Passion and the Resurrection and the Gift. "And as they went on
their way, they came unto a certain water: and the eunuch said, See, here is water; what
doth hinder me to be baptized? (v. 36. Mark the eager desire, mark the exact knowledge.
"And he commanded the chariot to stand still: and they went down both into the water, both
Philip and the eunuch; and he baptized him. And when they were come up out of the water,
the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on
his way rejoicing. (v. 38, 39. But why did the Spirit of the Lord bear him away? (Hereby)
the occurrence was shown to be more wonderful. Even then, the eunuch did not know him.
Consequently this was, done, that Philip might afterwards be a subject of wonder to him.
"For," it says, "he went on his way rejoicing.

4 But Philip was found at Azotus: and passing through he preached in all the cities, till
he came to Caesarea. (v. 40. This (Philip, therefore) was one of the seven; for there in
fact he is afterwards found at Caesarea. It was well and expedient therefore that the
Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip
would have grieved him by declining to comply with his request, the time being not yet
come. (a) But at the same time here was an encouraging assurance for them that they shall
also prevail over the heathen: for indeed the high character (to aciopiston) of the
(first) believers was enough to move them. If however the eunuch had stayed there, what
fault could have been found? [But he knew him not]: for this is why it says, "he went on
his way rejoicing: so that had he known him, he would not have been (so) delighted.

5 "And the Angel of the Lord," etc. (Recapitulation, v. 26. (b) See Angels assisting the
preaching, and not themselves preaching, but calling these (to the work), But the
wonderful nature of the occurrence is shown also by this: that what of old was rare, and
hardly done, here takes place with ease, and see with what frequency! (c) "An eunuch," it
says, "a man of great authority, under Candace, queen of the Ethiopians. (v. 27. For there
women bore rule of old, and this was the law among them. Philip did not yet know for whose
sake he had come into the desert: (d) but what was there to hinder his learning all (these
particulars) accurately, while in the chariot? "Was reading the prophet Esaias. (v. 28.
For the road was desert, and there was no display in the matter. Observe also at what
time: in the most violent heat (of the day). (e) "And the Spirit said unto him. (v. 29.
Not now the Angel but the Spirit urges him. Why is this? "Then," the vision took place, in
grosser form, through the Angel, for this is for them that are more of the body, but the
Spirit is for the more spiritual. And how did He speak to him? Of course, suggested it to
him. Why does not the Angel appear to the other, and bring him to Philip? Because it is
likely he would not have been persuaded, but rather terrified. Observe the wisdom of
Philip:

6 he did not accuse him, not say, "I know these things exactly: did not pay court to him,
and say, "Blessed art thou that readest. But mark his speech, how far it is from harshness
alike and from adulation; the speech rather of a kind and friendly man. "Understandest
thou what thou readest? (v. 30. For it was needful that he should himself ask, himself
have a longing desire. He plainly intimates, that he knows that the other knew nothing:
and says, "Understandest thou what thou readest? at the same time he shows him that great
was the treasure that lay therein. It tells well also, that the eunuch looked not to the
outward appearance (sxhma) (of the man), said not, "Who art thou? did not chide, not give
himself airs, not say that he did know. On the contrary, he confesses his ignorance:
wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he
both knows the matter, and is willing to teach. Look how free he is from haughtiness; the
outward appearance announced nothing splendid. So desirous was he of learning, and gave
heed to his words; and that saying, "He that seeketh, findeth," (Matt. vii. 8. was
fulfilled in him. "And," it says, "he besought Philip, that he would come up and sit with
him. (v. 31. Do you mark the eagerness, the longing desire? But should any say he ought to
have waited for Philip (to speak), (the answer is), he does not know what is the matter:

7 he could not in the least tell what the other was going to say to him, but supposed
merely that he was about to receive some (lesson of) prophecy. And moreover, this was more
respectful, that he did not draw him into his chariot, but besought him. "And Philip," we
have read, "ran to him, and heard him reading; even the fact of his running, showed that
he wished to say (something). "And the place," it says, "of the Scripture which he read
was this: As a sheep He was led to the slaughter. (v. 32. And this circumstance, also, is
a token of his elevated mind, (filosofiaj) that he had in hand this prophet, who is more
sublime than all others. Philip does not relate matters to him just as it might happen,
but quietly: nay, does not say anything until he is questioned. Both in the former
instance he prayed him, and so he does now, saying, "I pray thee of whom speaketh the
prophet this? That he should at all know either that the Prophets speak in different ways
about different persons, or that they speak of themselves in another person-the question
betokens a very thoughtful mind. Let us be put to shame, both poor and rich, by this
eunuch. Then, it says, "they came to a certain water, and he said, Lo, here is water. (v.
36. Again, of his own accord he requests, saying, "What doth hinder me to be baptized? And
see again his modesty:

8 he does not say, Baptize me, neither does he hold his peace; but he utters somewhat
midway betwixt strong desire and reverent fear, saying, "What doth hinder me? Do you
observe that he has the doctrines (of faith) perfect? For indeed the Prophet had the
whole, Incarnation, Passion, Resurrection, Ascension, Judgment to come. And if he shows
exceeding earnestness of desire, do not marvel. Be ashamed, all ye as many as are
unbaptized. "And," it says, "he commanded the chariot to stand still. (v. 38. He spoke,
and gave the order at the same moment, before hearing (Philip's answer). "And when they
were come up out of the water, the Spirit of the Lord caught away Philip; (v. 39) in order
that the occurrence might be shown to be of God; that he might not consider it to be
merely man. "And he went," it says, "on his way rejoicing. (P. 121, note 2. This hints,
that he would have been grieved had he known: for the greatness of his joy, having had the
Spirit also vouchsafed to him, he did not even see things present-"But Philip was found at
Azotus. (v. 40. Great was the gain to Philip also:-that which he heard concerning the
Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own
person. (Bel. & Dr. v. 36; Ez. iii. 12. Thence it appears that he went a long distance,
seeing he "was found at Azotus. (The Spirit) set him there, where he was thenceforth to
preach:

9 "And passing through, he preached in all the cities, until he came to Caesarea." 10 "And
Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went
unto the high priest, and desired of him letters to Damascus to the synagogues, that if he
found any of this way, whether they were men or women, he might bring them bound unto
Jerusalem. (ch. ix. 1, 2. He fiftly mentions Paul's zeal, and shows that in the very midst
of his zeal he is drawn. "Yet breathing out threatenings and slaughter," and not yet sated
with the murder of Stephen, he was not yet glutted with the persecution of the Church, and
the dispersion. Lo, this was fulfilled which was spoken by Christ, that "they which kill
you shall think they offer worship to God. (John xvi. 2. He then in this wise did it, not
as the Jews: God forbid! For that he did it through zeal, is manifest from his going
abroad even to strange cities: whereas they would not have cared even for those in
Jerusalem; they were for one thing only, to enjoy honor. But why went he to Damascus? It
was a great city, a royal city: he was afraid lest that should be preoccupied. And observe
his strong desire and ardor (and), how strictly according to the Law he went to work: he
goes not to the governor, but "to the priest. That if he found any of this way: for so the
believers were called, probably because of their taking the direct way that leads to
heaven.

11 And why did he not receive authority to have them punished there, but brings them to
Jerusalem! He did these things here with more authority. And mark on what a peril he casts
himself. He was not afraid lest he should take any harm, but (yet) he took others also
with him, "that if," it says, "he found any of this way, whether they were men or
women"-Oh, the ruthlessness!-"he might bring them bound. By this journey of his, he wished
to show them all (how he would act): so far were they from being earnest in this matter.
Observe him also casting (people) into prison before this. The others therefore did not
prevail: but this man did prevail, by reason of his ardent mind. "And as he journeyed, he
came near Damascus: and suddenly there shined round about him a light from heaven: and he
fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me?
(v. 3, 4. Why not in Jerusalem? why not in Damascus? That there might be no opening for
different persons to relate the occurrence in different ways, but that he alone should be
the authentic narrator (aciopistoj), he that went for this purpose. In fact, he says this
[both in his oration on the stairs], and when pleading before Agrippa. "Fell to the
earth": (ch. xxii, 6: xxvi. 12) for excess of light is wont to shock, because the eyes
have their measure:

12 it is said also that excess of sound makes people deaf and stunned (as in a fit)
(apoplhgaj). But him it only blinded, and extinguished his passion by fear, so that he
should hear what was spoken. "Saul, Saul," saith He, "why persecutest thou me? And He
tells him nothing: does not say, Believe, nor anything whatever of the kind: but
expostulates with him, all but saying, What wrong, great or small, hast thou suffered from
Me, that thou doest these things? "And he said, Who art Thou Lord? (v. 5) thus in the
first place confessing himself His servant. "And the Lord said, I am Jesus, whom thou
persecutest: think not thy warring is with men. And they which were with him heard the
voice of Paul, but saw no person to whom he answered-for (the Lord) suffered them to be
hearers of what was less important. Had they heard the other Voice, they would not have
believed; but perceiving Paul answering (some person), they marvelled. "But arise, and go
into the city, and it shall be told thee what thou must do. (v. 6. Observe, how He does
not immediately add all, but first softens his mind. In the same way He called the
disciples also a second time. "It shall be told thee," etc.: He gives him good hopes, and
(intimates) that he shall recover his sight also. "And the men which journeyed with him
stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth;

13 and when his eyes were opened, he saw no man: but they led him by the hand, and brought
him into Damascus" (v. 7, 8):-the spoils of the devil (ta skeuh autou), "his goods" (Matt.
xiii. 29), as from some city, yea, some metropolis which has been taken. And the wonder of
it is, the enemies and foes themselves brought him in, in the sight of all! "And for three
days he neither did eat nor drink, being blinded. (v. 9. What could equal this? To
compensate the discouragement in the matter of Stephen, here is encourment, in the
bringing in of Paul: though that sadness had its consolation in the fact of Stephen's
making such an end, yet it also received this further consolation: moreover, the bringing
in of the villages of the Samaritans afforded very great comfort.-But why did this take
place not at the very first, but after these things? That it might be shown that Christ
was indeed risen. This furious assailant of Christ, the man who would not believe in His
death and resurrection, the persecutor of His disciples, how should this man have become a
believer, had not the power of His resurrection been great indeed? Be it so, that the
other Apostles favored (His pretensions ): what say you to this man? Why then not
immediately after His resurrection? That his hostility might be more clearly shown as open
war. The man who is so frantic as even to shed blood and cast men into prisons, all at
once believes!

14 It was not enough that he had never been in Christ's company: the believers must be
warred upon by him with vehement hostility: he left to none the possibility of going
beyond him in fury: none of them all could be so violent. But when he was blinded, then he
saw the proofs of His sovereignty and loving kindness: then he answers, "Lord, what wilt
Thou have me to do? that none may say that he played the hypocrite, he that was even eager
for blood, and went to the priests, and flung himself upon such dangers, in persecuting
and bringing to punishment even them that were in foreign parts-under these circumstances
he now acknowledges His sovereignty. And why was he shone upon by that light not within
the city, but before it? The many would not have believed, since even there (at Jerusalem
when the people heard the voice which came from above, they said that "it thundered" (John
xii. 29, supra, note 2, p. 123); but this man was authority enough in reporting what was
his own affair. And bound he was brought in, though not with bonds upon him: and they drew
him, who had expected to draw the others. "And he eat not, neither drank: he condemned
himself for the past, he confessed, prayed, besought God. But should any say, This was the
effect of compulsion: (we answer) The same thing happened to Elymas: then how came it that
he was not changed? (ch. xiii. de Laud. Pauli Hom. iv. §1, t. ii. p. 491.

15 What (evidence) could be more compulsory than the earthquake at the Resurrection, the
report of the soldiers, the other miracles, the seeing Himself risen? But these things do
not compel (belief) they are calculated to teach (it) (ouk anagkastika alla didaktika).
Why did not the Jews believe when they were told of these things? That he spoke truth was
manifest: for he would not have been changed, had this not happened; so that all were
bound to believe. He was not inferior to them that preached the Resurrection, and was more
credible, by being all at once converted. He had no intercourse with any of the believers;
it was at Damascus that he was converted, or rather before he came to Damascus that this
happened to him. I ask the Jew: Say, by what was Paul converted? He saw so many signs, and
was not converted: his teacher (Gamaliel, supra, p. 87, note 1) was converted, and he
remained unconverted. Who convinced him-and not only convinced, but all at once inspired
him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself
for Christ's sake? The truth of the facts is manifest.

16 But, as I said, for the present let us take: shame to ourselves (when we think of) the
eunuch, both in his baptism and his reading. Do ye mark how he was in a station of great
authority, how he was in possession of wealth, and even on his journey allowed himself no
rest? What must he have been at home, in his leisure hours, this man who rested not even
on his travels? What must he have been at night? Ye that are in stations of dignity, hear:
imitate his freedom from pride, (de Lazaro, Conc. iii. §3, t. i. p. 748. c) his piety.
Though about to return home, he did not say to himself: "I am going back to my country,
there let me receive baptism; those cold words which most men use! No need had he of
signs, no need of miracles: from the Prophet merely, he believed. (b) But why is it (so
ordered) that he sees (Philip) not before he goes to Jerusalem, but after he has been
there? It was not meet that he should see the Apostles under persecution. Because he was
yet weak, the Prophet was not easy; (but yet the Prophet) catechized him. For even now, if
any of you would apply himself to the study of the Prophets, he would need no miracles.
And, if you please, let us take in hand the prophecy itself. "He was led as a sheep to the
slaughter; and like a lamb dumb before his shearer, so opened He not His mouth:

17 in His humiliation His judgment was taken away: and who shall declare His generation?
for His life is taken from the earth. (v. 22, 23. It is likely he had heard that He was
crucified, [and now he learns], that "His life is taken away from the earth," and the rest
that "He did no sin, nor deceit in His mouth: that He prevailed to save others also: [and]
who He is, Whose generation is unutterable. It is likely he had seen the riven rocks there
(on the spot), and (had heard) how the veil was rent, and how there was darkness, and so
forth: and all these things Philip mentioned, merely taking his text from the Prophet. It
is a great thing, this reading of the Scriptures! That was fulfilled which was spoken by
Moses, "Sitting, lying down, rising up, and walking, remember the Lord thy God. (Deut. vi.
7. For the roads, especially when they are lonely, give us opportunity for reflection,
there being none to disturb us. Both this man is on the road and Paul on the road: howbeit
the latter no than draws, but Christ alone. This was too great a work for the Apostles:
and, greater still, in that, the Apostles being at Jerusalem, and no person of authority
at Damascus, he nevertheless returned thence converted: yet those at Damascus knew that he
did not come from Jerusalem converted, for he brought letters, that he might put the
believers in bonds.

18 Like a consummate Physician, when the fever was at its height, Christ brought help to
him: for it was needful that he should be quelled in the midst of his frenzy. For then
most of all would he be brought down, and condemn himself as one guilty of dreadful
audacity. (a) For these things Paul deplores himself, saying, "Howbeit for this cause I
obtained mercy, that in me first Jesus Christ might show all His long suffering. (1 Tim.
i. 13-16. Verily one has reason to admire this eunuch. He did not see Christ, he saw no
miracle: he beheld Jerusalem standing yet entire (sunestwta): he believed Philip. How came
he to behave thus? His soul was earnest (memerimnhmenh). Yet the thief (on the cross) had
seen miracles: the wise men had seen a star; but this man, nothing of the kind. So great a
thing is the careful reading of the Scriptures! What of Paul then! did he not study the
law? But he, it seems to me, was specially reserved, for the purpose which I have already
mentioned by anticipation, because Christ would fain draw to Himself the Jews by
inducements from every quarter. For had they been in their right mind, nothing was so
likely to do them good as this; for this, more than miracles and all else, was calculated
to attract them: as, on the other hand, nothing is so apt to prove a stumbling block to
men of duller minds. See then how, after the Apostle, we have God also doing miracles.

19 They accused the Apostles after these [miracles of theirs]; they cast them into prison:
see thereupon God doing the miracles. For instance, the bringing them out of prison, was
His miracle: the bringing Philip, His miracle: the bringing Paul over, was His.-Observe in
what way Paul is honored, in what way the eunuch. There, Christ appears, probably because
of his hardness, and because Ananias would not (else) have been persuaded. Conversant with
these wonders, let us show ourselves worthy. But many in these times, even when they come
to church, do not know what is read; whereas the eunuch, even in public (ep agoraj) and
riding in his chariot, applied himself to the reading of the Scriptures. Not so you: none
takes the Bible in hand: nay, everything rather than the Bible. 20 Say, what are the
Scriptures for? For as much as in you lies, it is all undone. What is the Church for? Tie
up the Bibles: perhaps the judgment would not be such, not such the punishment: if one
were to bury them in dung, that he might not hear them, he would not so insult them as you
do now. For say, what is the insult there? That the man has buried them. And what here?
That we do not hear them. Say, when is a person most insulted-when he is silent, and one
makes no answer, or, when he does speak (and is unheeded)? So that the, insult is greater
in the present case, when He does speak and thou wilt not hear: greater the contempt.
"Speak not to us" (Is. xxx. 10), we read, they said of old to the Prophets: but ye do
worse, saying, Speak: we will not do. For there they turned them away that they should not
even speak, as feeling that from the voice itself they got some sort of awe and
obligation; whereas you, in the excess of your contempt, do not even this. Believe me, if
you stopped our mouths by putting your hands over them, the insult would not be so great
as it is now. For say, whether shows greater contempt, he that hears, even when hindering
by this action, or, he that will not even hear?

21 Say-if we shall look at it as a case of an insult offered-suppose one person to check
the party insulting him, and to stop his mouth, as being hurt by the insults, and another
person to show no concern, but pretend not even to hear them: whether will show most
contempt? Would you not say the latter? For the former shows that he feels himself hit:
the latter all but stops the mouth of God. Did ye shudder at what was said? Why, the mouth
by which God speaks, is the mouth of God. Just as our mouth is the mouth of our soul,
though the soul has no mouth, so the mouth of the Prophets is the mouth of God. Hear, and
shudder. There, common (to the whole congregation) stands the deacon crying aloud, and
saying, "Let us attend to the reading. It is the common voice of the whole Church, the
voice which he utters, and yet none does attend. After him begins the Reader, "The
Prophecy of Esaias," and still none attends, although Prophecy has nothing of man in it.
Then after this, he says, "Thus saith the Lord, and still none attends. Then after this
punishments and vengeances, and still even then none attends. But what is the common
excuse? "It is always the same things over again. This it is most of all, that ruins you.
Suppose you knew the things, even so you certainly ought not to turn away:

22 since in the theatres also, is it not always the same things acted over again, and
still you take no disgust? How dare you talk about "the same things," you who know not so
much as the names of the Prophets? Are you not ashamed to say, that this is why you do not
listen, because it is "the same things over again," while you do not know the names of
those who are read, and this, though always hearing the same things? You have yourself
confessed that the same things are said. Were I to say this as a reason for finding fault
with you, you would need to have recourse to quite a different excuse, instead of this
which is the very thing you find fault with.-Do not you exhort your son? Now if he should
say, "Always the same things! would not you count it an insult? It would be time enough to
talk of "the same things," when we both knew the things, and exhibited them in our
practice. Or rather, even then, the reading of them would not be superfluous. What equal
to Timothy? tell me that: and yet to him says Paul, "Give attention to reading, to
exhortation. (1Tim. iv. 13. For it is not possible, I say not possible, ever to exhaust
the mind of the Scriptures. It is a well which has no bottom. "I said," saith the
Preacher, "I am become wise: and then it departed from me."- (Eccles. vii. 24.

23 Shall I show you that the things are not "the same? How many persons, do you suppose,
have spoken upon the Gospels? And yet all have spoken in a way which was new and fresh.
For the more one dwells on them, the more insight does he get, the more does he behold the
pure light. Look, what a number of things I am going to speak of:-say, what is narrative?
what is prophecy? what is parable? what is type? what is allegory? what is symbol? what
are Gospels? Answer me only to this one point, which is plain: why are they called
Gospels, "good tidings? And yet ye have often heard that good news ought to have nothing
sad in it: yet this "good news" has abundance of sadness in it. "Their fire," it saith,
"shall never be quenched: their worm shall not die: (Mark ix. 44. "Shall appoint his
portion," it saith, "with the hypocrites," with them that are "cut asunder: then shall He
say, I know you not: Depart from Me, ye that work iniquity. (Matt. xxiv. 51; vii. 23.
Surely, we do not deceive ourselves, when we imagine that we tell you in your own mother-
tongue ('Ellhnisti) these good tidings? You look downcast; you are stunned; you are struck
all of a heap, unable to hold up your heads. "Good news" should have nothing in it of a
duty to be done, but rather should counsel what is good: whereas these "Gospels" have
endless duties to be done.

24 And again, to mention other things, as for instance, Except a man hate father and
mother, he is not worthy of Me" (Luke xiv, 26): and "I am not come to bring peace upon
earth, but a sword" (Matt. x. 34; Luke xii. 51): and "In the world ye shall have
tribulation-John xvi. 33. excellent good tidings these, are they not! For good news is
such as this-"You shall have this and that good thing: as in common life men say one to
another, "What shall I have for my good news? Your father is coming, or, your mother: he
does not say, "You must do this or that."-Again, tell me, how do the Gospels differ from
the Prophets? Why are not the Prophecies also called Gospels, good tidings? For they tell
the same things: for instance, "The lame shall leap as an hart. (Is. xxxv. 6. "The Lord
shall give the word to them that preach the Gospel" (Ps. lxviii. 11): and, "A new heaven
and a new earth. (Is. lxv. 17. Why are not those also called Gospels? But if, while you do
not so much as know what "Gospels" mean, you so despise the reading of the Scriptures,
what shall I say to you?-Let me speak of something else. Why four Gospels? why not, ten?
why not twenty? If "many have taken in hand to set forth a narrative" (Luke i. 1), why not
one person? Why they that were disciples (i.e. Apostles)? why they that were not
disciples? But why any Scriptures at all?

25 And yet, on the contrary, the Old Testament says, "I will give you a New Testament.
(Jer. xxxi. 31. Where are they that say, "Always the same things? If ye knew these, that,
though a man should live thousands of years, they are not "the same things," ye would not
say this. Believe me, I will not tell you the answers to any of these questions; not in
private, not in public: only, if any find them out, I will nod assent. For this is the way
we have made you good-for-nothing, by always telling you the things ready to your hands,
and not refusing when we ought. Look, you have questions enough: consider them, tell me
the reasons. Why Gospels? Why not Prophecies? Why duties, to be done, in the Gospels? If
one is at a loss, let another seek the answer, and contribute each to the others from what
he has: but now we will hold our peace. For if what has been spoken has done you no good,
much less would it, should we add more. We only pour water into a vessel full of holes.
And the punishment too is all the greater for you. Therefore, we will hold our peace.
Which that we may not have to do, it rests with yourselves. For if we shall see your
diligence, perhaps we will again speak, that both ye may be more approved, and we may
rejoice over you, in all things giving glory to the God and Father of our Lord Jesus
Christ:

26 to Him be glory and dominion now and ever, and world without end. Amen.

HOMILY 20

1 ACTS IX. 10, 12.-"And there was a certain disciple at Damascus, named Ananias; and to
him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord
said unto him, Arise, and go into the street which is called Straight, and inquire in the
house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a
vision a man named Ananias coming in, and putting his hand on him, that he might receive
his sight." 2 What may be the reason that He neither drew any one of high authority and
importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was,
because it was not meet that he should be induced by men, but only by Christ Himself: as
in fact this man taught him nothing, but merely baptized him; for, as soon as baptized
(fwtisqeij), he was to draw upon himself the grace of the Spirit, by his zeal and
exceeding earnestness. And that Ananias was no very distinguished person, is plain. For,
"the Lord," it says, "spake unto him in a vision, and Ananias answered and said, Lord, I
have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem. (v.
13. For if he spoke in objection to Him, much more would he have done so, had He sent an
Angel. And this is why, in the former instance, neither is Philip told what the matter is;
but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe
here how the Lord. relieves him of his fear: "He is blind," saith He, "and prayeth, and
art thou afraid? In the same way Moses also is afraid: so that the words betokened that he
was afraid, and shrunk from the task, not that he did not believe. He said," have heard
from many concerning this man. What sayest thou? God speaketh, and thou hesitatest? They
did not yet well know the power of Christ.

3 "And here he hath authority from the chief priests to bind all that call on Thy name.
(v. 14. How was that known? It is likely that they, being in fear, made minute enquiries.
He does not say this, as thinking that Christ does not know the fact, but, "such being the
case, how," says he, "can these things be? As in fact those (in the Gospel) say, "Who can
be saved?"-(Mark x. 26. This is done, in order that Paul may believe him that shall come
to him: "he hath seen in a vision: it hath showed him beforehand: "he prayeth," saith (the
Lord): fear not. And observe, He speaks not to him of the success achieved: teaching us
not to speak of our achievements. And, though He saw him afraid, for all this He said it
not. "Thou shall not be disbelieved:""he hath seen," saith He, "in a vision a man (named)
Ananias: for this is why it was "in a vision," namely, because he was blind. And not even
the exceeding wonderfulness of the thing took possession of the disciple's mind, so
greatly was he afraid But observe: Paul being blind, in this way He restored to. sight.
"But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My
name before the Gentiles, and kings, and the children of Israel: for I will show him how
great things he must suffer for My name's sake. (v. 15, 16.

4 "Not only," saith He, "shall he be a believer, but even a teacher, and great boldness
shall he show: before Gentiles and kings'-such shall be the spread of the doctrine!-that
just as He astonished (him) by the former, so He may (startle him even more) by the
latter. "And Ananias went, and entered into the house, and laid his hands upon him, and
said, Brother Saul"-he straightway addresses him as a friend by that name-"Jesus, Who
appeared unto thee in the way in which thou camest"-and yet Christ had not told him this,
but he learnt it from the Spirit-" hath sent me unto thee, that thou mayest receive thy
sight, and be filled with the Holy Ghost. (v. 17. As he said this, he laid his hands upon
him. "And immediately there fell from his eyes as it had been scales. (v. 18. Some say
this was a sign of his blindness. Why did he not blind his eyes (entirely)? This was more
wonderful, that, with his eyes open, he did not see: (v. 8) which was just his case in
respect of the Law, until the Name of Jesus was put on him. "And he received sight
forthwith, and arose, and was baptized. And having taken food, he recovered strength. (v.
19. He was faint, therefore, both from his journey and from his fear; both from hunger,
and from dejection of mind. Wishing therefore to deepen his dejection, He made the man
blind until the coming of Ananias:

5 and, that he might not imagine the blindness to be (only) fancy, this is the reason of
the scales. He needed no other teaching: that which had befallen was made teaching (to
him). "And he was with the disciples which were at Damascus certain days. And straightway
in the synagogues he preached Jesus, that He is the Son of God. (v. 20. See, straightway
he was a teacher in the synagogues. He was not a ashamed of the change, was not afraid
while the very things in which he was glorious afore-time, the same he destroyed. Even
from his first appearance on the stage here was a man, death-dealing, ready for deeds of
blood: seest thou what a manifest sign (was here)? And with this very thing, he put all in
fear: for, said they, Hither also is he come for this very thing. "But all that heard him
were amazed, and said: Is not this he that destroyed them which called on this name in
Jerusalem, and came hither for that intent, that he might bring them bound unto the chief
priests? But Saul increased the more in strength, and confounded the Jews which dwelt at
Damascus, proving that this is very Christ. (v. 21, 22. As one learned in the Law, he
stopped their mouths, and suffered them not to speak. They thought they were rid of
disputation in such matters, in getting rid of Stephen, and they found another, more
vehement than Stephen.

6 (Recapitulation. But let us look at what relates to Ananias. The Lord said not to him,
Converse with him, and catechize him. For if, when He said, "He prayeth, and hath seen a
man laying his hands upon him. (v. 11, 12. He did not persuade him, much less had He said
this. So that he shall not disbelieve thee, "he hath seen in a vision. Observe how in the
former instance neither is Philip told all immediately. Fear not, He saith: "for this man
is a chosen vessel for Me. (v. 15. He more than sufficiently released him of his fear, if
the case be so that this man shall be so zealous in our cause, as even to suffer many
things. And justly he is called "a vessel" (or, instrument)-for reason shows that evil is
not a physical quality: "a vessel of election" (or, chosen instrument), He saith; for we
choose that which is approved. And let not any imagine, that (Ananias) speaks in unbelief
of what was told him, as imagining that Christ was deceived: far from it! but affrighted
and trembling, he did not even attend to what was said, at hearing the name of Paul.
Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear
had prepossessed his soul: "see," he says, "to whom Thou art betraying me: `and hither for
this very purpose is he come, to bind all that call upon Thy Name.' I fear, lest he take
me to Jerusalem:

7 why dost Thou cast me into the mouth of the lion? He is terrified, even while he speaks
these words; that from every quarter we may learn the energetic character (arethn) of the
man. For that these things should be spoken by Jews, were nothing wonderful: but that
these (the believers) are so terrified, it is a most mighty proof of the power of God.
Both the fear is shown, and the obedience greater after the fear. For there was indeed
need of strength. Since He says, "a vessel of election," that thou mayest not imagine that
God is to do all, He adds, "to bear My Name before Gentiles and kings, and the children of
Israel. Ananias has heard what he most desired-that against the Jews also he will take his
stand: this above all gave him courage. "For I," saith He, "will show him how great things
he must suffer for My Name's sake. At the same time also this is said by way of putting
Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not
willing even to baptize him! "It is well," saith he: "let him continue blind" (this is why
he says these words): "he is blind: why dost Thou at all bid me open his eyes, that he may
bind (men) again? Fear not the future:

8 for that opening of his eyes he will use not against you, but for you (with reference to
that saying, "That he may receive his sight" (v. 12), these words are spoken): for not
only will he do you no harm, but he "will suffer many things. And what is wonderful indeed
is, that he shall first know "how great things he shall suffer," and then shall take the
field against the perils.-" Brother Saul, the Lord Jesus"-he saith not," Who made thee
blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest
receive thy sight" (v. 17): observe this man also, how he utters nothing boastful, but
just as Peter said in the case of the lame man, "Why look ye on us, as though by our own
power or holiness we had made him to walk," (ch. iii. 12) so here also he saith, "Jesus,
Who appeared unto thee. (b) Or, (he saith it) that the other may believe: and he saith
not, He that was crucified, the Son of God, He that doeth wonders: but what? "He that
appeared unto thee: (speaking) from what the other knew: as Christ also added no more,
neither said, I am Jesus, the Crucified, the Risen: but what? "Whom thou persecutest.
Ananias said not, "The persecuted," that he may not seem as it were to rave over him
(epenqousian), to deride him, "Who appeared unto thee in the way: and yet He did not
(visibly) appear, but was seen by the things done.

9 And immediately he added, wishing to draw a veil over the accusation: "That thou mayest
receive thy sight. I came not to reprove the past, but to bestow the gift: "that thou
mayest receive thy sight, and be filled with the Holy Ghost. (a) With hands laid on, he
spake these words. "And immediately there fell from his eyes," etc. (v. 18: a double
blindness is removed.-And why saith it, "Having taken food, he was strengthened? (v. 19.
Because they that are in such case become relaxed: he had no heart to partake of food
before, until he obtained the mighty gifts. (c) It seems to me, that both Paul and
Cornelius, at the very instant when the words were spoken, received the Spirit. And yet
(in this case) the giver was no great one. So true is it, that there was naught of man's
in the things done, nor aught was done by man, but God was present, the Doer of these
things. And at the same time (the Lord) both teaches him to think modestly of himself, in
that He does not bring him to the Apostles who were so admired, and shows that there is
nothing of man here. He was not filled, however, with the Spirit which works signs: that
in this way also his faith might be shown; for he wrought no miracles. "And straightway,"
it says, "in the synagogues he preached Jesus"- (v. 20) not that He is risen-not this: no,
nor that He liveth: but what?

10 immediately he strictly expounded the doctrine-"that this is the Son of God. And all
that heard him were amazed," etc. (v. 21. They were reduced to utter incredulity. And yet
they ought not to have wondered only, but to worship and reverence. "Is not this he," etc.
He had not merely been a persecutor, but "destroyed them which called on this Name"-they
did not say, "on Jesus; for hatred, they could not bear even to hear His name-and what is
more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he
associated with the Apostles before. See by how many (witnesses) he is confessed to have
been of the number of the enemies! But Paul not only was not confounded by these things,
nor hid his face for shame, but "increased the more in strength, and confounded the Jews"
(v. 22), i.e. put them to silence, left them nothing to say for themselves, "proving, that
this is very Christ. "Teaching," it says: for this man was a teacher.

11 "And after that many days were fulfilled, the Jews took counsel to kill him." (v. 23.)
The Jews again resort to that valid argument (isxuron sullogismon) of theirs, not now
seeking false-accusers and false-witnesses; they cannot wait for these now: but what do
they? They set about it by themselves. For as they see the affair on the increase, they do
not even use the form of a trial. "But their laying await was known of Saul. And they
watched the gates day and night to kill him." (v. 24.) For this was more intolerable to
them than the miracles which had taken place-than the five thousand, the three thousand,
than everything, in short. And observe him, how he is delivered, not by (miraculous)
grace, but by man's wisdom-not as the apostles were-(ekeinoi ch. v. 19) that thou mayest
learn the energetic (arethn) character of the man, how he shines even without miracles.
"Then the disciples took him by night," that the affair might not be suspected, "and let
him down by the wall in a basket." (v. 25.) What then? having escaped such a danger, does
he flee? By no means, but goes where he kindled them to greater rage.

12 (Recapitulation, v. 20, 21.) "And straightway in the synagogues he preached Jesus" -for
he was accurate in the faith-" that this is the Son of God. But all that heard him were
amazed," etc., for indeed it was incredible. "But Saul increased," etc. Therefore "after
many days" this happens: viz. the Jews "took counsel to kill him. And their laying await
was known of Saul." (v. 22-24.) What does this mean? It is likely that for awhile he did
not choose to depart thence, though many, perhaps, besought him; but when he learnt it,
then he permitted his disciples: for he bad disciples immediately. 13 "Then the
disciples," etc. (v. 25. Of this occurrence he says: "The ethnarch of Aretas the king kept
the city of the Damascenes with a garrison, desiring to apprehend me. (2. Cor. xi. 32. But
observe the Writer here, that he does not tell the story ambitiously, and so as to show
what an important person Paul was, saying, "For they stirred up the king," and so forth:
but only, "Then the disciples took him by night, and let him down by the wall-in a basket:
for they sent him out alone, and none with him. And it was well they did this: the
consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him
out, as bound to provide for his safety by flight: but he did just the contrary-he leaped
into the midst of those who were mad against him. This it is to be on fire, this to be
fervent indeed! From that day forth he knew all the commands which the Apostles had heard:
"Except a man take up his cross, and follow Me. (Matt. x. 38. The very fact that he had
been slower to come than the rest made him more zealous: for "to whom much is forgiven"
(Luke vii. 47) the same will love more, so that the later he came, the more he loved: * *
* and having done ten thousand wrongs, be thought he could never do enough to cast the
former deeds into the shade. "Proving" (v. 22), it says: i.e. with mildness teaching.

14 And observe, they did not say to him, Thou art he that destroyed: why art thou changed?
for they were ashamed: but they said it to themselves. For he would have said to them,
This very thing ought to teach you, as in fact he does thus plead in his speech before
Agrippa. Let us imitate this, man: let us bear our souls in our hands ready to confront
all dangers.-(That he fled from Damascus) this was no cowardice: he preserved himself for
the preaching. Had he been a coward, he would not have gone to Jerusalem, would not
immediately have commenced teaching: he would have abated somewhat of his vehemence: for
he bad been taught by the fate of Stephen. He was no coward, but he was also prudent
(oikonomikoj) (in husbanding himself). Wherefore he thought it no great thing to die for
the Gospel's sake, unless he should do this to great advantage: willing not even to see
Christ, Whom most of all he longed to see, while the work of his stewardship among men was
not yet complete. (Phil. i. 23, 24). Such ought to be the soul of a Christian. From his
first appearance from the very outset, the character of Paul declared itself: nay even
before this, even in the things which he did "not according to knowledge" (Rom. x. 2), it
was not by man's reasoning that he was moved to act as he did.

15 For if, so long afterwards, he was content not to depart, much more at the beginning of
his trading voyage, when he had but just left the harbor! Many things Christ leaves to be
done by (ordinary) human wisdom, that we may learn that (his disciples) were men, that it
was not all everywhere to be done by grace: for otherwise they would have been mere
motionless logs: but in many things they managed matters themselves.-This is not less than
martyrdom,-to shrink from no suffering for the sake of the salvation of the many. Nothing
so delights God. Again will I repeat what I have often said: and I repeat it, because I do
exceedingly desire it: as Christ also did the same, when discoursing concerning
forgiveness: "When ye pray, forgive if ye have aught against any man: (Mark xi. 25. and
again to Peter He said, "I say not unto thee, Forgive until seven times, but until
seventy-times seven. (Matt. xviii. 22. And Himself in fact forgives the transgressions
against Him. So do we also, because we know that this is the very goal of Christianity,
continually discourse thereof. Nothing is more frigid than a Christian, who cares not for
the salvation of others. Thou canst not here plead poverty: for she that cast down the two
mites, shall be thine accuser. (Luke xxi. 1. And Peter said, "Silver and gold have I none.
(Acts iii. 6. And Paul was so poor, that he was often hungered, and wanted necessary food.
Thou canst not plead lowness of birth:

16 for they too were ignoble men, and of ignoble parents. Thou canst not allege want of
education: for they too were "unlearned men. (Acts iv. 13. Even if thou be a slave
therefore and a runaway slave, thou canst perform thy part: for such was Onesimus: yet see
to what Paul calls him, and to how great honor he advances him: "that he may communicate
with me," he says, "in my bonds. (Philem. v. 13. Thou canst not plead infirmity: for such
was Timothy, having often infirmities; for, says the apostle, "Use a little wine for thy
stomach's sake, and thine often infirmities. (1 Tim. v. 23. Every one can profit his
neighbor, if he will fulfil his part. See ye not the unfruitful trees, how strong they
are, how fair, how large also, and smooth, and of great height? But if we had a garden; we
should much rather have pomegranates, or fruitful olive trees: for the others are for
delight to the eye, not for profit, which in them is but small. Such are those men who
only consider their own interest: nay, not such even since these persons are fit only for
burning: whereas those trees are useful both for building and for the safety of those
within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable
to none (Matt. xxv. 1) wherefore they are burned. Such are they who have not nourished
Christ.

17 For observe that none of those are charged with particular sins of their own, with
fornication, for instance, or with perjury; in short, with no sin but the having been of
no use to another. Such was he who buried his talent, showing indeed a blameless life, but
not being useful to another. (ib. 25. How can such an one be a Christian? Say, if the
leaven being mixed up with the flour did not change the whole into its own nature, would
such a thing be leaven? Again, if a perfume shed no sweet odor on those who approach it,
could we call it a perfume? Say not, "It is impossible for me to induce others (to become
Christians)"-for if thou art a Christian, it is impossible but that it should be so. For
as the natural properties of things cannot be gainsaid, so it is here: the thing is part
of the very nature of the Christian. Do not insult God. To say, that the sun cannot shine,
would be to insult Him: to say that a Christian cannot do good, is to insult God, and call
Him a liar. For it is easier for the sun not to give heat, nor to shine, than for the
Christian not to send forth light: it is easier for the light to be darkness, than for
this to be so. Tell me not that it is impossible: the contrary is the impossible. Do not
insult God.

18 If we once get our own affairs in a right state, the other will certainly follow as a
natural and necessary consequence. It is not possible for the light of a Christian to be
hid; not possible for a lamp so conspicuous as that to be concealed. Let us not be
careless. For, as the profit from virtue reaches both to ourselves, and to those who are
benefited by it: so from vice there is a two-fold loss, reaching both to ourselves, and to
those who are injured by it. Let there be (ifyou will) some private man, who has suffered
numberless ills from some one, and let no one take his part, yet let that man still return
good offices; what teaching so mighty as this? What words, or what exhortations could
equal it? What wrath were it not enough to extinguish and soften? Knowing therefore these
things, let us hold fast to virtue, as knowing that it is not possible to be saved
otherwise, than by passing through this present life in doing these good works, that we
may also obtain the good things which are to come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, might,
honor, now and ever, world without end. Amen.

HOMILY 21

1 ACTS IX. 26, 27.-"And when Saul was come to Jerusalem, he assayed to join himself to the
disciples: but they were all afraid of him, and believed not that he was a disciple. But
Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen
the Lord in the way." 2 One may well be much at a loss here to understand how it is that,
whereas in the Epistle to the Galatians Paul says, "I went not to Jerusalem," but "into
Arabia" and" to Damascus," and, "After three years I went up to Jerusalem," and "to see
Peter" (Gal. i. 17), (istorhsai Cat. here the writer says the contrary. (There, Paul
says,) "And none of the Apostles saw I; but here, it is said (Barnabas), brought him to
the Apostles."-Well, then, either (Paul) means, "I went not up with intent to refer or
attach myself to them (anaqesqai)-for what saith he? "I referred not myself, neither went
I to Jerusalem to those who were Apostles before me: or else, that the laying await for
him in Damascus was after his return from Arabia; or else, again, that the visit to
Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the
Apostles, but "assayed to join himself unto the disciples "-as being a teacher, not a
disciple-" I went not," he says, "for this purpose, that I should go to those who were
Apostles before me: certainly, I learnt nothing from them. Or, he does not speak of this
visit, but passes it by, so that the order is, "I went into Arabia, then I came to
Damascus, then to Jerusalem, then to Syria: or else, again, that he went up to Jerusalem,
then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea.

3 Also, the visit "after fourteen years," probably, was when he brought up the [alms to
the] brethren together with Barnabas: (Gal. ii. 1) or else he means a different occasion.
(Acts xi. 30. For the Historian for conciseness, often omits incidents, and condenses the
times. Observe how unambitious the writer is, and how he does not even relate (related in
ch. xxii. 17-21) that vision, but passes it by. "He assayed," it says, "to join himself to
the disciples. And they were afraid of him. By this again is shown the ardor of Paul's
character: not (only) from the mouth of Ananias, and of those who wondered at him there,
but also of those in Jerusalem: "they believed not that he was a disciple: for truly that
was beyond all human expectation. He was no longer a wild beast, but a man mild and
gentle! And observe how he does not go to the Apostles, such is his forbearance, but to
the disciples, as being a disciple. He was not thought worthy of credit. "But Barnabas"-"
Son of Consolation" is his appellation, whence also he makes himself easy of access to the
man: for"he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the
present instance, and in the affair of John (Mark)-" having taken him, brought him to the
Apostles, and related to them how he had seen the Lord in the way. (xv. 39. It is likely
that at Damascus also he had heard all about him:

4 whence he was not afraid but the others were, for he was a man whose glance inspired
fear. "How," it says, "he had seen the Lord in the way, and that He had spoken unto him,
and how in Damascus he had spoken boldly in the name of the Lord. And he was with them
coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28):
these things were demonstrative of the former, and by his acts he made good what was
spoken of him. "And he spake, and disputed with the Hellenists. (v. 29. So then the
disciples were afraid of him, and the Apostles did not trust him; by this therefore he
relieves them of their fear. "With the Hellenists: he means those who used the Greek
tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind
even to see him. "But they," it says, "went about to slay him: a token, this, of his
energy, and triumphant victory, and of their exceeding annoyance at what had happened.
Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent
him to Caesarea. For it says, "When the brethren were aware of this, they brought him down
to Caesarea, and sent him forth to Tarsus" (v. 30), at the same time to preach, and likely
to be more in safety, as being in his own country.

5 But observe, I pray you, how far it is from being the case that everything is done by
(miraculous) grace; how, on the contrary, God does in many things leave them to manage for
themselves by their own wisdom and in a human way; so to cut off the excuse of idle
people: for if it was so in the case of Paul, much more in theirs. "Then, it says, "the
Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and
walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost. (v. 31. He
is about to relate that Peter goes down (from Jerusalem), therefore that you may not
impute this to fear, he first says this. For while there was persecution, he was in
Jerusalem, but when the affairs of the Church are everywhere in security, then it is that
he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because
there was peace, therefore there was no need of his presence. Paul departed, and there was
peace: there is no war nor disturbance. Them, they respected most, as having often stood
by them, and as being held in admiration by the multitude: but him, they despised, and
were more savage against him. See, how great a war, and immediately, peace! See what that
war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea,
the affair of Sapphira took place.

6 Not that, because there was peace, therefore matters became relaxed, but such was the
peace as also to need exhortation. "And it came to pass, as Peter passed throughout all
quarters, he came down also to the saints which dwelt at Lydda. (v. 32. Like the commander
of an army, he went about, inspecting the ranks, what part was compact, what in good
order, what needed his presence. See how on all occasions he goes about, foremost. When an
Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these
were "not drunken," when the lame man was to be healed, when harangues to be made, he is
before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he
(ch. i. 15; ii. 15; iii. 4-12; iv. 8; v. 3-15.): when healings were wrought by the shadow,
still it was he. And look: where there was danger, he was the man, and where good
management (was needed); but where all is calm, there they act all in common, and he
demands no greater honor (than the others). When need was to work miracles, he starts
forward, and here again he is the man to labor and toil. "And there he found a certain man
named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter
said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And. he
arose immediately. (v. 33, 34.

7 And why did he not wait for the man's faith, and ask if he wished to be healed? In the
first place, the miracle served for exhortation to many: hear then how great the gain.
"And all that dwelt at Lydda and Saron saw him, and turned to the Lord. (v. 35. For the
man was notable. "Arise, and make thy bed: he does well to give a proof of the miracle:
for they not only released men of their diseases, but in giving the health they gave the
strength also. Moreover, at that time they had given no proofs of their power, so that the
man could not reasonably have been required to show his faith, as neither in the case of
the lame man did they demand it. (ch. iii. 6. As therefore Christ in the beginning of His
miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but
reasonable, the faith of the parties was first shown; "they brought out their sick into
the streets, but as Peter passed by, his shadow at least might fall upon some of them"
(ch. v. 15); for many miracles had been wrought there; but here this is the first that
occurs. For of the miracles, some were wrought for the purpose of drawing others (to
faith); some for the comfort of them that believed. "Now there was at Joppa a certain
disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of
good works and alms-deeds which she did.

8 And it came to pass in those days, that she was sick, and died: whom when they had
washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and
the disciples had heard that Peter was there, they sent unto him two men, desiring him
that be would not delay to come to them. (v. 36-38). Why did they wait till she was dead?
Why was not Peter solicited (eskulh) before this? So right-minded (filosofountej) were
they, they did not think it proper to trouble (skullein) the Disciples about such matters,
and to take them away from the preaching: as indeed this is why it mentions that the place
was near, seeing they asked this as a thing beside his mark, and not now in the regular
course. "Not to delay to come unto them: for she was a disciple. And Peter arose, and went
with them. And when he was come, they led him into the upper chamber. (v. 39. They do not
beseech, but leave it to him to give her life (swthrian. See what a cheering inducement to
alms is here! "And all the widows," it says, "stood round him weeping, and showing the
coats and garments which Dorcas had made while she was with them. Peter went into the
apartment, as one who took it calmly, but see what an accession came of it!

9 It is not without a meaning that the Writer has informed us of the woman's name, but to
show that the name she bore (ferwnumoj hn) matched her character; as active and wakeful
was she as an antelope. For in many instances there is a Providence in the giving of
names, as we have often told you. "She was full," it says, "of good works: not only of
alms, but "of good works," first, and then of this good work in particular. "Which," it
says, "Dorcas made while she was with them. Great humility! Not as we do; but they were
all together in common, and in company with them she made these things and worked. "But
Peter put them all forth, and kneeled down, and prayed; and turning him to the body said,
Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. (v. 40. Why
does he put them all out? That he may not be confused nor disturbed by their weeping. "And
having knelt down, he prayed. Observe the intentness of his prayer. "And he gave her his
hand. (v. 41. So did Christ to the daughter of Jairus: "And (says the Evangelist) having
taken her by the hand. Mark severally, first the life, then the strength brought into her,
the one by the word, the other by his hand-" And he gave her his hand, and lifted her up,
and when he had called the saints and widows, presented her alive:

10 to some for comfort, because they received back their sister, and because they saw the
miracle, and for kindly support (prostasian) to others. "And it was known throughout all
Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in
Joppa with one Simon a tanner. (v. 42-43. Mark the unassuming conduct, mark the moderation
of Peter, how he does not make his abode with this lady, or some other person of
distinction, but with a tanner: by all his acts leading men to humility, neither suffering
the mean to be ashamed, nor the great to be elated! "Many days; " for they needed his
instruction, who had believed through the miracles.-Let us look then again at what has
been said. 11 "Assayed," it says, "to join himself to the disciples. (Recapitulation, v.
26. He did not come up to them unabashed, but with a subdued manner. "Disciples " they
were all called at that time by reason of their great virtue, for there was the likeness
of the disciples plainly to be seen. "But they were all afraid of him. See how they feared
the dangers, how the alarm was yet at its height in them. "But Barnabas," etc. (v. 27.)-it
seems to me that Barnabas was of old a friend of his-" and related," etc.: observe how
Paul says nothing of all this himself: nor would he have brought it forward to the others,
had he not been compelled to do so. "And he was with them, coming in and going out at
Jerusalem, and speaking boldly in the name of the Lord Jesus. (v. 28, 29. This gave them
all confidence. "But they went about to slay him: which when the brethren knew" etc. (v.
30. Do you observe how both there (at Damascus), and here, the rest take care for him, and
provide for him the means of departure, and that we nowhere find him thus far receiving
(direct supernatural) aid from God? So the energy of his character is betokened. "To
Caesarea, and sent him forth to Tarsus: so that, I suppose, he did not continue his
journey by land, but sailed the rest of it. And this (departure) is Providentially
ordered, that he might preach there also:

12 and so likewise were the plots against him ordered by God's Providence, and his coming
to Jerusalem, that the story about him might no longer be disbelieved. For there he was
"speaking boldly," it says, "in the name of the Lord Jesus; and he spake and disputed
against the Hellenists; and again, "he was with them coming in and going out.-So the
Church throughout all Judea and Galilee and Samaria had peace" -i.e. it increased: and
peace with itself, that peace which is peace indeed: for the war from without would have
done them no harm -" they being edified, and walking in the fear of the Lord, and abounded
in the consolation of the Holy Ghost. And the spirit consoled them both by the miracles
and by the works, and independently of these in the person of each individual. "And it
came to pass, etc. And Peter said unto him, Eneas," etc. (v. 32-34. But before discourse,
before exhortations, he says to the lame man himself, "Jesus Christ maketh thee whole.
This word he believed in any wise, and was made whole. Observe how unassuming he is: for
he said not, "In the Name," but rather as a sign he narrates the miracle itself, and
speaks as its Evangelist. "And having seen him," it says, "all that dwelt in Lydda, and
Saron, turned unto the Lord.-Now there was at Joppa," etc. (v. 35, 36. Observe everywhere
the signs taking place. But let us so believe them, as if we were now beholding them.

13 It is not simply said, that Tabitha died, but that she died, having been in a state of
weakness. And (yet) they did not call Peter until she died; then "they sent and told him
not to delay to come unto them. Observe, they send and call him by others. And he comes:
he did not think it a piece of disrespect, to be summoned by two men: for, it says, "they
sent two men unto him." -Affliction, my beloved, is a great thing, and rivets our souls
together. Not a word of wailing there, nor of mourning. See how thoroughly matters are
cleansed! "Having washed her," it says, "they laid her in an upper chamber: that is, they
did all (that was right)for the dead body. Then Peter having come, "knelt down, and
prayed; and turning him to the body, said, Tabitha, arise. (v. 40. They did not perform
all their miracles with the same ease. But this was profitable for them: for truly God
took thought not only for the salvation of others, but for their own. He that healed so
many by his very shadow, how is it that he now has to do so much first? There are cases
also in which the faith of the applicants coöperated. This is the first dead person that
he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes:
then upon seeing (Peter) she sat up: then from his hand she received strength.

14 "And it was known throughout all Joppa, and many believed in the Lord. (v. 42. Mark the
gain, mark the fruit, that it was not for display. Indeed, this is why he puts them all
out, imitating his Master in this also. 15 For where tears are-or rather, where miracles
are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech
you: although somewhat of the like kind does not take place now, yet in the case of our
dead likewise, a great mystery is celebrating. Say, if as we sit together, the Emperor
were to send and invite some one of us to the palace, would it be right, I ask, to weep
and mourn? Angels are present, commissioned from heaven and come from thence, sent from
the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not
what a mystery it is that is taking place, how awful, how dread, and worthy indeed of
hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for
tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling,
the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then,
thou shouldst do this on the birth of a child: for this in fact is also a birth, and a
better than that. For here she goes forth to a very different light, is loosed as from a
prison-house, comes off as from a contest. "Yes," say you, "it is all very well to say
this, in the case of those of whose salvation we are assured.

16 Then, what ails thee, O man, that even in the case of such, thou dost not take it in
this way? Say, what canst thou have to condemn in the little child? Why dost thou mourn
for it? What in the newly baptized? for he too is brought into the same condition: why
dost thou mourn for him? For as the sun arises clear and bright, so the soul, leaving the
body with a pure conscience, shines joyously. Not such the spectacle of Emperor as he
comes in state to take possession of the city (epibainontapoLewj), not such the hush of
awe, as when the soul having quitted the body is departing in company with Angels. Think
what the soul must then be! in what amazement, what wonder, what delight! Why mournest
thou? Answer me.-But it is only in the case of sinners thou doest this? Would that it were
so, and I would not forbid your mournings, would that this were the object! This
lamentation were Apostolic, this were after the pattern of the Lord; for even Jesus wept
over Jerusalem. I would that your mournings were discriminated by this rule. But when thou
speakest the words of one that would call back (the dead), and speakest of thy long
intimacy and his beneficence, it is but for this thou mournest (not because he was a
sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I too will give a
loose to tears;

17 I, more than thou, the greater the punishment to which he is liable as such: I too will
lament, with such an object. But not thou alone must lament him that is such; the whole
city must do the same, and all that meet you on the way, as men bewail them that are led
to be put to death. For this is a death indeed, an evil death, the death of sinners. But
(with you) all is clean reversed. Such lamentation marks a lofty mind, and conveys much
instruction; the other marks a littleness of soul. If we all lamented with this sort of
lamentation, we should amend the persons themselves while yet living. For as, if it rested
with thee to apply medicines which would prevent that bodily death, thou wouldest use
them, just so now, if this death were the death thou lamentest, thou wouldest prevent its
taking place, both in thyself and in him. Whereas now our behavior is a perfect riddle;
that having it in our power to hinder its coming, we let it take place, and mourn over it
when it has come. Worthy indeed of lamentations are they (when we consider), what time as
they shall stand before the judgment seat of Christ, what words they shall then hear, what
they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil
purpose! Of them too it may be fitly said, "It were good for them had they never been
born. (Mark xiv. 21.

18 For what profit is it, I ask, to have spent so much time to the hurt of his own person?
Had it been spent only to no purpose, were not that, I ask you, punishment enough! If one
who has been an hired servant twenty years were to find that he has had all his labor in
vain, would he not weep and lament, and think himself the most miserable of men? Why, here
is a man who has lost all the labor of a whole life: not one day has he lived for himself,
but to luxury, to debauchery, to covetousness, to sin, to the devil. Then, say, shall we
not bewail this man? shall we not try to snatch him from his perils? For it is, yes, it is
possible, if we will, to mitigate his punishment, if we make continual prayers for him, if
for him we give alms. However unworthy he may be, God will yield to our importunity. For
if Paul showed mercy on one (who had no claims on his mercy), and for the sake of others
spared one (whom he would not have spared), much more is it right for us to do this. By
means of his substance, by means of thine own, by what means thou wilt, aid him: pour in
oil, nay rather, water. Has he no alms-deeds of his own to exhibit? Let him have at least
those of his kindred. Has he none done by himself?

19 At least let him have those which are done for him, that his wife may with confidence
beg him off in that day, having paid down the ransom for him. The more sins he has to
answer for, the greater need has he of alms, not only for this reason, but because the
alms has not the same virtue now, but far less: for it is not all one to have done it
himself, and to have another do it for him; therefore, the virtue being less, let us by
quantity make it the greatest. Let us not busy ourselves about monuments, not about
memorials. This is the greatest memorial: set widows to stand around him. Tell them his
name: bid them all make for him their prayers, their supplications: this will overcome
God: though it have not been done by the man himself, yet because of him another is the
author of the almsgiving. Even this pertains to the mercy of God: "widows standing around
and weeping" know how to rescue, not indeed from the present death, but from that which is
to come. Many have profited even by the alms done by others on their behalf: for even if
they have not got perfect (deliverance), at least they have found some comfort thence. If
it be not so, how are children saved? And yet there, the children themselves contribute
nothing, but their parents do all: and often have women had their children given them,
though the children themselves contributed nothing.

20 Many are the ways God gives us to be saved, only let us not be negligent. 21 How then
if one be poor? say you. Again I say, the greatness of the alms is not estimated by the
quantity given, but by the purpose. Only give not less than thine ability, and thou hast
paid all. How then, say you, if he be desolate and a stranger, and have none to care for
him? And why is it that he has none, I ask you? In this very thing thou sufferest thy
desert, that thou hast none to be thus thy friend, thus virtuous. This is so ordered on
purpose that, though we be not ourselves virtuous, we may study to have virtuous
companions and friends-both wife, and son, and friend-as reaping some good even through
them, a slight gain indeed, but yet a gain. If thou make it thy chief object not to marry
a rich wife, but to have a devout wife, and a religious daughter, thou shall gain this
consolation; if thou study to have thy son not rich but devout, thou shall also gain this
consolation. If thou make these thine objects then wilt thyself be such as they. This also
is part of virtue, to choose such friends, and such a wife and children. Not in vain are
the oblations made for the departed, not in vain the prayers, not in vain the almsdeeds:
all those things hath the Spirit ordered, wishing us to be benefited one by the other.
See: he is benefited, thou art benefited: because of him, thou hast despised wealth, being
set on to do some generous act:

22 both thou art the means of salvation to him, and he to thee the occasion of thine
almsgiving. Doubt not that he shall get some good thereby. It is not for nothing that the
Deacon cries, "For them that are fallen asleep in Christ, and for them that make the
memorials for them. It is not the Deacon that utters this voice, but the Holy Ghost: I
speak of the Gift. What sayest thou? There is the Sacrifice in hand, and all things laid
out duly ordered: Angels are there present, Archangels, the Son of God is there: all stand
with such awe, and in the general silence those stand by, crying aloud: and thinkest thou
that what is done, is done in vain? Then is not the rest also all in vain, both the
oblations made for the Church, and those for the priests, and for the whole body? God
forbid! but all is done with faith. What thinkest thou of the oblation made for the
martyrs, of the calling made in that hour, martyrs though they be, yet even "for martyrs?
It is a great honor to be named in the presence of the Lord, when that memorial is
celebrating, the dread Sacrifice, the unutterable mysteries.

23 For just as, so long as the Emperor is seated, is the time for the petitioner to effect
what he wishes to effect, but when he is risen, say what he will, it is all in vain, so at
that time, while the celebration of the mysteries is going on, it is for all men the
greatest honor to be held worthy of mention. For look: then is declared the dread mystery,
that God gave Himself for the world: along with that mystery he seasonably puts Him in
mind of them that have sinned. For as when the celebration of Emperors' victories is in
progress, then, as many as had their part in the victory receive their meed of praise,
while at the same time as many as are in bonds are set at liberty in honor of the
occasion; but when the occasion is past, he that did not obtain this favor then, no longer
gets any: so is it here likewise: this is the time of celebration of a victory. For, saith
it, "so often as ye eat this bread, ye do show forth the Lord's death. Then let us not
approach indifferently, nor imagine that these things are done in any ordinary sort. But
it is in another sense that we make mention of martyrs, and this, for assurance that the
Lord is not dead: and this, for a sign that death has received its death's blow, that
death itself is dead.

24 Knowing these things, let us devise what consolations we can for the departed, instead
of tears, instead of laments, instead of tombs, our alms, our prayers, our oblations, that
both they and we may attain unto the promised blessings, by the grace and loving-kindness
of His only-begotten Son our Lord Jesus Christ, with Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 22

1 ACTS X. 1-4.-"There was a certain man in Caesarea called Cornelius, a centurion of the
band called the Italian band, a devout man, and one that feared God with all his house,
which gave much alms to the people, and prayed to God alway. He saw in a vision evidently
about the ninth hour of the day an angel of God coming in to him, and saying unto him,
Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he
said unto him, Thy prayers and thine alms are come up for a memorial before God." 2 This
man is not a Jew, nor of those under the Law, but he had already forestalled our manner of
life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch
at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that
this was because of their high rank: God forbid! it was because of their piety. For that
the Scripture mentions their dignified stations, is to show the greatness of their piety;
since it is more wonderful when a person being in a position of wealth and power is such
as these were. What makes the praise of the former is, his undertaking so long a journey,
and this when there was no (festival) season to require it, and his reading on his road,
and while riding in his chariot, and his beseeching Philip, and numberless other points:
and the great praise of the latter is, that he makes alms and prayers, and is a just man,
holding such a command. The reason why the writer describes the man so fully, is, that
none may say that the Scripture history relates falsehoods: "Cornelius," he says, "a
centurion of the band called the Italian band. (v. 1. A "band," speira, is what we now
call a "numerous. "A devout man," he says, "and one that feared God with all his house"
(v. 2):

3 that you may not imagine that it is because of his high station that these things are
done.-When Paul was to be brought over, there is no angel, but the Lord Himself: and He
does not send him to some great one, but to a very ordinary person: but here, on the
contrary, He brings the chief Apostle (to these Gentiles), not sends them to him: herein
condescending to their weakness, and knowing how such persons need to be treated. As
indeed on many occasions we find Christ Himself hasting (to such), as being more infirm.
Or (it may be) because (Cornelius) was not able himself to leave his home. But here again
is a high commendation of alms, just as was there given by means of Tabitha. "A devout
man," it says, "and one that feared God with all his house. Let us hear this, whoever of
us neglect them of our own house, whereas this man was careful of his soldiers also. "And
that gave alms," it says, "to all the people. Both his doctrines and his life were right.
"He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in
to him, and saying unto him, Cornelius. (v. 3. Why does he see the angel? This also was in
order to the full assurance of Peter, or rather, not of him, but of the others, the weaker
ones.

4 "At the ninth hour," when he was released from his cares and was at quiet, when he was
engaged in prayers and compunction. "And when he looked on him, he was afraid. (v. 4.
Observe how what the angel speaks he does not speak immediately, but first rouses and
elevates his mind. At the sight, there was fear, but a fear in moderation, just so far as
served to fix his attention. Then also the words relieved him of his fear. The fear roused
him: the praise mitigated what was unpleasant in the fear. "Thy prayers," saith he, "and
thine alms are come up for a memorial before God. And now send men to Joppa, and call for
one Simon, whose surname is Peter. (v. 5. Lest they should come to a different person, he
designates the man not only by his surname, but by the place. "And the same," saith he,
"is lodging with one Simon a tanner, who hath his house by the seaside. (v. 6. Do you mark
how the Apostles, for love of solitude and quiet, affected the retired quarters of the
cities? "With one Simon a tanner: how then if it chanced that there was another? Behold,
there is another token, his dwelling by the seaside. All three tokens could not possibly
coincide (elsewhere). He does not tell him for what purpose, that he may not take off the
intense desire, but he leaves him to an eager and longing expectation of what he shall
hear.

5 "And when the Angel which spake unto Cornelius was departed, he called two of his
household servants, and a devout soldier of them that waited on him continually; and when
he had declared all these things unto them, he sent them to Joppa. (v. 7, 8. Do you see,
that it is not without purpose that the writer says this? (it shows) that those also "who
waited on him continually" were such as he. "And when he had declared the whole matter
unto them: observe the unassuming character of the man: for he does not say, Call Peter to
me: but, in order also to induce him to come, he declared the whole matter:-this was so
ordered by Providence;-for he did not choose to use the authority of his rank to fetch
Peter to him; therefore "he declared the matter; such was the moderation of the man: and
yet no great notion was to be formed of one lodging with a tanner. "And on the morrow, as
they journeyed, and drew nigh to the city" (v. 9.)-observe how the Spirit connects the
times: no sooner than this, and no later, He Causes this to take place-" Peter about the
sixth hour went up upon the housetop to pray: that is, privately and quietly, as in an
upper chamber. "And he became very hungry, and would have eaten; but while they made
ready, there fell upon him a trance. (v. 10. What means this expression, ekstasij,
"trance? Rather, there was presented to him a kind of spiritual view (qewria):

6 the soul, so to say, was caused to be out of the body (ecesth). "And saw heaven opened,
and, knit at the four corners, a certain vessel descending unto him, as it had been a
great sheet, and let down to the earth: wherein were all manner of fourfooted beasts of
the earth, and wild beasts, and creeping things, and fowls of the air. And there came a
voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never
eaten anything that is common or unclean. And the voice spake unto him again the second
time, What God hath cleansed, that call not thou common. This was done thrice: and the
vessel was received up again into heaven. (v. 11-16. What is this? It is a symbol of the
whole world. The man was uncircumcised: and -for he had nothing in common with the Jews-
they would all accuse him as a transgressor: "thou wentest in to men uncircumcised, and
didst eat with them: (ch. xi. 3). this was a thing altogether offensive to them: observe
then what is providentially managed. He himself also says, "I have never eaten: not being
himself afraid-far be the thought from us-but it is so contrived by the Spirit, in order
that he may have it to say in answer to those accusing him, that he did object: for it was
altogether necessary for them to observe the Law. He was in the act of being sent to the
Gentiles:

7 therefore that these also may not accuse him, see how many things are contrived (by the
Providence of God). For, that it may not seem to be a mere fancy, "this was done thrice. I
said," saith he, "Not so, Lord, for I have never eaten aught common or unclean.-And the
voice came unto him, What God hath cleansed, that call not thou common. (ch. xi. 8, with
x. 14. It seems indeed to be spoken to him, but the whole is meant for the Jews. For if
the teacher is rebuked, much more these. The earth then, this is what the linen sheet
denotes, and the wild beasts in it, are they of the Gentiles, and the command, "Kill and
eat," denotes that he must go to them also; and that this thing is thrice done, denotes
baptism. "What God hath cleansed," saith it, "call not thou common. Great daring!
Wherefore did he object? That none may say that God was proving him, as in the case of
Abraham, this is why he says, "Not so, Lord," etc. not gainsaying-just as to Philip also
He said, "How many loaves have ye? Not to learn, but tempting, or "proving him. And yet it
was the same (Lord) that had discoursed above (in the Law) concerning things clean and
unclean. But in that sheet were also all the four-footed beasts of the earth: the clean
with the unclean. And for all this, he knew not what it meant.

8 "Now while Peter doubted in himself what this vision which he had seen should mean,
behold, the men which were sent from Cornelius had made enquiry for Simon's house, and
stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were
lodged there. But while Peter," it says, "doubted in himself" (v. 17, 18), the men come at
the right moment to solve his doubt: just as (the Lord) suffered Joseph first to be
perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution,
when it has first been in perplexity. His perplexity neither lasts long (when it did
occur), nor (did it occur) before this, but just at the moment when they "asked whether he
were lodging there. While Peter thought on the vision, the Spirit said unto him, Behold,
three men seek thee. Arise therefore, and get thee down, and go with them, doubting
nothing: for I have sent them. (supra, p. 142, and 145, note 7; v. 19, 20. And this again
is a plea for Peter in answer to the disciples, that he did doubt, and was instructed to
doubt nothing. "For I," saith He, "have sent them. Great is the authority of the Spirit!
What God doth, this the Spirit is said to do. Not so the Angel, but having first said,
"Thy prayers and thine alms have ascended, for a memorial before God," to show that he is
sent from thence, then he adds, "And now send men," etc.:

9 the Spirit not so, but, "For I have sent them. Then Peter went down to the men which
were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the
cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one
that feareth God and of good report among all the nation of the Jews, was warned from God
by an holy angel to send for thee into his house, and to hear words of thee. (v. 21, 22.
They speak his praises, so as to persuade him that an Angel has in fact appeared unto him.
"Then called he them in," (b) that they may suffer no harm, "and lodged them: thenceforth
he without scruple takes his meals with them. "And on the morrow Peter went away with
them, and certain brethren from Caesarea accompanied him. And the morrow after, they
entered into Caesarea. (v. 23, 24. The man was a person of note, and it was in a city of
note that he then was.

10 (a) But let us look over again what has been said. "There was a certain man in
Caesarea," etc. (Recapitulation, v. 1, 2. Observe with whom the beginning of the Gentiles
is made-with "a devout man," and one proved to be worthy by his works. For if, though the
case be so, they are still offended, if this had not been the case, what would not have
been the consequence! But mark the greatness of the assurance. (c) To this end all is done
(in the way it is done), and the affair takes its beginning from Judea. (d) "He saw in a
vision, evidently," etc. (v. 3). It was not in his sleep that the Angel appeared to him,
but while he was awake, in the daytime, "about the ninth hour. He saw an Angel of God
coming in unto him, and saying unto him, Cornelius. And when he looked on him, he was
afraid. So occupied was he with himself. Implying, that it was in consequence of the
Angel's calling him by a voice that he saw him; as, had he not called him, he would not
have seen him: so taken up was he with the act in which he was engaged. But the Angel says
to him, "Thy prayers and thine alms are come up for a memorial before God, and now send
men to Joppa, and call for one Simon, who is called Peter. (v. 5.

11 So far, he signified that the sending for him would be for good consequences, but in
what way good, he did not intimate. So, neither does Peter relate the whole matter, but
everywhere, the narratives are in part only, for the purpose of making the hearers apply
their minds to what is said. "Send and call for Simon: in like manner the Angel only calls
Philip. "And as they went on their journey, and drew nigh to the city" (v. 9): in order
that Peter should not be in perplexity too long. "Peter went up upon the housetop," etc.
Observe, that not even his hunger forced him to have recourse to the sheet. "Rise, Peter,"
saith the Voice, "kill and eat. (v. 13. Probably he was on his knees when he saw the
vision.-To me it seems that this also denotes the Gospel (or, "the Preaching"). That the
thing taking place was of God (the circumstances made evident, namely), both that he sees
it (descending) from above, and that he is in a trance; and, that the voice comes from
thence, and the thrice confessing that the creatures there were unclean, and its coming
from thence, and being drawn back thither (all this), is a mighty token of the cleanness
(imparted to them).-But why is this done? For the sake of those thereafter, to whom he is
about to relate it. For to himself it had been said, "Go not into the way of the Gentiles.
(Matt.

12 x. 5.) * * For if Paul needed both (to give) circumcision, and (to offer) sacrifice,
much more (was some assurance needed) then, in the beginning of the Preaching, while they
were as yet weaker. (Acts xvi. 3; xxi. 16.)-Observe too how he did not at once receive
them. For, it says, they "called, and asked, whether Simon, which was surnamed Peter, were
lodging there. (v. 18. As it was a mean looking house, they asked below, they inquired of
the neighbors. "And while Peter thought, the Spirit said unto him, Arise, get thee down,
and go, nothing doubting, for I have sent them. (v. 19, 20. And he does not say, For to
this end did the vision appear unto thee; but, "I have sent them. Then Peter went down"
(v. 21)-this is the way the Spirit must be obeyed, without demanding reasons. For it is
sufficient for all assurance to be told by Him, This do, this believe: nothing more (is
needed)-" Then Peter went down, and said, Behold, I am he whom ye seek: what is the cause
wherefore ye are come? He saw a soldier, saw a man: it was not that he was afraid, on the
contrary, having first confessed that he was the person whom they sought, then he asks for
the cause (of their coming); that it may not be supposed that the reason of his asking the
cause, was, that he wished to hide himself:

13 (he asks it) in order, that if it be immediately urgent, he may also go forth with
them, but if not, may receive them as guests. "And they said, etc. into his house. (v. 22.
This he had ordered them. Do not think he has done this out of contempt: not as of
contempt has he sent, but so he was ordered. "And Cornelius was waiting for them, and had
called together his kinsmen and near friends. (v. 24. It was right that his kinsmen and
friends should be gathered to him. But being there present, they would have heard from him
(what had happened). 14 See how great the virtue of alms, both in the former discourse,
and here! There, it delivered from death temporal; here, from death eternal; and opened
the gates of heaven. Such are the pains taken for the bringing of Cornelius to the faith,
that both an angel is sent, and the Spirit works, and the chief of the Apostles is fetched
to him, and such a vision is shown, and, in short, nothing is left undone. How many
centurions were there not besides, and tribunes, and kings, and none of them obtained what
this man did! Hear, all ye that are in military commands, all ye that stand beside kings.
"A just man," it says, "fearing God; devout (v. 2, and 22); and what is more than all,
with all his house. Not as we (who): that our servants may be afraid of us, do everything.
but not that they may be devout. And over the domestics too, so * *. Not so this man; but
he was "one that feared God with all his house" (v. 2), for he was as the common father of
those with him, and of all the others (under his command. But observe what (the soldier)
says himself. For, fearing * *, he adds this also: "well reported of by all the nation.
For what if he was uncircumcised? Nay, but those give him a good report. Nothing like
alms: great is the virtue of this practice, when the alms is poured forth from pure
stores;

15 for it is like a fountain discharging mud, when it issues from unjust stores, but when
from just gains, it is as a limpid and pure stream in a paradise, sweet to the sight,
sweet to the touch, both light and cool, when given in the noon-day heat. Such is alms.
Beside this fountain, not poplars and pines, nor cypresses, but other plants than these,
and far better, of goodly stature: friendship with God, praise with men, glory to Godward,
good-will from all; blotting out of sins, great boldness, contempt of wealth. This is the
fountain by which the plant of love is nourished: for nothing is so wont to nourish love,
as the being merciful: it makes its branches to lift themselves on high. This fountain is
better than that in Paradise (Gen. ii. 10); a fountain, not dividing into four heads, but
reaching unto Heaven itself: this gives birth to that river "which springeth up into
eternal life" (John iv. 14): on this let Death light, and like a spark it is extinguished
by the fountain: such, wherever it drops, are the mighty blessings it causes. This
quenches, even as a spark, the river of fire: this so strangles that worm, as naught else
can do. (Mark ix. 44. He that has this, shall not gnash his teeth. Of the water of this,
let there be dropped upon the chains, and it dissolves them:

16 let it but touch the firebrands, it quenches all.-A fountain does not give out streams
for a while and anon run dry,-else must it be no more a fountain,-but ever gushes: so let
our fountain give out more copiously of the streams of mercy (in alms). This cheers him
that receives: this is alms, to give out not only a copious, but a perennial, stream. If
thou wouldest that God rain down His mercy upon thee as from fountains, have thou also a
fountain. And yet there is no comparison (between God's fountain and thine): for if thou
open the mouths of this fountain, such are the mouths of God's Fountain as to surpass
every abyss. God does but seek to get an opportunity on our part, and pours forth from His
storehouses His blessings. When He expends, when He lavishes, then is He rich, then is He
affluent. Large is the mouth of that fountain: pure and limpid its water. If thou stop not
up the fountain here, neither wilt thou stop up that fountain.-Let no unfruitful tree
stand beside it, that it may not waste its spray. Hast thou wealth? Plant not poplars
there: for such is luxury: it consumes much, and shows nothing for it in itself, but
spoils the fruit. Plant not a pine-tree-such is wantonness in apparel, beautiful only to
the sight, and useful for nothing-nor yet a fir-tree, nor any other of such trees as
consume indeed, but are in no sort useful. Set it thick with young shoots:

17 plant all that is fruitful, in the hands of the poor, all that thou wilt. Nothing
richer than this ground. Though small the reach of the hand, yet the tree it plants starts
up to heaven and stands firm. This it is to plant. For that which is planted on the earth
will perish, though not now, at any rate a hundred years hence. Thou plantest many trees,
of which thou shalt not enjoy the fruit, but ere thou canst enjoy it, death comes upon
thee. This tree will give thee its fruit then, when thou art dead.-If thou plant, plant
not in the maw of gluttony, that the fruit end not in the draught-house: but plant thou in
the pinched belly, that the fruit may start up to heaven. Refresh the straightened soul of
the poor, lest thou pinch thine own roomy soul.-See you not, that the plants which are
over-much watered at the root decay, but grow when watered in moderation? Thus also drench
not thou thine own belly, that the root of the tree decay not: water that which is
thirsty, that it may bear fruit. If thou water in moderation, the sun will not wither
them, but if in excess, then it withers them: such is the nature of the sun. In all
things, excess is bad; wherefore let us cut it off, that we also may obtain the things we
ask for.-Fountains, it is said, rise on the most elevated spots.

18 Let us be elevated in soul, and our alms will flow with a rapid stream: the elevated
soul cannot but be merciful, and the merciful cannot but be elevated. For he that despises
wealth, is higher than the root of evils.-Fountains are oftenest found in solitary places:
let us withdraw our soul from the crowd, and alms will gush out with us. Fountains, the
more they are cleaned, the more copiously they flow: so with us, the more we spend, the
more all good grows.-He that has a fountain, has nothing to fear: then neither let us be
afraid. For indeed this fountain is serviceable to us for drink, for irrigation, for
building, for everything. Nothing better than this draught: it is not possible for this to
inebriate. Better to possess such a fountain, than to have fountains running with gold.
Better than all gold-bearing soil is the soul which bears this gold. For it advances us,
not into these earthly palaces, but into those above. The gold becomes an ornament to the
Church of God. Of this gold is wrought "the sword of the Spirit (Eph. vi. 17), the sword
by which the dragon is beheaded. From this fountain come the precious stones which are on
the King's head.

19 Then let us not neglect so great wealth, but contribute our alms with largeness, that
we may be found worthy of the mercy of God, by the grace and tender compassion of His only
begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor,
now and ever, world without end. Amen.

HOMILY 23

1 ACTS X. 23, 24.-"Then called he them in, and lodged them. And on the morrow Peter went
away with them, and certain brethren from Joppa accompanied him. Andthe morrow after they
entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen
and near friends." 2 "He" called them in, and lodged them. Good, that first he gives the
men friendly treatment, after the fatigue of their journey, and makes them at home with
him; "and on the morrow," sets out with them. And certain accompany him: this too as
Providence ordered it, that they should be witnesses afterwards when Peter would need to
justify himself. "And Cornelius was waiting for them, and had called together his kinsmen
and near friends. This is the part of a friend, this the part of a devout man, that where
such blessings are concerned, he takes care that his near friends shall be made partakers
of all. Of course (his "near" friends), those in whom he had ever full confidence;
fearing, with such an interest at stake, to entrust the matter to others. In my opinion,
it was by Cornelius himself that both friends and kinsmen had been brought to a better
mind. "And as Peter was coming in, Cornelius met him, and fell down at his feet, and
worshipped him. (v. 25. This, both to teach the others, and by way of giving thanks to
God, and showing his own humility: thereby making it plain, that though he had been
commanded, yet in himself he had great piety. What then did Peter? "But Peter took him up,
saying, Stand up; I myself also am a man. (v. 26. Do you mark how, before all else (the
Apostles) teach them this lesson, not to think great things of them?

3 "And as he talked with him, he went in, and found many that were come together. And he
said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep
company, or come unto one of another nation; but God hath showed me that I should not call
any man common or unclean. (v. 27, 28. Observe, he straightway speaks of the mercy of God,
and points out to them that it is a great grace that God has shown them. Observe also how
while he utters great things, at the same time he speaks modestly. For he does not say,
We, being men who do not deign to keep company with any (such), have come to you: but what
says he? "Ye know" -God commanded this -" that it is against law to keep company with, or
come unto, one of another nation. Then he goes on to say, "And to me God has shown "-this
he says, that none may account the thanks due to him -"that I should call no man"-that it
may not look like obsequiousness to him, "no human being," says he-"common or unclean. (v.
29. "Wherefore also"-that they may not think the affair a breach of the law on his part,
nor (Cornelius) suppose that because he was in a station of command therfore he had
complied, but that they may ascribe all to God,-" wherefore also I came without gainsaying
as soon as I was sent for:

4 (though) not only to keep company, but even to come unto (him) was not permitted. "I ask
therefore, for what intent ye have sent for me. Already Peter had heard the whole matter
from the soldiers also, but he wishes them first to confess, and to make them amenable to
the Faith. What then does Cornelius? He does not say, Why, did not the soldiers tell thee?
but observe again, how humbly he speaks. For he says, "From the fourth day I was fasting
until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood
before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are
come up for a memorial before God. And at the ninth hour," he says, "I was praying. (v.
30, 31. It seems to me, that this man had also fixed for himself set times of a life under
stricter rule, and on certain days). For this is why he hesays, "From the fourth day. See
how great a thing prayer is! When he advanced in piety, then the Angel appears to him.
"From the fourth day: i.e. of the week; not "four days ago. For, "on the morrow Peter went
away with them, and on the morrow after they entered into Caesarea: this is one day: and
the day on which the persons sent came (to Joppa) one day: and on the third (the Angel)
appeared: so that there are two days after that on which (Cornelius) had been praying.

5 "And, behold, a man stood before me in bright clothing: he does not say, an Angel, so
unassuming is he: "and said, Cornelius, thy prayer is heard, and thine alms are had in
remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose
surname is Peter: he is lodged in the house of one Simon a tanner by the seaside: who,
when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast
well done that thou art come. Now therefore are we all here present before God, to hear
all things that are commanded thee of God. (v. 31-33. (b) See what faith, what piety! He
knew that it was no word of man that Peter spake, when he said, "God hath shown me. Then
says the man, "We are present to hear all things that are commanded thee of the Lord. (a)
Therefore it was that Peter asked, "For what intent have ye sent for me? on purpose that
he might so speak these very words. (d) "Then Peter opened his mouth, and said, Of a truth
I perceive that God is no respector of persons: but in every nation he that feareth Him,
and worketh righteousness, is acceptable to him. (v. 34, 35. That is, be he uncircumcised
or circumcised. (c) This also Paul declaring, saith, "For there is no respect of persons
with God. (Rom. ii. 11. (e) What then? (it may be asked) is the man yonder in Persia
acceptable to Him?

6 If he be worthy, in this regard he is acceptable, that it should be granted him to be
brought unto faith (tw kataciwqhnai thj pistewj). The Eunuch from Ethiopia He overlooked
not. "What shall one say then of the religious men who have been overlooked? It is not the
case, that any (such) ever was overlooked. But what he says is to this effect, that God
rejects no man. "In every nation, he that feareth God and worketh righteousness: (by
righteousness) he means, all virtue. Mark, how he subdues all elation of mind in him. That
(the Jews) may not seem to be in the condition of persons cast off (he adds), "The word
which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of
all (v. 36): this he says also for the sake of those present (of the Jews), that He may
persuade them also: this is why he forces Cornelius to speak. "He," saith he, "is Lord of
all. But observe at the very outset, "The word," says he, "which He sent unto the children
of Israel; he gives them the preëminence. Then he adduces (these Gentiles) themselves as
witnesses: "ye know," says he, "the matter which came to pass throughout all Judea,
beginning at Galilee-then he confirms it from this also-" after the baptism which John
preached (v. 37)-("even Jesus of Nazareth, how God anointed Him with the Holy Ghost and
with power. (v. 38.

7 He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things
done by Him: "Who went about doing good, and healing all that were oppressed of the devil:
by this he shows that many cases of lost senses or paralyzed limbs are the devil's work,
and a wrench given to the body by him: as also Christ said. "For God was with Him. Again,
lowly terms. "And we are witnesses of all things which He did, both in the country of the
Jews, and in Jerusalem" (v. 39): both "we," saith he, and ye. Then the Passion, and the
reason why they do not believe: "Whom also they slew, and hanged on a tree. Him God raised
up the third day, and showed Him openly; not to all the people, but unto witnesses chosen
before of God, even to us, who did eat and drink with Him after He rose from the dead. (v.
40, 41. This is a proof of the Resurrection. "And he commanded us to preach unto the
people, and to testify that it is He which was ordained of God to be the Judge of quick
and dead. (v. 42. This is great. Then he adduces the testimony from the Prophets: "To Him
give all the prophets witness, that through His name, whosoever believeth in Him shall
receive remission of sins. (v. 43. This is a proof of that which was about to be: this is
the reason why he here cites the Prophets.

8 But let us look over again what relates to Cornelius. (Recapitulation. He sent, it it
says, to Joppa to fetch Peter. "He was waiting for him," etc; see how fully he believed
that Peter would certainly come: (b) "and fell down at his feet, and worshipped him. (v.
24, 25. (a) Mark how on every side it is shown how worthy he is! (So) the Eunuch there
desired Philip to come up and sit in the chariot (ch. viii. 31), although not knowing who
he was, upon no other introduction (epaggeliaj) than that given by the Prophet. But here
Cornelius fell at his feet. (c) "Stand up, I myself also am a man. (v. 26. Observe how
free from adulation his speech is on all occasions, and how full of humility. "And
conversing with him, he came in. (a) (v. 27. Conversing about what? I suppose saying these
words: "I myself also am a man. (e) Do you mark (Peter's) unassuming temper? He himself
also shows that his coming is God's doing: "Ye know that it is unlawful for a man that is
a Jew," etc. (v. 28. And why did he not speak of the linen sheet? Observe Peter's freedom
from all vainglory: but, that he is sent of God, this indeed he mentions; of the manner in
which he was sent, he speaks not at present;

9 when the need has arisen, seeing he had said, "Ye know that it is unlawful for a man
that is a Jew to keep company with, or to come unto, one of another nation," he simply
adds, "but to me God hath shown," etc. There is nothing of vainglory here. "All ye," he
says, "know. He makes their knowledge stand surety for him. But Cornelius says, "We are
present before God to hear all things that are commanded thee of the Lord" (v. 33): not,
Before man, but, "Before God. This is the way one ought to attend to God's servants. Do
you see his awakened mind? do you see how worthy he was of all these things? "And Peter,"
it says, "opened his mouth, and said, Of a truth I perceive that God is no respecter of
persons. (v. 34. This he said also by way of justifying himself with the Jews then
present. For, being at the point to commit the Word to these (Gentiles), he first puts
this by way of apology. What then? Was He "a respecter of persons" beforetime? God forbid!
For beforetime likewise it was just the same: "Every one," as he saith, "that feareth Him,
and worketh righteousness, would be acceptable to Him. As when Paul saith, "For when the
Gentiles which have not the Law, do by nature the things of the Law. (Rom. ii. 14. "That
feareth God and worketh righteousness: he assumes both doctrine and manner of life: is
"accepted with Him;

10 for, if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot,
much more them that work righteousness, and are willing, shall He in anywise not overlook.
"What say you then to this, that there are likely persons (epieikeij), men of mild
disposition, and yet they will not believe? (Above, p. 149, note . Lo, you have yourself
named the cause: they will not. But besides the likely person he here speaks of is not
this sort of man, but the man "that worketh righteousness: that is, the man who in all
points is virtuous and irreproachable, when he has the fear of God as he ought to have it.
But whether a person be such, God only knows. See how this man was acceptable: see how, as
soon as he heard, he was persuaded. "Yes, and now too," say you, "every one would be
persuaded, be who he may. But the signs that are now, are much greater than those, and
more wonderful.-Then Peter commences his teaching, and reserves for the Jews the privilege
of their birth. "The word," he says, "which He sent unto the children of Israel, preaching
peace (v. 36), not bringing judgment. He is sent to the Jews also: yet for all this He did
not spare them. "Preaching peace through Jesus Christ. He is Lord of all. First he
discourses of His being Lord and in exceeding elevated terms, seeing he had to deal with a
soul more than commonly elevated, and that took all in with ardor.

11 Then he proves how He was Lord of all, from the things which He achieved "throughout
all Judea. For ye know," saith he, "the matter which came to pass throughout all Judea:
and, what is the wonderful part of it, "beginning at Galilee: after the baptism which John
preached. (v. 37. First he speaks of His success, and then again he says concerning Him,
"Jesus of Nazareth. Why, what a stumbling-block, this birthplace! "How God anointed Him
with the Holy Ghost and with power. (v. 38. Then again the proof-how does that
appear?-from the good that He did. "Who went about doing good, and healing all that were
oppressed of the devil: and the greatness of the power shown when He overcomes the devil;
and the cause, "Because God was with Him. Therefore also the Jews spake thus: "We know
that Thou art a teacher come from God: for none can do these miracles except God be with
him. (John iii. 2. Then, when he has shown that He was sent from God, he next speaks of
this, that He was slain: that thou mayest not imagine aught absurd. Seest thou how far
they are from hiding the Cross out of view, nay, that together with the other
circumstances they put also the manner? "Whom also," it says, "they slew by hanging on a
tree. And gave Him," it is added, "to be made manifest not to all the people, but to
witnesses before ordained of God, even unto us: and yet it was (Christ) Himself that
elected them;

12 but this also he refers to God. "To the before-ordained," he says, "even to us, who did
eat and drink with Him after that He was risen from the dead. (v. 39, 41. See whence he
fetches his assurance of the resurrection. What is the reason that being risen he did no
sign, but only ate and drank? Because the Resurrection itself was a great sign, and of
this nothing was so much a sign as the eating and drinking. "To testify," saith he-in a
manner calculated to alarm-that they may not have it in their power to fall back upon the
excuse of ignorance: and he does not say, "that He is the Son of God," but, what would
most alarm them, "that it is He which is ordained of God, to be the Judge of quick and
dead. (v. 42. "To him give all the Prophets witness," etc. (v. 43. When by the terror he
has agitated them, then he brings in the pardon, not spoken from himself but from the
Prophets. And what is terrifying is from him, what is mild from the Prophets.

13 All ye that have received this forgiveness, all ye to whom it has been vouchsafed to
attain unto faith, learn, I beseech you, the greatness of the Gift, and study not to be
insolent to your Benefactor. For we obtained forgiveness, not that we should become worse,
but to make us far better and more excellent. Let none say that God is the cause of our
evil doings, in that He did not punish, nor take vengeance. If (as it is said) a ruler
having taken a murderer, lets him go, say, is he (not) judged to be the cause of the
murders afterwards committed? See then, how we expose God to the tongues of the wicked.
For what do they not say, what leave unuttered? "(God) Himself," say they, "allowed them;
for he ought to have punished them as they deserved, not to honor them, nor crown them,
nor admit them to the foremost privileges, but to punish and take vengeance upon them: but
he that, instead of this, honors them, has made them to be such as they are. Do not, I
beseech and implore you, do not let any man utter such speech as far as we are concerned.
Better to be buried ten thousand times over, than that God through us should be so spoken
of! The Jews, we read, said to (Christ) Himself, "Thou that destroyest the Temple, and in
three days buildest it up, come down from the Cross" (Matt. xxvii. 40): and again, "If
Thou be the Son of God:

14 but the reproaches here are more grievous than those, that through us He should be
called a teacher of wickedness! Let us cause the very opposite to be said, by having our
conversation worthy of Him that calleth us, and (worthily) approaching to the baptism of
adoption. For great indeed is the might of baptism (fwtismatoj): it makes them quite other
men than they were, that partake of the gift; it does not let the men be men (and nothing
more). Make thou the Gentile (ton #Ellhna), to believe that great is the might of the
Spirit, that it has new-moulded, that it has fashioned thee anew. Why waitest thou for the
last gasp, like a runaway slave, like a malefactor, as though it were not thy duty to live
unto God? Why dost thou stand affected to Him, as if thou hadst in Him a ruthless, cruel
Master? What can be more heartless (yuxroteron), what more miserable, than those who make
that the time to receive baptism? God made thee a friend, and vouchsafed thee all His good
things, that thou mayest act the part of a friend.

15 Suppose you had done some man the greatest of wrongs, had insulted him, and brought
upon him disgraces without end, suppose you had fallen into the hands of the person
wronged, and he, in return for all this, had honored you, made you partaker of all that he
had, and in the assembly of his friends, of those in whose presence he was insulted, had
crowned you, and declared that he would hold you as his own begotten son, and then
straightway had died: say, would you not have bewailed him? would you not have deemed his
death a calamity? would you not have said, Would that he were alive, that I might have it
in my power to make the fit return, that I might requite him, that I might show myself not
base to my benefactor? So then, where it is but man, this is how you would act; and where
it is God, are you eager to be gone, that you may not requite your benefactor for so great
gifts? Nay rather, choose the time for coming to Him so that you shall have it in your
power to requite Him like for like. True, say you, but I cannot keep (the gift). Has God
commanded impossibilities? Hence it is that all is clean reversed, hence that, all the
world over, every thing is marred-because nobody makes it his mark to live after God.

16 Thus those who are yet Catechumens, because they make this their object, (how they may
defer baptism to the last,) give themselves no concern about leading an upright life: and
those who have been baptized (fwtisqentej), whether it be because they received it as
children, or whether it be that having received it in sickness, and afterwards recovered
(anenegkontej), they had no hearty desire to live on (to the glory of God), so it is, that
neither do these make an earnest business of it: nay, even such as received it in health,
have little enough to show of any good impression, and warmly affected for the time, these
also presently let the fire go out. Why do you flee? why do you tremble? what is it you
are afraid of? You do not mean to say that you are not permitted to follow your business?
I do not part you from your wife! No, it is from fornication that I bar you. I do not
debar you from the enjoyment of your wealth? No, but from covetousness and rapacity. I do
not oblige you to empty out all your coffers? No, but to give some small matter according
to your means to them that lack, your superfluities to their need, and not even this
unrewarded. We do not urge you to fast? We do but forbid you to besot yourselves with
drunkenness and gormandizing. The things we would retrench are but the very things which
bring you disgrace;

17 things which even here, on this side of hell-fire, you yourselves confess to be things
to be shunned and hated. We do not forbid you to be glad and to rejoice? Nay, only rejoice
not with a disgraceful and unbecoming merriment. What is it you dread, why are you afraid,
why do you tremble? Where marriage is, where enjoyment of wealth, where food in
moderation, what matter of sin is there in these things? And yet, they that are
withoutenjoin the opposites to these, and are obeyed. For they demand not according to thy
means, but they say, Thou must give thus much: and if thou allege poverty, they will make
no account of that. Not so Christ: Give, saith He, of what thou hast, and I inscribe thee
in the first rank. Again those say, If thou wilt distinguish thyself, forsake father,
mother, kindred, friends, and keep close attendance on the Palace, laboring, toiling,
slaving, distracted, suffering miseries without number. Not so Christ; but keep thou,
saith He, at home with thy wife, with thy children, and as for thy daily occupations
reform and regulate them on the plan of leading a peaceable life, free from cares and from
perils. True, say you, but the other promises wealth. Aye, but Christ a kingdom, and more,
He promises wealth also with it. For, "Seek ye," saith He, "the kingdom of Heaven, and all
these things shall be added unto you" (Matt. vi. 33): throwing in, by way of additional
boon, what the other holds out as the main thing:

18 and the Psalmist says, he has "never seen the righteous forsaken, nor his seed begging
their bread. (Ps. xxxvii. 25. Let us set about practising virtue, let us make a beginning;
let us only lay hold on it, and you shall see what the good will be. For surely in these
(worldly) objects you do not succeed so without labor, that you should be so faint-hearted
for these (higher) objects-that you should say, Those are to be had without labor, these
only with toil. Nay,-what need to tell you what is the true state of the case?-those are
had only with greater labor. Let us not recoil from the Divine Mysteries, I beseech you.
Look not at this, that one who was baptized before thee, has turned out ill, and has
fallen from his hope: since among soldiers also we see some not doing their duty by the
service, while we see others distinguishing themselves, and we do not look only at the
idle ones, but we emulate these, the men who are successful. But besides, consider how
many, after their baptism, have of men become angels!

19 Fear the uncertainty of the future. "As a thief in the night," so death comes: and not
merely as a thief, but while we sleep it sets upon us, and carries us off while we are
idling. To this end has God made the future uncertain, that we may spend our time in the
practice of virtue, because of the uncertainty of expectation. But He is merciful, say
you. How long shall we hear this senseless, ridiculous talk? I affirm not only that God is
merciful, but that nothing can be more merciful than He, and that He orders all things
concerning us for our good. How many all their life do you see afflicted with the worst
form of leprosy! (en elefanti diagontaj, "Elephantiasis,") how many blind from their
earliest youth even to old age! others who have lost their eyesight, others in poverty,
others in bonds, others again in the mines, others entombed (kataxwsqentaj) together,
others (slaughtered) in wars! These things say you, do not look like mercy. Say, could He
not have prevented these things had He wished, yet He permits them? True, say you. Say,
those who are blind from their infancy, why are they so? I will not tell you, until you
promise me to receive baptism, and, being baptized, to live aright. It is not right to
give you the solution of these questions. The preaching is not meant just for amusement.
For even if I solve this, on the back of this follows another question: of such questions
there is a bottomless deep.

20 Therefore do not get into a habit of looking to have them solved for you: else we shall
never stop questioning. For look, if I solve this, I do but lead the way to question upon
question, numberless as the snowflakes. So that this is what we learn, rather to raise
questions, not to solve the questions that are raised. For even if we do solve them, we
have not solved them altogether, but (only) as far as man's reasoning goes. The proper
solution of such questions is faith: the knowing that God does all things justly and
mercifully and for the best: that to comprehend the reason of them is impossible. This is
the one solution, and another better than this exists not. For say, what is the use of
having a question solved? This, that one needs no longer to make a question of the thing
which is solved. And if thou get thyself to believe this, that all things are ordered by
the Providence of God, Who, for reasons known to Himself, permits some things and actively
works others, thou art rid of the need of questioning, and hast gotten the gain of the
solution. But let us come back to our subject. Do you not see such numbers of men
suffering chastisements? God (say you) permits these things to be. Make the right use of
the health of the body, in order to the health of the soul.

21 But you will say, What is the use to me of labors and toil, when it is in my power to
get quit of all (my sins) without labor? In the first place, this is not certain. It may
happen, that a person not only does not get quit of his sins without labor, but that he
departs hence with all his sins upon him. However, even if this were certain, still your
argument is not to be tolerated. He has drawn thee to the contests: the golden arms lie
there. When you ought to take them, and to handle them, you wish to be ingloriously saved,
and to do no good work! Say, if war broke out, and the Emperor were here, and you saw some
charging into the midst of the phalanxes of the enemy, hewing them down, dealing wounds by
thousands, others thrusting (with the sword's point), others hounding (now here, now
there), others dashing on horseback, and these praised by the Emperor, admired, applauded,
crowned: others on the contrary thinking themselves well off if they take no harm, and
keeping in the hindmost ranks, and sitting idly there; then after the close of the war,
the former sort summoned, honored with the greatest gifts, their names proclaimed by the
heralds: while of the latter, not even the name becomes known, and their reward of the
good obtained is only that they are safe: which sort would you wish to belong to?

22 Why, if you were made of stone, if you were more stupid even than senseless and
lifeless things, would you not ten thousand times rather belong to the former? Yea, I
beseech and implore you. For if need were to fall fighting, ought you not eagerly to
choose this? See you not how it is with them that have fallen in the wars, how illustrious
they are, how glorious? And yet they, die a death, after which there is no getting honor
from the emperor. But in that other war, there is nothing of the kind, but thou shalt in
any wise be presented with thy scars. Which scars, even without persecutions, may it be
granted all us to have to exhibit, through Jesus Christ our Lord, with Whom to the Father
and the Holy Ghost together be glory, dominion, honor, now and ever, and world without
end. Amen.

HOMILY 24

1 ACTS X. 44, 46.-"While Peter yet spake these words, the Holy Ghost fell on all them
which heard the word. And they of the circumcision which believed were astonished, as many
as came with Peter, because that on the Gentiles also was poured out the gift of the Holy
Ghost. For they heard them speak with tongues, and magnify God." 2 Observe God's
providential management. He does not suffer the speech to be finished, nor the baptism to
take place upon a command of Peter, but, when He has made it evident how admirable their
state of mind is, and a beginning is made of the work of teaching, and they have believed
that assuredly baptism is the remission of sins, then forthwith comes the Spirit upon
them. Now this is done by God's so disposing it as to provide for Peter a mighty ground of
justification And it is not simply that the Spirit came upon them, but, "they spake with
tongues: which was the thing that astonished those who had come together. They altogether
disliked the matter, wherefore it is that the whole is of God; and as for Peter, it may
almost be said, that he is present only to be taught (with them) the lesson, that they
must take the Gentiles in hand, and that they themselves are the persons by whom this must
be done. For whereas after all these great events, still both in Caesarea and in Jerusalem
a questioning is made about it, how would it have been if these (tokens) had not gone step
by step with the progress of the affair? Therefore it is that this is carried to a sort of
excess. Peter seizes his advantage, and see the plea he makes of it. "Can any man forbid
water, that these should not be baptized, which have received the Holy Ghost as well as
we? (v. 47.

3 Mark the issue to which he brings it; how he has been travailing to bring this forth. So
(entirely) was he of this mind! "Can any one, he asks, "forbid water? It is the language,
we may almost say, of one triumphantly pressing his advantage (epembainontoj) against such
as would forbid, such as should say that this ought not to be. The whole thing, he says,
is complete, the most essential part of the business, the baptism with which we were
baptized. "And he commanded them to be baptized in the name of Jesus Christ. (v. 48. After
he has cleared himself, then, and not before, he commands them to be baptized: teaching
them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is
that he first clears himself, although the very facts cry aloud, and then gives the
command. "Then prayed they him"-well might they do so-"to tarry certain days: and with a
good courage thenceforth he does tarry.

4 "And the Apostles and brethren that were in Judea heard that the Gentiles had also
received the word of God. And when Peter was come up to Jerusalem, they that were of the
circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst
eat with them. (ch. xi. 1-3. After such great things, "they of the circumcision contended:
not the Apostles; God forbid It means, they took no small offence. And see what they
allege. They do not say, Why didst thou preach? but, Why didst thou eat with them? But
Peter, not stopping to notice this frigid objection-for frigid indeed it is-takes his
stand (istatai) on that great argument, If they had the Spirit Itself given them, how
could one refuse to give them the baptism? But how came it that in the case of the
Samaritans this did not happen, but, on the contrary, neither before their baptism nor
after it was there any controversy, and there they did not take it amiss, nay, as soon as
they heard of it, sent the Apostles for this very purpose? (ch. viii. 14. True, but
neither in the present case is this the thing they complain of; for they knew that it was
of Divine Grace: what they say is, Why didst thou eat with them? Besides, the difference
is not so great for Samaritans as it is for Gentiles. Moreover, it is so managed (as part
of the Divine plan) that he is accused in this way: on purpose that they may learn:

5 for Peter, without some cause given, would not have related the vision. But observe his
freedom from all elation and vainglory. For it says, "But Peter rehearsed the matter from
the beginning, and expounded it by order unto them, saying, I was in the city of Joppa,
praying: he does not say why, nor on what occasion: "and in a trance I saw a vision, a
certain vessel descend, as it had been a great sheet, let down from heaven by four
corners; and it came even to me (v. 4, 5): upon the which when I had fastened mine eyes, I
considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things,
and fowls of the air. And I heard a voice saying unto the, Arise, Peter; slay and eat. (v.
6, 7. As much as to say, This of itself was enough to have persuaded me-my having seen the
linen sheet: but moreover a Voice was added. "But I said, Not so, Lord: for nothing common
or unclean hath at any time entered into my mouth. (v. 8. Do you mark? "I did my part,"
says he: "I said, that I have never eaten aught common or unclean: with reference to this
that they said, "Thou wentest in, and didst eat with them. But this he does not say to
Cornelius: for there was no need to mention it to him. "But the voice answered me again
from heaven, What God hath cleansed, that call not thou common. And this was done three
times:

6 and all were drawn up again into heaven. (v. 9, 10. The essential points were those
(that ensued at Caesarea); but by these he prepares the way for them. Observe how he
justifies himself (by reasons), and forbears to use his authority as teacher. For the more
mildly he expresses himself, the more tractable he makes them. "At no time," says he, "has
aught common or unclean entered into my mouth.-And, behold-this too was part of his
defence-three men stood at the house in which I was, sent to me from Caesarea. And the
Spirit bade me go with them, nothing doubting. (v. 11, 12. Do you mark that it is to the
Spirit the enacting of laws belongs! "And these also accompanied me"-nothing can be more
lowly, when he alleges the brethren for witnesses!-"these six men, and we entered into the
man's house: and he showed us how he had seen an angel in his house, which stood and said
unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell
thee words, whereby thou and all thy house shall be saved. (v. 13, 14. And he does not
mention the words spoken by the Angel to Cornelius, "Thy prayers and thine alms are come
up for a memorial before God, that he may not disgust them; but what says he? "He shall
tell thee words, whereby thou and all thy house shall be saved: with good reason this is
added. Also he says nothing of the man's fitness (epieikej).

7 "The Spirit," he might say, "having sent (me), God having commanded, on the one part
having summoned (me) through the Angel, on the other urging (me) on, and solving my doubt
about the things, what was I to do? He says none of these things, however: but makes his
strong point of what happened last, which even in itself was an incontrovertible argument.
"And as I began to speak," etc. (v. 15. Then why did not this happen alone? Of
superabundance (ek periousiaj) this is wrought by God, that it might be shown that the
beginning too was not from the Apostle. But had he set out of his own motion, without any
of these things having taken place, they would have been very much hurt: so that from the
beginning he disposes their minds in his favor*69: saying to them, "Who have received the
Holy Ghost even as we. And not content with this, he reminds them also of the words of the
Lord: "Then remembered I the word of the Lord, how that he said, John indeed baptized with
water; but ye shall be baptized with the Holy Ghost. (v. 16. He means, that no new thing
has happened, but just what the Lord foretold. "But there was no need to baptize? (Comp.
p. 158. But the baptism was completed already. And he does not say, I ordered them to be
baptized: but what says he? "Forasmuch then as God gave them the like gift as He did unto
us, who believed on the Lord Jesus Christ;

8 what was I, that I could withstand God? (v. 17. He shows that he had himself done
nothing: for the very thing which we have obtained, he says, that same did those men
receive. That he may more effectually stop their mouths, therefore he says, "The like
gift. Do you perceive how he does not allow them to have less: when they believed, says
he, the same gift did God give unto them, as He did to us who believed on the Lord, and
Himself cleanses them. And he does not say, To you, but to us. Why do you feel aggrieved,
when we call them partakers (with us? "When they heard these things, they held their
peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance
unto life. (v. 18. Do you mark that it all came of Peter's discourse, by his admirably
skilful way of relating the facts? They glorified God that He had given repentance to
themselves (kai autoij) also: they were humbled by these words. Hence was the door of
faith opened thenceforth to the Gentiles. But, if you please, let us look over again what
has been said.

9 "While Peter yet spake," etc. (Recapitulation. He does not say that Peter was
astonished, but, "They of the circumcision: since he knew what was in preparation. And yet
they ought to have marvelled at this, how they themselves had believed. When they heard
that they had believed, they were not astonished, but when God gave them the Spirit. Then
"answered Peter and said," etc. (v. 47. And therefore it is that he says, "God hath shown
that I should not call common or unclean any human being. (v. 28. He knew this from the
first, and plans his discourse beforehand (with a view to it). Gentiles? What Gentiles
henceforth? They were no longer Gentiles, the Truth being come. It is nothing wonderful,
he says, if before the act of baptism they received the Spirit: in our own case this same
happened. Peter shows that not as the rest either were they baptized, but in a much better
way. This is the reason why the thing takes place in this manner, that they may have
nothing to say, but even in this way may account them equal with themselves. "And they
besought him," it says, "to tarry certain days. (v. 48. "And the Apostles and brethren,
etc. And they of the circumcision contended with him. (ch. xi. 1. xi. 2. Do you remark how
they, were not kindly disposed towards him? Saying Thou wentest in to men uncircumcised,
and didst eat with them. (v. 3. Do you note what zeal they had for the Law?

10 Not Peter's authority abashed them, not the signs which had taken place, not the
success achieved, what a thing it was, the Gentiles having "received the word: but they
contended about those petty things. For if none of those (signs) had taken place, was not
the success (itself) enough? But not so does Peter frame his defence: for he was wise, or
rather it was not his wisdom, but the Spirit that spake the words. And by the matter of
his defence, he shows that in no one point was he the author, but in every point God, and
upon Him he casts the whole. "The trance," he says-"it was He that caused me to fall into
it, for "I was in Joppa," etc.: the vessel-it was He that showed it; I objected: again, He
spake, and even then I did not hear: the Spirit commanded me to go, and even then though I
went, I did not run: I told that God had sent me, and after these things, even then I did
not baptize, but again God did the whole. God baptized them, not I. And he does not say,
Was it not right then to add the water? but, implying that nothing was lacking, "What was
I, that I should withstand God? What a defence is here! For he does not say, Then knowing
these things, hold your peace; but what? He stands their attack, and to their impeachment
he pleads-"What was I, to be able to hinder God?

11 It was not possible for me to hinder-a forcible plea indeed, and such as might well put
them to shame. Whence being at last afraid, "they held their peace and glorified God." 12
In like manner ought we also to glorify God for the good things which befall our
neighbors, only not in the way that the rest of the newly-baptized are insulted, when they
see others receiving baptism, and immediately departing this life. It, is right to glorify
God, even though all be saved: and as for thee, if thou be willing, thou hast received a
greater gift (than they): I do not mean in respect of the baptism, for the gift there is
the same for him as for thee, but in regard that thou hast received a set time for winning
distinction. The other put on the robe, and was not suffered to exhibit himself therewith
in the procession, whereas to thee, God hath given full opportunity to use thine arms for
the right purpose, thereby to make proof of them. The other goes his way, having only the
reward of his faith: thou standest in the course, both able to obtain an abundant
recompense for thy works, and to show thyself as much more glorious than he, as the sun is
than the smallest star, as the general, nay rather as the Emperor himself, than the lowest
soldier. Then blame thyself, or rather not blame, but correct: for it is not enough to
blame thyself; it is in thy power to contend afresh. Hast thou been thrown? hast thou
taken grievous hurt? Stand up, recover thyself: thou art still in the course, the meeting
(qeatron) is not yet broken up.

13 Do you not see how many that have been thrown in the wrestling have afterwards resumed
the combat? Only do not willingly come by thy fall. Dost thou count him a happy man for
departing this life? Much rather count thyself happy. Was he released of his sins? But
thou, if thou wilt, shalt not only wash away thy sins, but shalt also have achievements
(of good works), which in his case is not possible. It is in our power to recover
ourselves. Great are the medicinal virtues (farmaka) Of repentance: let none despair of
himself. That man truly deserves to be despaired of, who despairs of himself; that man has
no more salvation, nor any hopes. It is not the having fallen into a depth of evils, it is
the lying there when fallen, that is dreadful, it is not the having come into such a
condition, it is the making light of it that is impious. The very thing that ought to make
thee earnest, say, is it this that makes thee reckless? Having received so many wounds,
hast thou fallen back? Of the soul, there can be no incurable wound; for the body, there
are many such, but none for the soul: and yet for those we cease not in our endeavors to
cure them, while for these we are supine. Seest thou not the thief (on the cross), in how
short a time he achieved (his salvation)? Seest thou not the Martyrs, in how short a time
they accomplished the whole work?

14 "But martyrdom is not to be had nowadays. True, but there are contests to be had, as I
have often told you, if we had the mind. "For they that wish," says the Apostle, "to live
godly in Christ Jesus, shall suffer persecution. (2 Tim. iii. 12. They that live godly are
always undergoing persecution, if not from men, at any rate from evil spirits, which is a
more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and
comfort, that those who are not vigilant undergo this. Or thinkest thou it is a trifling
persecution to be living at ease? This is more grievous than all, this is worse than
persecution. For, like a running flux, ease makes the soul languid (xaunoi): and as summer
and winter, so persecution and ease. But to show you that this is the worse persecution,
listen: it induces sleep in the soul, an excessive yawning and drowsiness, it stirs up the
passions on every side, it arms pride, it arms pleasure, it arms anger, envy, vainglory,
jealousy. But in time of persecution none of these is able to make a disturbance; but
fear, entering in, and plying the lash vigorously, as one does to a barking dog, will not
let any of these passions so much as attempt to give tongue. Who shall be able in time of
persecution to indulge in vainglory? Who to live in pleasure? Not one:

15 but there is much trembling and fear, making a great calm, composing the harbor into
stillness, filling the soul with awe. I have heard from our fathers (for in our own time
God grant it may not happen, since we are bidden not to ask for temptation), that in the
persecution of old time one might see men that were indeed Christian. None of them cared
for money, none for wife, none for children, nor home, nor country: the one great concern
with all was to save their lives (or, souls). There were they hiding, some in tombs and
sepulchres, some in deserts: yes tender and dainty women too, fighting all the while with
constant hunger. 16 Then think whether any longing for sumptuous and dainty living at all
came into the mind of a woman, while in hiding beside a coffin (para larnaki), and waiting
for her maid-servant to bring her meal, and trembling lest she should be taken, and lying
in her terror as in a furnace: was she even aware that there ever was such a thing as
dainty living, that such things as dress and ornaments exist at all (oti kosmoj olwj
estin)? Seest thou that now is the persecution, with our passions, like wild beasts,
setting upon us on every side? Now is the trying persecution, both in this regard, and
especially if it is not even thought to be persecution at all. For this (persecution) has
also this evil in it, that being war, it is thought to be peace, so that we do not even
arm ourselves against it, so that we do not even rise: no one fears, no one trembles. But
if ye do not believe me, ask the heathen, the persecutors, at what time was the conduct of
the Christians more strict, at what time were they all more proved? Few indeed had they
then become in number, but rich in virtue. For say, what profit is it, that there should
be hay in plenty, when there might be precious stones? The amount consists not in the sum
of numbers, but in the proved worth. Elias was one: yet the whole world was not worth so
much as he. And yet the world consists of myriads:

17 but they are no myriads, when they do not even come up to that one. "Better is one that
doeth the will of God, than ten thousand who are transgressors: for the ten thousands have
not yet reached to the one. "Desire not a multitude of unprofitable children. (Ecclus.
xvi. 1. Such bring more blasphemy against God, than if they were not Christians. What need
have I of a multitude? It is (only)more food for the fire. This one might see even in the
body, that better is moderate food with health, than a (fatted) calf with damage. This is
more food than the other: this is food, but that is disease. This too one may see in war:
that better are ten expert and brave men, than ten thousand of no experience. These
latter, besides that they do no work, hinder also those that do work. The same too one may
see to be the case in a ship, viz. that better are two experienced mariners, than ever so
great a number of unskilful ones: for these will sink the ship. These things I say, not as
looking with an evil eye upon your numbers, but wishing that all of you should be approved
men, and not trust in your numbers. Many more in number are they who go down into hell:
but greater than it is the Kingdom, however few it contain. As the sand of the sea was the
multitude of the people (Israel) yet one man saved them.

18 Moses was but one, andyet he availed more than they all: Joshua was one and he was
enabled to do more than the six hundred thousand. Let us not make this our study merely,
that (the people) may be many, but rather, that they may be excellent; when this shall
have been effected, then will that other follow also. No one wishes at the outset to make
a spacious house, but he first makes it strong and sure, then spacious: no one lays the
foundations so that he may be laughed at. Let us first aim at this, and then at the other.
Where this is, that also will be easy: but where this is not, the other, though it be, is
to no profit. For if there be those who are able to shine in the Church, there will soon
be also numbers: but where these are not, the numbers will never be good for anything. How
many, suppose you, may there be in our city who are likely to be saved (touj swzomenouj)?
It is disagreeable, what I am going to say, but I will say it nevertheless. Among all
these myriads, there are not to be found one hundred likely to be saved: nay, even as to
these, I question it. For think, what wickedness there is in the young, what supineness in
the aged! None makes it his duty to look after his own boy, none is moved by anything to
be seen in his eider, to be emulous of imitating such an one.

19 The patterns are defaced, and therefore it is that neither do the young become
admirable in conduct. Tell not me, "We are a goodly multitude: this is the speech of men
who talk without thought or feeling (yuxrwn. In the concerns of men indeed, this might be
said with some show of reason: but where God is concerned, (to say this with regard to
Him) as having need of us, can never be allowed. Nay, let me tell you, even in the former
case, this is a senseless speech (yuxron). Listen. A person that has a great number of
domestics, if they be a corrupt set what a wretched time will he have of it! For him who
has none, the hardship, it seems, amounts to this, that he is not waited on: but where a
person has bad servants, the evil is, that he is ruining himself withal, and the damage is
greater (the more there are of them. For it is far worse than having to be one's own
servant, to have to fight with others, and take up a (continual) warfare. These things I
say, that none may admire the Church because of its numbers, but that we may study to make
the multitude proof-worthy; that each may be earnest for his own share of the duty-not for
his friends only, nor his kindred as I am always saying, nor for his neighbors, but that
he may attract the strangers also. For example, Prayer is going on;

20 there they lie (on bended knees), all the young, stupidly unconcerned (yuxroi), (yes,)
and old too: filthy nuisances rather than young men; giggling, laughing outright, talking-
for I have heard even this going on-and jeering one another as they lie along on their
knees: and there stand you, young man or elder: rebuke them, if you see them (behaving
thus): if any will not refrain, chide him more severely: call the deacon, threaten, do
what is in your power to do: and if he dare do anything to you, assuredly you shall have
all to help you. For who is so irrational, as, when he sees you chiding for such conduct,
and them chidden not to take your part? Depart, having received your reward from the
Prayer.-In a master's house, we count those his best-disposed servants, who cannot bear to
see any part of his furniture in disorder. Answer me; if at home you should see the silver
plate lie tossed out of doors, though it is not your business, you will pick it up and
bring it into the house: if you see a garment flung out of its place, though you have not
the care of it, though you be at enmity with him whose business it is, yet, out of good-
will to the master, will you not put it right? So in the present case. These are part of
the furniture: if you see them lying about in disorder, put them to rights: apply to me, I
do not refuse the trouble:

21 inform me, make the offender known to me: it is not possible for me to see all: excuse
me (in this). See, what wickedness overspreads the whole world! Said I without reason that
we are (no better than) so much hay (disorderly as) a troubled sea? I am not talking of
those (young people), that they behave thus; (what I complain of, is) that such a sleepy
indifference possesses those who come in here, that they do not even correct this
misbehavior. 22 Again I see others stand talking while Prayer is going on; while the more
consistent of them (do this) not only during the Prayer, but even when the Priest is
giving the Benediction. O, horror! When shall there be salvation? when shall it be
possible for us to propitiate God?-Soldiers go to their diversion, and you shall see them,
all keeping time in the dance, and nothing done negligently, but, just as in embroidery
and painting, from the well-ordered arrangement in each individual part of the
composition, there results at once an exceeding harmony and good keeping, so it is here:
we have one shield, one head, all of us (in common): and if but some casual point be
deranged by negligence, the whole is deranged and is spoilt, and the good order of the
many is defeated by the disorder of the one part. And, fearful indeed to think of, here
you come, not to a diversion, not to act in a dance, and yet you stand disorderly. Know
you not that you are standing in company with angels? with them you chant, with them sing
hymns, and do you stand laughing? Is it not wonderful that a thunderbolt is not launched
not only at those (who behave thus), but at us? For such behavior might well be visited
with the thunderbolt. The Emperor is present, is reviewing the army: and do you, even with
His eyes upon you, stand laughing, and endure to see another laughing? How long are we to
go on chiding, how long complaining?

23 Ought not such to be treated as very pests and nuisances; as abandoned, worthless
reprobates, fraught with innumerable mischiefs, to be driven away from the Church? When
will these forebear laughing, who laugh in the hour of the dread Mystery (en wra frikhj)?
when refrain from their trifling, who talk at the instant of the Benediction? Have they no
sense of shame before those who are present? have they no fear of God? Are our own idle
thoughts not enough for us, is it not enough that in our prayers we rove hither and
thither, but laughter also must needs intrude, and bursts of merriment? Is it a theatrical
amusement, what is done here? Aye, but, methinks, it is the theatres that do this: to the
theatres we owe it that the most of you so refuse to be curbed by us, and to be reformed.
What we build up here, is thrown down there: and not only so, but the hearers themselves
cannot help being filled with other filthinesses besides: so that the case is just the
same as if one should want to clean out a place with a fountain above it discharging mire;
for however much you may clean out, more runs in. So it is here.

24 For when we clean people out, as they come here from the theatres with their
filthiness, thither they go again, and take in a larger stock of filthiness, as if they
lived for the purpose of only giving us trouble, and then come back to us, laden with
ordure, in their manners, in their movements, in their words, in their laughter, in their
idleness. Then once more we begin shovelling it out afresh, as if we had to do this only
on purpose that, having sent them away clean, we may again see them clogging themselves
with filth. Therefore I solemnly protest to you, the sound members, that this will be to
you judgment and condemnation, and I give you over to God from this time forth, if any
having seen a person behaving disorderly, if any having seen any person talking,
especially in that part (of the Service), shall not inform against him, not bring him
round (to a better behavior). To do this is better than prayer. Leave thy prayer and
rebuke him, that thou mayst both do him good, and thyself get profit, and so we may be
enabled all to be saved and to attain unto the Kingdom of Heaven, through the grace and
loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and ever, and world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 25

1 ACTS XI. 19.-"Now they which were scattered abroad upon the persecution that rose about
Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none
but unto the Jews only." 2 The persecution turned out to be no slight benefit as "to them
that love God all things work together for good. (Rom. viii. 28. If they had made it their
express study how best to establish the Church, they would have done no other thing than
this-they dispersed the teachers. Mark in what quarters the preaching was extended. "They
travelled," it says, "as far as Phenice and Cyprus and Antioch; to none however did they
preach the word but to Jews only. Dost thou mark with what wise purposes of Providence so
much was done in the case of Cornelius? This serves both to justify Christ, and to impeach
the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were
scourged, then the Gentiles received the word, then the Samaritans. Which Paul also
declares: "To you it was necessary that the Word of God should first be spoken; but since
ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles. (ch.
xiii. 46. Accordingly they went about, preaching to Gentiles also. "But some of them were
men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks,
preaching the Lord Jesus: (v. 20. for it is likely both that they could now speak Greek,
and that there were such men in Antioch. "And the hand of the Lord," it says, "was with
them," that is, they wrought miracles; "and a great number believed, and turned unto the
Lord. (v. 21.

3 Do you mark why now also there was heed of miracles (namely) that they might believe?
"Then tidings of these things came unto the ears of the church which was in Jerusalem: and
they sent forth Barnabas, that he should go as far as Antioch. (v. 22. What may be the
reason that, when such a city received the word, they did not come themselves? Because of
the Jews. But they send Barnabas. However, it is no small part of the providential
management even so that Paul comes to be there. It is both natural, and it is wisely
ordered, that they are averse to him, and (so) that Voice of the Gospel, that Trumpet of
heaven, is not shut up in Jerusalem. Do you mark how on all occasions, Christ turns their
ill dispositions to needful account and for the benefit of the Church? Of their hatred to
the man, He availed Himself for the building up of the Church. But observe this holy man-
Barnabas, I mean-how he looked not to his own interests, but hasted to Tarsus. "Who, when
he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose
of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy
Ghost, and of faith: and much people was added unto the Lord. (v. 23, 24. He was a very
kind man, and single-hearted, and considerate (suggnwmonikoj). "Then departed Barnabas to
Tarsus, for to seek Saul. (v. 25.

4 He came to the athletic wrestler, the general (fit to lead armies), the champion of
single combat, the lion-I am at a loss for words, say what I will-the hunting-dog, killer
of lions, bull of strength, lamp of brightness, mouth sufficing for a world. "And when he
had found him, he brought him to Antioch. (v. 26. Verily this is the reason why it was
there they were appointed to be called Christians, because Paul there spent so long time!
"And it came to pass, that a whole year they assembled themselves with the Church, and
taught much people. And the disciples were first called Christians at Antioch. No small
matter of praise to that city! This is enough to make it a match for all, that for so long
a time it had the benefit of that mouth, it first, and before all others: wherefore also
it was there in the first place that men were accounted worthy of that name. Do you
observe the benefit resulting (to that city) from Paul, to what a height that name, like a
standard (shmeion), exalted it? Where three thousand, where five thousand, believed, where
so great a multitude, nothing of the sort took place, but they were called "they of the
way: here they were called Christians. "And in these days came prophets from Jerusalem
unto Antioch. (v. 27. It was need that the fruit of alms should also be planted there. And
see how of necessity (anagkaiwj) (it comes about that) none of the men of note becomes
their teacher.

5 They got for their teachers, men of Cyprus, and Cyrene, and Paul-though he indeed
surpassed (the Apostles) themselves-since Paul also had for teachers Ananias and Barnabas.
But here of necessity (this was the case). "And there stood up one of them named Agabus,
and signified by the spirit that there would be great dearth throughout the world, which
also came to pass in the days of Claudius Caesar. (v. 28. "By the Spirit," it says: for;
that they may not imagine that this was the reason why the famine came, (namely) because
Christianity was come in, because the demons were departed, the Holy Ghost foretells it:
this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the
reason, else this must have been the case from the beginning: but it was because of the
evils done to the Apostles-and God had borne long with them; but, when they pressed upon
them, a great famine ensues, betokening to the Jews the coming woes. "If it was because of
them, in any wise it ought to have stopped (there), when it did exist. What harm had the
Gentiles done, that they should have their share in the evils? They ought rather to have
been marked as approved (eudokimhsai), because they were doing their part, were slaying,
punishing, taking vengeance, persecuting on every side. And mark also at what time the
famine comes: precisely when the Gentiles were thenceforth added to the Church.

6 But if, as you say, it was because of the evils (done by the Jews), these ought to have
been exempted. How so? Christ, forestalling this objection, said, "Ye shall have
tribulation. (John xvi. 33. (It is) just as if you should say, They ought not to have been
scourged either. "Then the disciples, every man according to his ability, determined to
send relief unto the brethren which dwelt in Judea. (v. 29. Mark how the famine becomes to
them the means of salvation, an occasion of alms-giving, a harbinger of many blessing. And
(so it might have been) to you, one may say, if you were so minded, but ye would not. But
it is predicted, that they might be prepared beforehand for almsgiving. "Unto the brethren
which dwelt in Judaea; for they were enduring great hardships, but before this, they were
not suffering from famine. "Which also they did, and sent it to the elders by the hands of
Barnabas and Saul. (v. 30. Do you mark them, that no sooner do they believe than they
bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and
Saul, to minister (the same. Of this occasion ('Entauqa) he says (to the Galatians), "And
James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only" (they
would) "that we should remember the poor. (Gal. ii. 9. James was yet living.

7 "Now they which were scattered abroad upon the persecution," etc. (Recapitulation. Do
you mark how even in the tribulation instead of falling to lamentations and tears, as we
do, they give themselves up to a great and good work? "Travelled as far as Phenice, and
Cyprus, and Antioch," and there with more security preached the word. "And some of them,
which were men of Cyprus and Cyrene," etc. (v. 20. And they did not say, "(What), we,
Cyrenians and Cyprians, to attack this splendid and great city! but trusting in the grace
of God, they applied themselves to the work of teaching, nor did these (Gentiles)
themselves think scorn to learn anything of them. Mark how by small means all is brought
about: mark the preaching how it spreads: mark those in Jerusalem, having like care for
all, holding the whole world as one house. "They heard that Samaria had received the word,
and" (ch. viii. 14) to Samaria they send the Apostles: they heard what had befallen at
Antioch, and to Antioch they send Barnabas: they also send again, and (these) prophets.
For the distance was great, and it was not meet the Apostles at present should separate
from thence, that they might not be thought to be fugitives, and to have fled from their
own people. But then, almost precisely, is the time of their parting from Jerusalem, when
the state (of the Jews) was shown to be past remedy, when the war was close at hand, and
they must needs perish: when the sentence was made absolute.

8 For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart,
not because afraid of the war-how should it be so?-seeing those they went to, were those
that should bring the war: and moreover the war breaks out only after the Apostles were
dead. For of them (the Apostles) says, "The wrath is come upon them unto the end. (1
Thess. ii. 16. The more insignificant the persons, the more illustrious the grace, working
great results by small means.-" And he exhorted them to cleave unto the Lord, for he was a
good man. (v. 23, 24. By "good man," I take it, he means one that is kind, (xrhston)
sincere, exceedingly desirous of the salvation of his neighbors-" for he was a good man,
and full of the Holy Ghost and of faith. To cleave unto the Lord with purpose of heart"
(this is said): with encomium and praise. "And much people was added unto the Lord: for
like rich land this city received the word, and brought forth much fruit. "Then departed
Barnabas to Tarsus," etc. (v. 25. But why did he take him off from Tarsus and bring him
here? Not without good reason; for here were both good hopes, and a greater city, and a
great, body of people. See how grace works all, not Paul: by small means the affair was
taking its commencement. When it is become difficult the Apostles take it up. Why did they
not before this seen Barnabas? Because they had enough to do (hsxolhnto) with Jerusalem.

9 Again they justified themselves to the Jews, that the Gentiles were receiving
(proselambane) the word, even without enjoying so great attention. There is about to be a
questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, "That
we to the Gentiles, and they to the Circumcision. (Gal. ii. 9. Observe, henceforth the
very stress of the famine introduces the fellowship on the part of the Gentiles, namely,
from the alms. For they receive the offerings sent from them. 10 "Now they which were
scattered abroad," etc. (v. 19) and not as we who pass our time in lamentations and tears,
in our calamities; but with more fearlessness they passed their time, as having got to a
distance from those hindering them, and as being among men not afraid of the Jews: which
also helped. And they came to Cyprus, where they had the sea between them, and greater
freedom from anxiety: so they made no account of the fear of men, but (still) they gave
the precedence to the regard of the Law: "they spake to Jews only. But there were in
Antioch certain men of Cyprus and Cyrene: these, of all others, least cared for the Jews:
"who spake unto the Greeks, preaching the Lord Jesus. (v. 20. Probably it was because of
their not knowing Hebrew, that they called them Greeks. And "when" Barnabas, it says,
"came and had seen the grace of God,"-not the diligence of men-"he exhorted them to cleave
unto the Lord" (v. 23): and by this he converted more. "And much people was added unto the
Lord. Why do they not write to Paul, but send Barnabas? They They did not yet know the
virtue of the man: but it is providentially ordered that Barnabas should come. As there
was a multitude, and none to hinder, well might the faith grow, and above all because they
had no trials to undergo. Paul also preaches, and is no longer compelled to flee.

11 And it is well ordered, that not they speak of the famine, but the prophets. The men of
Antioch also did not take it amiss that they sent not the Apostles, but were content with
their teachers: so fervent were they all for the word. They did not wait for the famine to
come, but before this they sent: "according as each had the ability. And observe, among
the Apostles, others are put in charge with this trust, but here Paul and Barnabas. For
this was no small order (oikonomia) of Providence. Besides, it was the beginning, and it
was not fit they should be offended. 12 "As each had the ability, they sent. But now, none
does this, although there is a famine more grievous than that. For the cases are not
alike, for (all) to bear the calamity in common, and, while all (the rest) abound, for the
poorer to be famishing. And the expression shows that the givers also were poor, for, it
says, "as each of them had the means. A twofold famine, even as the abundance is twofold:
a severe famine, a famine not of hearing the word of the Lord, but of being nourished by
alms. Then, both the poor in Judea enjoyed the benefit, and so did those in Antioch who
gave their money; yea, these more than those: but now, both we and the poor are famishing:
they being in lack of necessary sustenance, and we in luxurious living, lacking the mercy
of God. But this is a food, than which nothing can be more necessary. This is not a food,
from which one has to undergo the evils of repletion: not a food, of which the most part
ends in the draught. (afedrwna. Nothing more beauteous, nothing more healthful, than a
soul nurtured by this food: it is set high above all disease, all pestilence, all
indigestion and distemper: none shall be able to overcome it, (elein) but just as, if
one's body were made of adamant, no iron, nor anything else, would have power to hurt it,
even so when the soul is firmly compact by almsgiving, nothing at all shall be able to
overcome it.

13 For say, what shall spoil this? Shall poverty? It cannot be, for it is laid up in the
royal treasuries. But shall robber and housebreaker? Nay, those are walls which none shall
be able to break through. But shall the worm? Nay, this treasure is set far above the
reach of this mischief also. But shall envy and the evil eye? Nay, neither by these can it
be overcome. But shall false accusations and plottings of evil? No, neither shall this be,
for safe as in an asylum is this treasure. But it were a shame should I make it appear as
if the advantages which belong to almsgiving were only these (the absence of these evils),
and not (the presence of) their opposites. For in truth it is not merely that it is secure
from ill-will; it also gets abundant blessing from those whom it benefits. For as the
cruel and unmerciful not only have for enemies those whom they have injured, but those
also who are not themselves hurt, partake the grief and join in the accusation: so those
that have done great good have not only those who are benefited, but those also who are
not themselves affected, to speak their praises. Again (that), it is secure from the
attacks of the evil-disposed, and robbers, and housebreakers-what, is this all the good,
or is it this-that besides the not suffering diminution, it grows also and increases into
multitude? What more shameful than Nebuchadnezzar, what more foul, what more iniquitous?
The man was impious;

14 after tokens and signs without number he refused to come to his senses (anenegkein),
but cast the servants of God into a furnace: and (yet) after these doings, he worshipped.
What then said the Prophet? "Wherefore," saith he, "O king let my counsel be acceptable
unto thee, ransom (lutrwsai) thy sins by alms, and thine iniquities by mercies to the
poor: peradventure there shall be pardon for thy transgressions. (Dan. iii. 27. In so
speaking, he said it not doubting, nay, with entire confidence, but wishing to put him in
greater fear, and to make a stronger necessity of doing these things. For if he had spoken
it as a thing unquestionable, the king would have been more supine: just as it is with us,
we then most urge some person (whom we wish to persuade), when they say to us, "Exhort
such an one," and do not add, "he will be sure to hear," but only, "peradventure he will
hear: for by leaving it doubtful, the fear is made greater, and urges him the more. This
is the reason why the Prophet did not make the thing certain to him. What sayest thou? For
so great impieties shall there be pardon? Yes. There is no sin, which alms cannot cleanse,
none, which alms cannot quench: all sin is beneath this: it is a medicine adapted for
every wound. What worse than a publican? The very matter (upoqesij) (of his occupation) is
altogether one of injustice: and yet Zaccheus washed away all these (sins).

15 Mark how even Christ shows this, by the care taken to have a purse, and to bear the
contributions put into it. And Paul also says, "Only that we remember the poor" (Gal. ii.
10): and everywhere the Scripture has much discourse concerning this matter. "The ransom,"
it saith, "of a man's soul is his own wealth" (Prov. 13, 8): and with reason: for, saith
(Christ), "if thou wouldest be perfect, sell what thou hast, and give to the poor, and
come, follow Me. (Matt. xix. 21. This may well be part of perfection. But alms may be done
not only by money, but by acts. For example: one may kindly stand (prosthnai) by a person
(to succor and defend him), one may reach to him a helping hand: the service rendered
(prostasia) by acts has often done more good even than money. Let us set to work all the
different kinds of almsgiving. Can you do alms by money? Be not slack. Can you by good
offices? Say not, Because I have no money, this is nothing. This is a very great point:
look upon it as if you had given gold. Can you do it by kind attentions (qerapeiaj)? Do
this also. For instance, if you be a physician, (give) your skill: for this also is a
great matter. Can you by counsel? This (service) is much greater than all: this (alms) is
better than all, or it is also more, by how much the gain it has is greater.

16 For in so doing you put away not starvation, but a grievous death. (ch. iii. 6; vi. 4.
With such alms the Apostles above measure abounded: therefore it was that the distribution
of money they put into the hands of those after them, themselves exhibiting the (mercy)
shown by words. Or is it, think you, a small alms, to a lost, castaway soul, a soul in
uttermost jeopardy, possessed by a burning fever (purwsewj), to be able to rid it of its
disease? For example, do you see one possessed by love of money? Pity the man. Is he in
danger of suffocation? Quench his fire. "What if he will not be persuaded? Do your part,
and be not remiss. Have you seen him in bonds?-for wealth is indeed bonds. (Matt. xxv. 35
ff. Go to him, visit him, console him, try to release him of his bonds. if he refuse, he
shall bear the blame himself. Have you seen him naked, and a stranger?-for he is indeed
naked, and a stranger to heaven. Bring him to your own inn, clothe him with the garment of
virtue, give him the city which is in heaven. "What if I myself be naked? say you. Clothe
also yourself first: if you know that you are naked, assuredly you know that you need to
be clothed; if you know what sort of nakedness this is. What numbers of women now wear
silken apparel but are indeed naked of the garments of virtue! Let their husbands clothe
these women.

17 "But they will not admit those garments; they choose to have these. Then do this also
first: induce them to have a longing for those garments: show them that they are naked:
speak to them of judgment to come: answer me, what is the clothing we shall need there?
But if ye will bear with me, I also will show you this nakedness. He that is naked, when
it is cold, shrinks and shudders, and stands there cowering, and with his arms folded: but
in summer heat, not so. If then I shall prove to you that your rich men, and rich women,
the more they put on, the more naked they are, do not take it amiss. How then, I ask you,
when we raise the subject of hell-fire, and of the torments there? Do not these shrink and
shudder more than those naked ones? Do they not bitterly groan and condemn themselves?
What? when they come to this or that man, and say to him, Pray for me, do they not speak
the same words as those (naked wretches)?

18 Now indeed, after all that we can say, the nakedness is not yet apparent: but it will
be plain enough there. How, and in what way? When these silken garments and precious
stones shall have perished, and it shall be only by the garments of virtue and of vice
that all men are shown, when the poor shall be clad with exceeding glory, but the rich,
naked and in disgraceful sort, shall be baled away to their punishments. What more naked
(Edd. "more dainty ") than that rich man who arrayed himself in purple? What poorer than
Lazarus? Then which of them uttered the words of beggars? which of them was in abundance?
Say, if one should deck his house with abundance of tapestry hangings, and himself sit
naked within, what were the benefit? So it is in the case of these women. Truly, the house
of the soul, the body I mean, they hang round with plenty of garments: but the mistress of
the house sits naked within. Lend me the eyes of the soul, and I will show you the soul's
nakedness. For what is the garment of the soul? Virtue, of course. And what its nakedness?
Vice. For just as, if one were to strip any decent person, that person would be ashamed,
and would shrink and cower out of sight; just so the soul, if we wish to see it, the soul
which has not these garments, blushes for shame.

19 How many women, think you, at this moment feel ashamed, and would fain sink to the very
depth, as if seeking some sort of curtain, or screen, that they may not hear these words?
But those who have no evil conscience, are exhilarated, rejoice, find delight, and gayly
deck themselves (egkallwpizontai) with the things said. Hear concerning that blessed
Thekla, how, that she might see Paul, she gave even her gold: and thou wilt not give even
a farthing that thou mayest see Christ: thou admirest what she did, but dost not emulate
her. Hearest thou not that "Blessed are the merciful, for they shall obtain mercy? (Matt.
v. 7. What is the gain of your costly garments? how long shall we continue agape for this
attire? Let us put on the glory of Christ: let us array ourselves with that beauty, that
both here we may be praised, and there attain unto the eternal good things, by the grace
and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost together,
be glory, dominion, honor, now and ever, world without end. Amen.

HOMILY 26

1 ACTS XII. 1, 2.-"Now at that time Herod the King stretched forth his hands to vex
certain of the Church. And he killed James the brother of John with the sword. And because
he saw it pleased the Jews, he proceeded further to take Peter also. Then were the days of
unleavened bread." 2 "At that time," of course meaning the time immediately following: for
this is the custom of Scripture. And he well says that Herod "the king" (did this): this
was not he of Christ's time. Lo, a different sort of trial-and mark what I said in the
beginning, how things are blended, how rest and trouble alternate in the whole texture of
the history-not now the Jews, nor the Sanhedrim, but the king. Greater the power, the
warfare more severe, the more it was done to obtain favor with the Jews. "And," it says,
"he slew James the brother of John with the sword: (taking him) at random and without
selection. But, should any raise a question, why God permitted this, we shall say, that it
was for the sake of these (Jews) themselves: thereby, first, convincing them, that even
when slain (the Apostles) prevail, just as it was in the case of Stephen: secondly, giving
them opportunity, after satiating their rage, to recover from their madness; thirdly,
showing them that it was by His permission this was done. "And when he saw," it says,
"that it pleased the Jews, he proceeded further to seize Peter also. O excessive
wickedness! On whose behalf was it, that he gratified them by doing murders thus without
plan or reason? "And it was the day of unleavened bread. Again, the idle preciseness of
the Jews: to kill indeed they forbade not, but at such a time they did such things!

3 "Whom having arrested, he put in ward, having delivered him to four quaternions of
soldiers. (v. 4. This was done both of rage, and of fear. "He slew," it says, "James the
brother of John with the sword. Do you mark their courage? For, that none may say that
without danger or fear of danger they brave death, as being sure of God's delivering them,
therefore he permits some to be put to death, and chief men too, Stephen and James,
thereby convincing their slayers themselves, that not even these things make them fall
away, and hinder them. "Peter therefore was kept in prison: but prayer was made without
ceasing of the Church unto God for him. (v. 5. For the contest was now for life and death:
both the slaying of the one made them fearful, and the casting of the other into prison.
"And when Herod would have brought him forth, the same night Peter was sleeping between
two soldiers, bound with two chains; and the keepers before the door kept the prison. And,
behold, the angel of the Lord came upon him, and a light shined in the prison: and he
smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell
off from his hands. (v. 6, 7. In that night He delivered him. "And a light shined in the
prison," that he might not deem it fancy: and none saw the light, but he only.

4 For if, notwithstanding this was done, he thought it a fancy, because of its
unexpectedness; if this had not been, much more would he have thought this: so prepared
was he for death. For his having waited there many days and not being saved caused this.
Why then, say you, did He not suffer him to fall into the hands of Herod, and then deliver
him? Because that would have brought people into astonishment, whereas this was credible:
and they would not even have been thought human beings. But in the case of Stephen, what
did He not do? Did He not show them his face as it had been the face of an angel? But what
in short did He leave undone here also? "And the angel said to him, Gird thyself, and bind
on thy sandals. (v. 8. Here again it shows, that it was not done of craft: for one that is
in haste and wishes to break out (of prison), is not so particular as to take his sandals,
and gird himself. "And he did so And he said unto him, Put on thy cloak, and follow me.
And he went out, and followed him; and wist not that it was true which was done by the
Angel; but thought he saw a vision. When they were past the first and the second ward,
they came unto the iron gate that leadeth unto the city; which opened to them of its own
accord. (v. 9, 10. Behold, a second miracle.

5 "And they went out, and passed on through one street; and forthwith the angel departed
from him. And when Peter was come to himself, he said, Now I know of a surety, that the
Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the
expectation of the people of the Jews. (v. 10, 11. When the angel departed, then Peter
understood: "Now I perceive," says he, not then. But why is this so, and why is Peter not
sensible of the things taking place, although he had already experienced a like
deliverance when all were released? (ch. v. 18. (The Lord) would have the pleasure come to
him all at once, and that he should first be at liberty, and then be sensible of what had
happened. The circumstance also of the chains having fallen off from his hands, is a
strong argument of his not having fled. "And when he had considered the thing, he came to
the house of Mary the mother of John, whose surname was Mark; where many were gathered
together praying. (v. 12. Observe how Peter does not immediately withdraw, but first
brings the good tidings to his friends. "And as Peter knocked at the door of the gate, a
damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the
gate for gladness,"-Mark even the servant-girls, how full of piety they are,-"but ran in,
and told how Peter stood before the gate. (v. 13-15.

6 But they, though it was so, shook their heads (incredulously): "And they said unto her,
Thou art mad. But she constantly affirmed that it was even so. And they said, It is his
angel. "But Peter continued knocking: and when they had opened the door, and saw him, they
were astonished. But he, beckoning unto them with the hand to hold their peace, declared
unto them how the Lord had brought him out of the prison. And he said, Go show these
things unto James, and to the brethren. And he departed, and went into another place. (v.
16, 17. But let us review the order of the narrative. 7 (Recapitulation. "At that time,"
it says, "Herod the king stretched forth his hands to afflict certain of the Church. (v.
1. Like a wild beast, he attacked all indiscriminately and without consideration. This is
what Christ said: "My cup indeed ye shall drink, and with the baptism wherewith I am
baptized, shall ye be baptized. (Mark x. 39. (b) "And he killed James the brother of John.
(v. 2. For there was also another James, the brother of the Lord: therefore to distinguish
him, he says, "The brother of John. Do you mark that the sum of affairs rested in these
three, especially Peter and James? (a) And how was it he did not kill Peter immediately?
It mentions the reason: "it was the day of unleavened bread: and he wished rather to make
a display (ekpompeusai) with the killing of him. "And when he saw it pleased the Jews. (v.
3. For their own part, they now in consequence of Gamaliel's advice, abstained from
bloodshedding: and besides, did not even invent accusations; but by means of others they
compassed the same results. (c) This (counsel of Gamaliel's) above all was their
condemnation: for the preaching was shown to be no longer a thing of men. "He proceeded
further to kill Peter also. (ch. v. 8. In very deed was that fulfilled, "We are accounted
as sheep for the slaughter. (Psa. xliv. 13. "Seeing," it says, "it was a pleasing thing to
the Jews. (Rom. viii. 36. A pleasing thing, bloodshed, and unrighteous bloodshed,
wickedness, impiety!

8 He ministered to their senseless (atopoij) lusts: for, whereas he ought to have done the
contrary, to check their rage, he made them more eager, as if he were an executioner, and
not a physician to their diseased minds. (And this) though he had numberless warnings in
the case of both his grandfather and his father Herod, how the former in consequence of
his putting the children to death suffered the greatest calamities, and the latter by
slaying John raised up against himself a grievous war. But as they thought * * He feared
lest Peter, in consequence of the slaying of James, should withdraw; and wishing to have
him in safe keeping, he put him in prison: "and delivered him to four quaternions of
soldiers" (v. 4): the stricter the custody, the more wondrous the display. "Peter
therefore was kept in prison. (v. 5. But this was all the better for Peter, who was
thereby made more approved, and evinced his own manly courage. And it says, "there was
earnest prayer making. It was the prayer of (filial) affection: it was for a father they
asked, a father mild. "There was," it says, "earnest prayer. Hear how they were affected
to their teachers. No factions, no perturbation: but they betook them to prayer, to that
alliance which is indeed invincible, to this they betook them for refuge. They did not
say, "What? I, poor insignificant creature that I am, to pray for him! for, as they acted
of love, they did not give these things a thought.

9 And observe, it was during the feast, that (their enemies) brought these trials upon
them, that their worth might be the more approved. "And when Herod," etc. (v. 6. See Peter
sleeping, and not in distress or fear! That same night, after which he was to be brought
forth, he slept, having cast all upon God. "Between two soldiers, bound with two chains.
(comp. 1 Pet. v. 7. Mark, how strict the ward! "And says, Arise. (v. 7. The guards were
asleep with him, and therefore perceived nothing of what was happening. "And a light
shined. What was the light for? In order that Peter might see as well as hear, and not
imagine it to be all fancy. And the command, "Arise quickly, " that he may not be remiss.
He also smote him; so deeply did he sleep. (a) "Rise," says he, "quickly: this is not to
hurry him (qorubountoj) but to persuade him not to delay. (c) "And" immediately "his
chains fell off from his hands. (b) How? answer me: where are the heretics?-let them
answer. "And the Angel said unto him," etc. (v. 8) by this also convincing him that it is
no fancy: to this end he bids him gird himself and put on his shoes, that he may shake off
his sleep, and know that it is real. (a) (e) "And he wist not that it was true that was
done by the Angel, but thought he saw a vision" (v. 9):

10 (e) well he might, by reason of the excessive greatness (uperbolhn) of the things
taking place. Do you mark what a thing it is for a miracle to be excessive (ekplhttei
shmeiou)? how it amazes (ekplhttei) the beholder? how it will not let the thing be
believed? For if Peter "thought he saw a vision," though he had girded himself and put on
his shoes, what would have been the case with another? "And," it says, "when they had
passed the first and the second ward, they came to the iron gate, which opened unto them
of its own accord" (v. 10): and yet the things that had happened within (the prison) were
more marvellous: but this was now more after the manner of man. "And having gone out, they
went along one street and immediately (all `until') the Angel departed from him. (v. 11.
When there was no hindrance, then the Angel departed. For Peter would not have gone along
(prohlqen), there being so many hindrances. "And when he came to himself: for in very
truth, it was indeed an amazement (ekplhcij). "Now," saith he, "I know"-now, not then,
when I was in the prison,-"that the Lord hath sent His Angel, and hath delivered me out of
the hand of Herod and from all the expectation of the people of the Jews. And when he had
considered" (v. 12), it says: viz. where he was, or, that he must not without more ado
depart but requite his Benefactor: "he came to the house of Mary the mother of John.

11 Who is this John? Probably he that was always with them: for this is why he adds his
distinctive name (to parashmon), "whose surname was Mark. But observe, "praying" in the
night, how much they got by it: what a good thing affliction is; how wakeful it made them!
Do you see how great the gain resulting from the death of Stephen? do you see how great
the benefit accruing from this imprisonment? For it is not by taking vengeance upon those
who wronged them that God shows the greatness of the Gospel: but in the wrong-doers
themselves, without any harm happening to those, he shows what a mighty thing the
afflictions in themselves are, that we may not seek in any wise deliverance from them, nor
the avenging of our wrongs. And mark how the very servant-girls were henceforth upon an
equality with them. "For joy," it says, "she opened not. (v. 13, 14. This too is well
done, that they likewise may not be amazed by seeing him at once, and that they may be
incredulous, and their minds may be exercised. "But ran in," etc. just as we are wont to
do, she was eager to be herself the bringer of the good tidings, for good news it was
indeed. "And they said unto her, Thou art mad: but she constantly affirmed that it was
even so: then said they, It is his Angel. (v. 15. This is a truth, that each man has an
Angel. And what would the Angel?

12 It was from the time (of night) that they surmised this. But when he "continued
knocking, and when they had opened, and saw him, they were astonished. But he beckoning to
them with his hand" (v. 16, 17), made them keep quiet, to hear all that had happened to
him. He was now an object of more affectionate desire to the disciples, not only in
consequence of his being saved, but by his sudden coming in upon them and straightway
departing. Now, both his friends learn all clearly; and the aliens also learn, if they had
a mind, but they had not. The same thing happened in the case of Christ. "Tell these
things," he says, "to James, and to the brethren. How free from all vainglory! Nor did he
say, Make known these things to people everywhere, but, "to the brethren. And he withdrew
to another place: for he did not tempt God, nor fling himself into temptation: since, when
they were commanded to do this, then they did it. "Go," it was said, "speak in the temple
to the people. (ch. v. 20. But this the Angel said not (here);

13 on the contrary, by silently removing him and bringing him out by night, he gave him
free permission to withdraw-and this too is done, that we may learn that many things are
providentially brought about after the manner of men-so that he should not again fall into
peril.-For that they may not say, "It was his Angel," after he was gone, they say this
first, and then they see himself overthrowing their notion of the matter. Had it been the
Angel, he would have knocked at the door, would not have retired to another place. And
what followed in the day, make them sure. 14 "So Peter was kept in the prison," etc. (v.
5.) They, being at large, were at prayer: he, bound, was in sleep. "And he wist not that
it was true." (v. 9.) If he thought it was true that was happening, he would have been
astonished, he would not have remembered (all the circumstances): but now, seeming to be
in a dream, he was free from perturbation. "When," it says, "they were past the first and
the second ward"-see also how strong the guard was-"they came unto the iron gate." (v.
10.) "Now know I that the Lord hath sent His Angel." (v. 11.) Why is not this effected by
themselves? (I answer,) By this also the Lord honors them, that by the ministry of His
Angels he rescues them. Then why was it not so in the case of Paul? There with good
reason, because the jailer was to be converted, whereas here, it was only that the Apostle
should be released. (ch. xvi. 25.) And God disposes all things in divers ways. And there
too, it is beautiful, that Paul sings hymns, while here Peter was asleep. "And when he had
considered, he came to the house of Mary," etc. (v. 12.) Then let us not hide God's
marvels, but for our own good let us study to display these abroad for the edifying of the
others. For as he deserves to be admired for choosing to be put into bonds, so is he
worthy of more admiration, that he withdrew not until he had reported all to his friends.
"And he said, Tell James and the brethren." (v. 17.) That they may rejoice: that they may
not be anxious. Through these those learn, not those through him: such thought had he for
the humbler part!-

15 Truly, nothing better than affliction not above measure (summetrou). What think you
must have been their state of mind-how full of delight! Where now are those women, who
sleep the whole night through? Where are those men, who do not even turn themselves in
their bed? Seest thou the watchful soul? With women, and children, and maid-servants, they
sang hymns to God, made purer than the sky by affliction. But now, if we see a little
danger, we fall back. Nothing ever was more splendid than that Church. Let us imitate
these, let us emulate them. Not for this was the night made, that we should sleep all
through it and be idle. To this bear witness the artisans, the carriers, and the merchants
(to this), the Church of God rising up in the midst of the night. Rise thou up also, and
behold the quire of the stars, the deep silence, the profound repose: contemplate with awe
the order (oikonomian) of thy Master's household. Then is thy soul purer: it is lighter,
and subtler, and soaring disengaged: the darkness itself, the profound silence, are
sufficient to lead thee to compunction. And if also thou look to the heavens studded with
its stars, as with ten thousand eyes, if thou bethink thee that all those multitudes who
in the daytime are shouting, laughing, frisking, leaping, wronging, grasping, threatening,
inflicting wrongs without number, lie all one as dead, thou wilt condemn all the self-
willedness of man. Sleep hath invaded and defeated (hlegcen) nature: it is the image of
death, the image of the end of all things. If thou (look out of window and) lean over into
the street, thou wilt not hear even a sound: if thou look into the house, thou wilt see
all lying as it were in a tomb. All this is enough to arouse the soul, and lead it to
reflect on the end of all things.

16 Here indeed my discourse is for both men and women. Bend thy knees, send forth groans,
beseech thy Master to be merciful: He is more moved by prayers in the night, when thou
makest the time for rest a time for mourning. Remember what words that king uttered: "I
have been weary with my groaning: every night will I wash my bed, I will water my couch
with my tears. (Ps. vi. 6. However delicate a liver thou mayest be, thou art not more
delicate than he: however rich thou mayest be, thou art not richer than David. And again
the same Psalmist saith, "At midnight I rose to give thanks unto Thee for the judgments of
Thy righteousness. (Ps. cxix. 62. No vainglory then intrudes upon thee: how can it, when
all are sleeping, and not looking at thee? Then neither sloth nor drowsiness invades thee:
how can they, when thy soul is aroused by such great things? After such vigils come sweet
slumbers and wondrous revelations. Do this, thou also the man, not the woman only. Let the
house be a Church, consisting of men and women. For think not because thou art the only
man, or because she is the only woman there, that this is any hindrance. "For where two,"
He saith, "are gathered together in My Name, there am I in the midst of them. (Matt.
xviii. 20. Where Christ is in the midst, there is a great multitude.

17 Where Christ is, there needs must Angels be, needs must Archangels also and the other
Powers be there. Then ye are not alone, seeing ye have Him Who is Lord of all. Hear again
the prophet also saying, "Better is one that doeth the will of the Lord, than ten thousand
transgressors. (comp. Ecclus. xvi. 3. Nothing more weak than a multitude of unrighteous
men, nothing more strong than one man who lives according to the law of God. If thou hast
children wake up them also, and let thy house altogether become a Church through the
night: but if they be tender, and cannot endure the watching, let them stay for the first
or second prayer, and then send them to rest: only stir up thyself, establish thyself in
the habit. Nothing is better than that storehouse which receives such prayers as these.
Hear the Prophet speaking: "If I remembered Thee upon my bed, I thought upon Thee in the
dawn of the morning. (Ps. lxiii. 7. But you will say: I have labored much during the day,
and I cannot. Mere pretext this and subterfuge. For however much thou hast labored, thou
wilt not toil like the smith, who lets fall such a heavy hammer from a great height upon
the (metal flying off in) sparks, and takes in the smoke with his whole body: and yet at
this work he spends the greater part of the night.

18 Ye know also how the women, if there is need for us to go into the country, or to go
forth unto a vigil, watch through the whole night. Then have thou also a spiritual forge,
to fashion there not pots or cauldrons, but thine own soul, which is far better than
either coppersmith or goldsmith can fashion. Thy soul, waxen old in sins, cast thou into
the smelting-furnace of confession: let fall the hammer from on high: that is, the
condemnation of thy words (twn rhmatwn thn katagnwsin): light up the fire of the Spirit.
Thou hast a far mightier craft (than theirs). Thou art beating into shape not vessels of
gold, but the soul, which is more precious than all gold, even as the smith hammers out
his vessel. For it is no material vessel that thou art working at, but thou art freeing
thy soul from all imaginations belonging to this life. Let a lamp be by thy side, not that
one which we burn, but that which the prophet had, when he said, "Thy law is a lamp unto
my feet. (Ps. cxix. 105. Bring thy soul to a red heat, by prayer: when thou seest it hot
enough, draw it out, and mould it into what shape thou wilt. Believe me, not fire so
effectual to burn off rust, as night prayer to remove the rust of our sins. Let the night-
watchers, if no one else, shame us.

19 They, by man's law, go their rounds in the cold, shouting loudly, and walking through
lanes (stenwpwn) and alleys, oftentimes drenched with rain and (all) congealed with cold,
for thee and for thy safety, and the protection of thy property. There is he taking such
care for thy property, while thou takest none even for thy soul. And yet I do not make
thee go thy rounds in the open air like him, nor shout loudly and rend thy sides: but in
thy closet itself, or in thy bedchamber, bend thy knees, and entreat thy Lord. Why did
Christ Himself pass a whole night on the mountain? Was it not, that He might be an
ensample to us? Then is it that the plants respire, in the night, I mean: and then also
does the soul take in the dew even more than they. What the sun has parched by day becomes
cool again at night. More refreshing than all dew, the tears of the night descend upon our
lusts and upon all heat and fever of the soul, and do not let it be affected in any such
way. But if it do not enjoy the benefit of that dew, it will be burnt up in the daytime.
But God forbid (it should be so )!

20 Rather, may we all, being refreshed, and enjoying the mercy of God, be freed from the
burden of our sins, through the grace and mercy of our Lord Jesus Christ, with Whom to the
Father together with the Holy Spirit be glory, might, honor, now and ever, world without
end. Amen.

HOMILY 27

1 ACTS XII. 18, 19.-"Now as soon as it was day, there was no small stir among the
soldiers, what was become of Peter. And when Herod had sought for him, and found him not,
he examined the keepers, and commanded that they should be put to death. And he went down
from Judea to Caesarea, and there abode." 2 Some persons, it is likely, are at a loss how
to explain it, that God should quietly look on while (His) champions are put to death, and
now again the soldiers on account of Peter: and yet it was possible for Him after
(delivering) Peter to rescue them also. But it was not yet the time of judgment, so as to
render to each according to his deserts. And besides, it was not Peter that put them into
his hands. For the thing that most annoyed him was the being mocked; just as in the case
of his grandfather when he was deceived by the wise men, that was what made him (feel) cut
to the heart-the being (eluded and) made ridiculous. "And having put them to the
question," it says, "he ordered them to be led away to execution. (Matt. ii. 16. And yet
he had heard from them-for he had put them to the question-both that the chains had been
left, and that he had taken his sandals, and that until that night he was with them.
"Having put them to the question: but what did they conceal? Why then did they not
themselves also flee? "He ordered them to be led away to execution: and yet he ought to
have marvelled, ought to have been astonished at this. The consequence is, by the death of
these men (the thing), is made manifest to all: both his wickedness is exposed to view,
and (it is made clear that) the wonder (is) of God.

3 "And he went down from Judea to Caesarea, and there abode: and Herod was highly
displeased with them of Tyre and Sidon: but they came with one accord to him, and, having
made Blastus the king's chamberlain their friend, desired peace; because their country was
nourished by the king's country. And upon a set day Herod, arrayed in royal apparel, sat
upon his throne, and made an oration unto them. And the people gave a shout, saying, `It
is the voice of a god, and not of a man,' And immediately the angel of the Lord smote him,
because he gave not God the glory: and he was eaten of worms, and gave up the ghost. (v.
xx. 23.) * * But see how (the writer) here does not hide these things. Why does he mention
this history? Say, what has it to do with the Gospel, that Herod is incensed with the
Tyrians and Sidonians? It is not a small matter, even this, how immediately justice seized
him; although not because of Peter, but because of his arrogant speaking. And yet, it may
be said, if those shouted, what is that to him? Because he accepted the acclamation,
because he accounted himself to be worthy of the adoration. Through him those most receive
a lesson, who so thoughtlessly flattered him (al. oi kolakeuontej). Observe again, while
both parties deserve punishment, this man is punished.

4 For this is not the time of judgment, but He punishes him that had most to answer for,
leaving the others to profit by this man's fate. "And the word of God," it says, "grew,"
i.e. in consequence of this, "and multiplied. (v. 24. Do you mark God's providential
management? "But Barnabas and Saul returned from Jerusalem, when they had fulfilled their
ministry, and took with them John, whose surname was Mark. (v. 25. "Now there were in the
Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that
was called Niger, and Lucius of Cyrene, and Manaën, which had been brought up with Herod
the tetrarch, and Saul. (ch. xiii. 1. He still mentions Barnabas first: for Paul was not
yet famous, he had not yet wrought any sign. "As they ministered to the Lord, and fasted,
the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called
them. And when they had fasted and prayed, and laid their hands on them, they sent them
away. (v. 2, 3. What means, "Ministering? Preaching. "Separate for Me," it says, "Barnabas
and Saul. What means, "Separate for Me? For the work, for the Apostleship. See again by
what persons he is ordained (gumnotera. Cat. semnotera, "more awful.") By Lucius the
Cyrenean and Manaën, or rather, by the Spirit. The less the persons, the more palpable the
grace. He is ordained henceforth to Apostleship, so as to preach with authority. How then
does he himself say, "Not from men, nor by man? (Gal.

5 i. 1. Because it was not man that called or brought him over: this is why he says, "Not
from men. Neither by man," that is, that he was not sent by this (man), but by the Spirit.
Wherefore also (the writer) thus proceeds: "So they, being sent forth by the Holy Ghost,
departed unto Seleucia; and from thence they sailed to Cyprus. (v. 4. But let us look over
again what has been said. 6 (Recapitulation. "And when it was day," etc. (v. 18. For if
the Angel had brought out the soldiers also, along with Peter, it would have been thought
a case of flight. Then why, you may ask, was it not otherwise managed? Why, where is the
harm? Now, if we see that they who have suffered unjustly, take no harm, we shall not
raise these questions. For why do you not say the same of James? Why did not (God) rescue
him? "There was no small stir among the soldiers. So (clearly) had they perceived nothing
(of what had happened). Lo, I take up the plea in their defence. The chains were there,
and the keepers within, and the prison shut, nowhere a wall broken through, all told the
same tale: the man had been carried off: why dost thou condemn them? Had they wished to
let him off, they would have done it before, or would have gone out with him. "But he gave
them money? (ch. iii. 6. And how should he, who had not to give even to a poor man, have
the means to give to these? And then neither had the chains been broken, nor were they
loosed. He ought to have seen, that the thing was of God, and no work of man. "And he went
down from Judea to Caesarea, and there abode. And Herod was highly displeased with them of
Tyre and Sidon," etc. (v. 19. He is now going to mention (a matter of) history:

7 this is the reason why he adds the names, that it may be shown how he keeps to the truth
in all things. "And," it says, "having made Blastus the king's chamberlain their friend,
they desired peace; because their country was nourished by the king's country. (v. 20, 21.
For probably there was a famine. "And on a set day," etc. (Joseph. Ant. xix. Josephus also
says this, that he fell into a lingering disease. Now the generality were not aware of
this, but the Apostle sets it down: yet at the same time their ignorance was an advantage,
in regard that they imputed what befell (Agrippa) to his putting James and the soldiers to
death. Observe, when he slew the Apostle, he did nothing of this sort but when (he slew)
these; in fact he knew not what to say about it: as being at a loss, then, and feeling
ashamed, "he went down from Judea to Caesarea. I suppose it was also to bring those (men
of Tyre and Sidon) to apologize, that he withdrew (from Jerusalem): for with those he was
incensed, while paying such court to these. See how vainglorious the man is: meaning to
confer the boon upon them, he makes an harangue. But Josephus says, that he was also
arrayed in a splendid robe made of silver. Observe both what flatterers those were, and
what a high spirit was shown by the Apostles: the man whom the whole nation so courted,
the same they held in contempt. (v. 24.

8 But observe again a great refreshing granted to them, and the numberless benefits
accruing from the vengeance inflicted upon him. But if this man, because it was said to
him, "It is the voice of God and not of a man (v. 22) although he said nothing himself,
suffered such things: much more should Christ, had He not Himself been God (have suffered)
for saying always as He did, "These words of mine are not Mine" (John xiv. 10; xviii. 36)
and, "Angels minister to Me," and such like. But that man ended His life by a shameful and
miserable death, and thenceforth no more is seen of him. And observe him also, easily
talked over even by Blastus, like a poor creature, soon incensed and again pacified, and
on all occasions a slave of the populace, with nothing free and independent about him. But
mark also the authority of the Holy Ghost: "As they ministered to the Lord, and fasted,
the Holy Ghost said, Separate Me Barnabas and Saul. (ch. xiii. 2. What being would have
dared, if not of the same authority, to say this? "Separate," etc. But this is done, that
they may not keep together among themselves. The Spirit saw that they had greater power,
and were able to be sufficient for many. And how did He speak to them? Probably by
prophets: therefore the writer premises, that there were prophets also. And they were
fasting and ministering: that thou mayest learn that there was need of great sobriety.

9 In Antioch he is ordained, where he preaches. Why did He not say, Separate for the Lord,
but, "For me? It shows that He is of one authority and power. "And when they had fasted,"
etc. Seest thou what a great thing fasting is? "So they being sentforth by the Holy Ghost:
it shows that the Spirit did all. 10 A great, yes a great good is fasting: it is
circumscribed by no limits. When need was to ordain, then they fast: and to them while
fasting, the Spirit spake. Thus much only do I enjoin: (I say) not fast, but abstain from
luxury. Let us seek meats to nourish, not things to ruin us; seek meats for food, not
occasions of diseases, of diseases both of soul and body: seek food which hath comfort,
not luxury which is full of discomfort: the one is luxury, the other mischief; the one is
pleasure, the other pain; the one is agreeable to nature, the other contrary to nature.
For say, if one should give thee hemlock juice to drink, would it not be against nature?
if one should give thee logs and stones, wouldest thou not reject them? Of course, for
they are against nature. Well, and so is luxury. For just as in a city, under an invasion
of enemies when there has been siege and tumult, great is the uproar, so is it in the
soul, under invasion of wine and luxury. "Who hath woe? who hath tumults? who hath
discomforts and babblings? Are they not they that tarry long at the wine? Whose are
bloodshot eyes? (Prov. xxiii. 29, 30,) But yet, say what we will, we shall not bring off
those who give themselves up to luxury, unless we bring into conflict therewith a
different affection. And first, let us address ourselves to the women.

11 Nothing uglier than a woman given to luxury, nothing uglier than a woman given to
drink. The bloom of her complexion is faded: the calm and mild expression of the eyes is
rendered turbid, as when a cloud intercepts the rays of the sunshine. It is a vulgar,
(aneleuqeron) slave-like, thoroughly low-lived habit. How disgusting is a woman when from
her breath you catch sour whiffs of fetid wine: a woman belching, giving out a fume
(xumon) of decomposing meats; herself weighed down, unable to keep upright; her face
flushed with an unnatural red; yawning incessantly, and everything swimming in a mist
before her eyes! But not such, she that abstains from luxurious living: no (this
abstinence makes her look) a more beautiful, well-bred (swfronestera) woman. For even to
the body, the composure of the soul imparts a beauty of its own. Do not imagine that the
impression of beauty results only from the bodily features. Give me a handsome girl, but
turbulent (tetaragmenhn), loquacious, railing, given to drink, extravagant, (and tell me)
if she is not worse-looking than any ugly woman? But if she were bashful, if she would
hold her peace, if she learnt to blush, if to speak modestly (summetrwj), if to find time
for fastings; her beauty would be twice as great, her freshness would be heightened, her
look more engaging, fraught with modesty and good breeding (swfrosunhj kai kosmiothtoj).
Now then, shall we speak of men? What can be uglier than a man in drink?

12 He is an object of ridicule to his servants, of ridicule to his enemies, of pity to his
friends; deserving condemnation without end: a wild beast rather than a human being; for
to devour much food is proper to panther, and lion, and bear. No wonder (that they do so),
for those creatures have not a reasonable soul. And yet even they, if they be gorged with
food more than they need, and beyond the measure appointed them by nature, get their whole
body ruined by it: how much more we? Therefore hath God contracted our stomach into a
small compass; therefore hath He marked out a small measure of sustenance, that He may
instruct us to attend to the soul. 13 Let us consider our very make, and we shall see
there is in us but one little part that has this operation-for our mouth and tongue are
meant for singing hymns, our throat for voice-therefore the very necessity of nature has
tied us down, that we may not, even involuntarily, get into much trouble (pragmateian) (in
this way). Since, if indeed luxurious living had not its pains, nor sickness and
infirmities, it might be tolerated: but as the case is, He hath stinted thee by
restrictions of nature, that even if thou wish to exceed, thou mayest not be able to do
so. Is not pleasure thine object, beloved? This thou shalt find from moderation. Is not
health? This too thou shalt so gain. Is not easiness of mind? This too. Is not freedom? is
not vigor and good habit of body, is not sobriety and alertness of mind? (All these thou
shalt find); so entirely are all good things there, while in the other are the contraries
to these, discomfort, distemper, disease, embarrassment-waste of substance (aneleuqeria).
Then how comes it, you will ask, that we all run eagerly after this? It comes of disease.
For say, what is it that makes the sick man hanker after the thing that does him harm? Is
not this very hankering a part of his disease? Why is it that the lame man does not walk
upright? This very thing, does it come of his being lazy, and not choosing to go to the
physician?

14 For there are some things, in which the pleasure they bring with them is temporary, but
lasting the punishment: others just the contrary, in which the endurance is for a time,
the pleasure perpetual. He, therefore, that has so little solidity and strength of purpose
as not to slight present sweets for future, is soon overcome. Say, how came Esau to be
overcome? how came he to prefer the present pleasure to the future honor? Through want of
solidity and firmness of character. (Gen. xxv. 33. And this fault itself, say you, whence
comes it? Of our ownselves: and it is plain from this consideration. When we have the
mind, we do rouse ourselves, and become capable of endurance. Certain it is, if at any
time necessity comes upon us, nay, often only from a spirit of emulation, we get to see
clearly what is useful for us. When therefore thou art about to indulge in luxury,
consider how brief the pleasure, consider the loss-for loss it is indeed to spend so much
money to one's own hurt-the diseases, the infirmities: and despise luxury. How many shall
I enumerate who have suffered evils from indulgence? Noah was drunken, and was exposed in
his nakedness, and see what evils came of this. (Gen. ix. 20. Esau through greediness
abandoned his birthright, and was set upon fratricide. The people of Israel "sat down to
eat and to drink, and rose up to play. (Ex. xxxii. 6. Therefore saith the Scripture, "When
thou hast eaten and drunken, remember the Lord thy God. (Deut.

15 vi. 12. For they fell over a precipice, in failing into luxury. "The widow," he saith,
"that liveth in pleasure, is dead while she liveth" (1 Tim. v. 6): and again, "The beloved
waxed sleek, grew thick, and kicked" (Deut. xxxii. 15): and again the Apostle, "Make not
provision for the flesh, to fulfil the lusts thereof. (Rom. xiii. 14. I am not enacting as
a law that there shall be fasting, for indeed there is no one who would listen; but I am
doing away with daintiness, I am cutting off luxury for the sake of your own profit: for
like a winter torrent, luxury overthrows all: there is nothing to stop its course: it
casts out from a kingdom: what is the gain of it (ti to pleon)? Would you enjoy a (real)
luxury? Give to the poor; invite Christ, so that even after the table is removed, you may
still have this luxury to enjoy. For now, indeed, you have it not, and no wonder: but then
you will have it. Would you taste a (real) luxury? Nourish your soul, give to her of that
food to which she is used: do not kill her by starvation.-It is the time for war, the time
for contest: and do you sit enjoying yourself? Do you not see even those who wield
sceptres, how they live frugally while abroad on their campaigns? "We wrestle not against
flesh and blood" (Eph. vi. 12); and are you fattening yourself when about to wrestle?

16 The adversary stands grinding his teeth, and are you giving a loose to jollity, and
devoting yourself to the table? I know that I speak these things in vain, yet not (in
vain) for all. "He that hath ears to hear, let him hear. (Luke viii. 8. Christ is pining
through hunger, and are you frittering yourself away (diaspoj) with gluttony? Two
inconsistencies (Duo ametriai). For what evil does not luxury cause? It is contrary to
itself: so that I know not. how it gets its name: but just as that is called glory, which
is (really) infamy, and that riches, which in truth is poverty, so the name of luxury is
given to that which in reality is nauseousness. Do we intend ourselves for the shambles,
that we so fatten ourselves? Why cater for the worm that it may have a sumptuous larder?
Why make more of their humors (ixwraj)? Why store up in yourself sources of sweat and rank
smelling? Why make yourself useless for everything? Do you wish your eye to be strong? Get
your body well strung? For in musical strings, that which is coarse and not refined, is
not fit to produce musical tones, but that which has been well scraped, stretches well,
and vibrates with full harmony. Why do you bury the soul alive? why make the wall about it
thicker? Why increase the reek and the cloud, with fumes like a mist steaming up from all
sides?

17 If none other, let the wrestlers teach you, that the more spare the body, the stronger
it is: and (then) also the soul is more vigorous. In fact, it is like charioteer and
horse. But there you see, just as in the case of men giving themselves to luxury, and
making themselves plump, so the plump horses are unwieldy, and give the driver much ado.
One may think one's self (agaphton) well off, even with a horse obedient to the rein and
well-limbed, to be able to carry off the prize: but when the driver is forced to drag the
horse along, and when the horse falls, though he goad him ever so much, he cannot make him
get up, be he ever so skilful himself, he will be deprived of the victory. Then let us not
endure to see our soul wronged because of the body, but let us make the soul herself more
clear-sighted, let us make her wing light, her bonds looser: let us feed her with
discourse, with frugality, (feeding) the body only so much that it may be healthy, that it
may be vigorous, that it may rejoice and not be in pain: that having in this sort well
ordered our concerns, we may be enabled to lay hold upon the highest virtue, and to attain
unto the eternal good things by the grace and loving-kindness of our Lord Jesus Christ,
with Whom, to the Father and Holy Ghost together, be glory, dominion, honor, now and ever,
world without end. Amen.

HOMILY 28

1 ACTS XIII. 4, 5.-"So they, being sent forth by the Holy Ghost, departed unto Seleucia;
and from thence they sailed to Cyprus. And when they were at Salamis, they preached the
word of God in the synagogues of the Jews: and they had also John to their minister." 2 As
soon as they were ordained they went forth, and hasted to Cyprus, that being a place where
was no ill-design hatching against them, and where moreover the Word had been sown
already. In Antioch there were (teachers) enough, and Phoenice too was near to Palestine;
but Cyprus not so. However, you are not to make a question of the why and wherefore, when
it is the Spirit that directs their movements: for they were not only ordained by the
Spirit, but sent forth by Him likewise. "And when they were come to Salamis, they preached
the word of God in the synagogues of the Jews. Do you mark how they make a point of
preaching the word to them first, not to make them more contentious? The persons mentioned
before "spake to none but to Jews only" (ch. xi. 19), and so here they betook them to the
synagogues. "And when they had gone through the isle unto Paphos, they found a certain
sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of
the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired
to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation)
withstood them, seeking to turn away the deputy from the faith. (v. 6-8. Again a Jew
sorcerer, as was Simon. And observe this man, how, while they preached to the others, he
did not take it much amiss, but only when they approached the proconsul.

3 And then in respect of the proconsul the wonder is, that although prepossessed by the
man's sorcery, he was nevertheless willing to hear the Apostles. So it was with the
Samaritans: and from the competition (sugkrisewj) the victory appears, the sorcery being
worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils! "But
Saul, who is also Paul,"-(v. 9) here his name is changed at the same time that he is
ordained, as it was in Peter's case, -"filled with the Holy Ghost, looked upon him, and
said, O full of all guile and all villany, thou child of the devil: (v. 10) and observe,
this is not abuse, but accusation: for so ought forward, impudent people to be rebuked
"thou enemy of all righteousness; here he lays bare what was in the thoughts of the man,
while under pretext of saving he was ruining the proconsul: "wilt thou not cease," he
says, "to pervert the ways of the Lord? (He says it) both confidently (aciopistwj), It is
not with us thou art warring, nor art thou fighting (with us), but "the ways of the Lord"
thou art perverting, and with praise (of these, he adds) "the right" ways. "And now,
behold, the hand of the Lord is upon thee, and thou shalt be blind. (v. 11. It was the
sign by which he was himself converted, and by this he would fain convert this man. As
also that expression, "for a season," puts it not as an act of punishing, but as meant for
his conversion:

4 had it been for punishment, he would have made him lastingly blind, but now it is not
so, but "for a season" (and this), that he may gain the proconsul. For, as he was
prepossessed by the sorcery, it was well to teach him a lesson by this infliction (and the
sorcerer also), in the same way as the magicians (in Egypt) were taught by the boils. (Ex.
ix. 11. "And immediately there fell on him a mist and a darkness: add he went about
seeking some to lead him by the hand. Then the deputy, when he saw what was done,
believed, being astonished at the doctrine of the Lord. (v. 12. But observe, how they do
not linger there, as (they might have been tempted to do) now that the proconsul was a
believer, nor are enervated by being courted and honored, but immediately keep on with
their work, and set out for the country on the opposite coast. "Now when Paul and his
company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them
returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia,
and went into the synagogue on the sabbath day, and sat down. (v. 13, 14. And here again
they entered the synagogues, in the character of Jews, that they might not be treated as
enemies, and be driven away: and in this way they carried the whole matter successfully.

5 "And after the reading of the Law and the Prophets, the rulers of the synagogue sent
unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people,
say on. (v. 15. From this point, we learn the history of Paul's doings, as in what was
said above we have learned not a little about Peter. But let us review what has been said.
6 (Recapitulation. "And when they were come to Salamis," the metropolis of Cyprus, "they
preached the word of God. (v. 5. They had spent a year in Antioch: it behooved that they
should go hither also (to Cyprus) and not sit permanently where they were (the converts in
Cyprus): needed greater teachers. See too how they remain no time in Seleucia, knowing
that (the people there) might have reaped much benefit from the neighboring city (of
Antioch): but they hasten on to the more pressing duties. When they came to the metropolis
of the island, they were earnest to disabuse (diorqwsai) the proconsul. But that it is no
flattery that (the writer) says, "he was with the proconsul, a prudent man" (v. 7), you
may learn from the facts; for he needed not many discourses, and himself wished to hear
them. And he mentions also the names. * * * Observe, how he said nothing to the sorcerer,
until he gave him an occasion: but they only "preached the word of the Lord. Since (though
Elymas) saw the rest attending to them, he looked only to this one object, that the
proconsul might not be won over. Why did not (Paul) perform some other miracle? Because
there was none equal to this, the taking the enemy captive. And observe, he first
impeaches, and then punishes, him. He shows how justly the man deserved to suffer, by his
saying, "O full of all deceit" (v. 10): (" full of all,") he says: nothing wanting to the
full measure:

7 and he well says, of all "deceit," for the man was playing the part of a
hypocrite.-"Child of the devil," because he was doing his work: "enemy of all
righteousness," since this (which they preached) was the whole of righteousness (though at
the same time): I suppose in these words he reproves his manner of life. His words were
not prompted by anger, and to show this, the writer premises, "filled with the Holy
Ghost," that is, with His operation. "And now behold the hand of the Lord is upon thee.
(v. 11. It was not vengeance then, but healing: for it is as though he said: "It is not I
that do it, but the hand of God. Mark how unassuming! No "light," as in the case of Paul,
"shone round about him. (ch. ix. 3. "Thou shalt be blind," he says, "not seeing the sun
for a season," that he may give him opportunity for repentance: for we nowhere find them
wishing to be made conspicuous by the more stern (exercise of their authority), even
though it was against enemies that this was put forth: in respect of those of their own
body (they used severity), and with good reason, but in dealing with those without, not
so; that (the obedience of faith) might not seem to be matter of compulsion and fear. It
is a proof of his blindness, his "seeking some to lead him by the hand. (ch. v. 1. ff.

8 And the proconsul sees the blindness inflicted, "and when he saw what was done, he
believed: and both alone believed not merely this, but, "being astonished at the doctrine
of the Lord" (v. 12): he saw that these things were not mere words, nor trickery. Mark how
he loved to receive instruction from his teachers, though he was in a station of so high
authority. And (Paul) said not to the sorcerer, "Wilt thou not cease to pervert" the
proconsul? What may be the reason of John's going back from them? For "John," it says,
"departing from them returned to Jerusalem" (v. 13): (he does it) because they are
undertaking a still longer journey: and yet he was their attendant, and as for the danger,
they incurred it (not he).-Again, when they were come to Perga, they hastily passed by the
other cities, for they were in haste to the metropolis, Antioch. And observe how concise
the historian is. "They sat down in the synagogue," he says, and, "on the sabbath day" (v.
14, 15): that they might prepare the way beforehand for the Word. And they do not speak
first, but when invited: since as strangers, they called upon them to do so. Had they not
waited, there would have been no discourse. Here for the first time we have Paul
preaching. And observe his prudence: where the word was already sown, he passes on: but
where there was none (to preach), he makes a stay: as he himself writes:

9 "Yea, so have I strived to preach the Gospel, not where Christ was named. (Rom. xv. 20.
Great courage this also. Truly, from the very outset, a wonderful man! crucified, ready
for all encounters (paratetagmenoj), he knew how great grace he had obtained, and he
brought to it zeal equivalent. He was not angry with John: for this was not for him: but
he kept to the work, he quailed not, he was unappalled, when shut up in the midst of a
host. Observe how wisely it is ordered that Paul should not preach at Jerusalem: the very
hearing that he is become a believer, this of itself is enough for them; for him to
preach, they never would have endured, such was their hatred of him: so he departs far
away, where he was not known. But it is well done, that "they entered the synagogue on the
sabbath day" when all were collected together. "And after the reading of the Law and the
Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye
have any word or exhortation for the people, say on. (v. 15. Behold how they do this
without grudging, but no longer after this. If ye did wish this (really), there was more
need to exhort.

10 He first convicted the sorcerer (and showed), what he was; and that he was such, the
sign showed: "thou shalt be blind, not seeing the sun" this was a sign of the blindness of
his soul: "for a season" (v. 11): he says, to bring him to repentance. But, oh that love
of rule! oh, that lust of vainglory! how it does overturn and ruin everything; makes
people stand up against their own, against each other's salvation; renders them blind
indeed, and dark, insomuch that they have even to seek for some to lead them by the hand!
Oh that they did even this, oh that they did seek were it but some to lead them by the
hand! But no, they no longer endure this, they take the whole matter into their own hands.
(This vice) will let no man see: like a mist and thick darkness it spreads itself over
them, not letting any see through it. What pleas shall we have to offer, we who for one
evil affection, overcome another evil affection (supra p. 176), but not for the fear of
God! For example, many who are both lewd and covetous, have for their niggardliness put a
bridle upon their lust, while other such, on the contrary, have for pleasure's sake,
despised riches. Again, those who are both the one and the other, have by the lust of
vainglory overcome both, lavishing their money unsparingly, and practising temperance to
no (good) purpose;

11 others again, who are exceedingly vainglorious, have despised that evil affection,
submitting to many vile disgraces for the sake of their amours, or for the sake of their
money: others again, that they may satiate their anger, have chosen to suffer losses
without end, and care for none of them, provided only they may work their own will. And
yet, what passion can do with us, the fear of God is impotent to effect! Why speak I of
passion? What shame before men can do with us, the fear of God has not the strength to
effect! Many are the things we do right and wrong, from a feeling of shame before men; but
God we fear not. How many have been shamed by regard to the opinions of men into flinging
away money! How many have mistakenly made it a point of honor to give themselves up to the
service of their friends (only), to their hurt! How many from respect for their
friendships have been shamed into numberless wrong acts! Since then both passion and
regard for the opinion of men are able to put us upon doing wrong things and right, it is
idle to say, "we cannot: we can, if we have the mind: and we ought to have the mind. Why
canst not thou overcome the love of glory, when others do overcome it, having the same
soul as thou, and the same body; bearing the same form, and living the same life? Think of
God, think of the glory that is from above:

12 weigh against that the things present, and thou wilt quickly recoil from this worldly
glory. If at all events thou covet glory, covet that which is glory, indeed. What kind of
glory is it, when it begets infamy? What kind of glory, when it compels one to desire the
honor of those who are inferior, and stands in need of that? Real honor is the gaining the
esteem of those who are greater than one's self. If at all events thou art enamoured of
glory, be thou rather enamoured of that which comes from God. If enamoured of that glory
thou despisest this world's glory, thou shall see how ignoble this is: but so long as thou
seest not that glory, neither wilt thou be able to see this, how foul it is, how
ridiculous. For as those who are under the spell of some wicked, hideously ugly woman, so
long as they are in love with her, cannot see her ill-favoredness, because their passion
spreads a darkness over their judgment: so is it here also: so long as we are possessed
with the passion, we cannot perceive what a thing it is. How then might we be rid of it?
Think of those who (for the sake of glory) have spent countless sums, and now are none the
better for it: think of the dead, what glory they got, and (now) this glory is nowhere
abiding, but all perished and come to naught: bethink thee how it is only a name, and has
nothing real in it.

13 For say, what is glory? give me some definition. "The being admired by all," you will
say. With justice, or also not with justice? For if it be not with justice, this is not
admiration, but crimination (kathgoria), and flattery, and misrepresentation (diabolh).
But if you say, With justice, why that is impossible: for in the populace there are no
right judgments;those that minister to their lusts, those are the persons they admire. And
if you would (see the proof of this), mark those who give away their substance to the
harlots, to the charioteers, to the dancers. But you will say, we do not mean these, but
those who are just and upright, and able to do great and noble good acts. Would that they
wished it, and they soon would do good: but as things are, they do nothing of the kind.
Who, I ask you, now praises the just and upright man? Nay, it is just the contrary. Could
anything be more preposterous than for a just man, when doing any such good act, to seek
glory of the many-as if an artist of consummate skill, employed upon an Emperor's
portrait, should wish to have the praises of the ignorant! Moreover, a man who looks for
honor from men, will soon enough desist from the acts which virtue enjoins. If he will
needs be gaping for their praises, he will do just what they wish, not what himself
wishes. What then would I advise you?

14 You must look only to God, to the praise that is from Him, perform all things which are
pleasing to Him, and go after the good things (that are with Him), not be gaping for
anything that is of man: for this mars both fasting and prayer and alms-giving, and makes
all our good deeds void. Which that it be not our case, let us flee this passion. To one
thing alone let us look, to the praise which is from God, to the being accepted of Him, to
the commendation from our common Master; that, having passed through our present life
virtuously, we may obtain the promised blessings together with them that love Him, through
the grace and mercy of our Lord Jesus Christ, with whom to the Father, together with the
Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 29

1 ACTS XIII. 16, 17.-"Then Paul stood up, and beckoning with his hand said, Men of Israel,
and ye that fear God, give audience. The God of this people of Israel chose our fathers,
and exalted the people when they dwelt as strangers in the land of Egypt, and with an high
arm brought He them out of it." 2 Behold Barnabas giving place to Paul-how should it be
otherwise?-to him whom he brought from Tarsus; just as we find John on all occasions
giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had
an eye only to the common advantage. "Then Paul stood up," it says;-this was a custom of
the Jews-" and beckoned with his hand. And see how he prepares the way beforehand for his
discourse: having first praised them, and showed his great regard for them in the words,
"ye that fear God," he so begins his discourse. And he says not, Ye proselytes, since it
was a term of disadvantage. "The God of this people chose our fathers: and the
people"-See, he calls God Himself their God peculiarly, Who is the common God of men; and
shows how great from the first were His benefits, just as Stephen does. This they do to
teach them, that now also God has acted after the same custom, in sending His own Son;
(Luke xx. 13): as (Christ) Himself (does) in the parable of the vineyard-"And the people,"
he says, "He exalted when it sojourned in the land of Egypt"-and yet the contrary was the
case: true, but they increased in numbers; moreover, the miracles were wrought on their
account: "and with an high arm brought He them out of it. Of these things (the wonders)
which were done in Egypt, the prophets are continually making mention.

3 And observe, how he passes over the times of their calamities, and nowhere brings
forward their faults, but only God's kindness, leaving those for themselves to think over.
"And about the time of forty years suffered He their manners in the wilderness. (v. 18.
Then the settlement. "And when he had destroyed seven nations in the land of Canaan, He
divided their land to them by lot. (v. 19. And the time was long; four hundred and fifty
years. "And after that He gave unto them judges about the space of four hundred and fifty
years, until Samuel the prophet. (v. 20. Here he shows that God varied His dispensations
towards them (at divers times). "And afterward they desired a king: and (still) not a word
of their ingratitude, but throughout he speaks of the kindness of God. "And God gave unto
them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. (v.
21. "And when he had removed him, He raised up unto them David to be their king: to whom
also He gave testimony, and said, I have found David the son of Jesse, a man after Mine
own heart, which shall fulfil all My will. Of this man's seed hath God according to His
promise raised unto Israel a Saviour, Jesus. (v. 22, 23. This was no small thing that
Christ should be from David. Then John bears witness to this:

4 "When John had first preached before His coming the baptism of repentance to all the
people of Israel. And as John fulfilled his course, he said, Whom think ye that I am? I am
not He. But, behold, there cometh one after me, whose shoes of His feet I am not worthy to
loose. (v. 24, 25. And John too not merely bears witness (to the fact), but (does it in
such sort that) when men were bringing the glory to him, he declines it: for it is one
thing (not to affect) an honor which nobody thinks of offering; and another, to reject it
when all men are ready to give it, and not only to reject it, but to do so with such
humility. "Men and brethren, children of the stock of Abraham, and whosoever among you
feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem,
and their rulers, because they knew Him not, nor yet the voices of the prophets which are
read every sabbath day, they have fulfilled them in condemning Him. And though they found
no cause of death in Him, yet desired they Pilate that He should be slain. (v. 26-28. On
all occasions we find them making a great point of showing this, that the blessing is
peculiarly theirs, that they may not flee (from Christ), as thinking they had nothing to
do with Him, because they had crucified Him. "Because they knew Him not," he says: so that
the sin was one of ignorance.

5 See how he gently makes an apology even on behalf of those (crucifiers). And not only
this: but he adds also, that thus it must needs be. And how so? "By condemning Him, they
fulfilled the voices of the prophets. Then again from the Scriptures. "And when they had
fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a
sepulchre. But God raised Him from the dead. And He was seen many days of them which came
up with Him from Galilee to Jerusalem, who are His witnesses unto the people-" (v. 29-31)
that He rose again. "And we declare unto you glad tidings, how that the promise which was
made unto the fathers, God hath fulfilled the same unto us their children, in that He hath
raised up Jesus again; as it is also written in the second Psalm, Thou art My Son, this
day have I begotten Thee. And as concerning that He raised Him up from the dead, now no
more to return to corruption, He said on this wise, I will give you the sure mercies of
David. Wherefore he saith also in another Psalm, Thou shall not suffer Thine Holy One to
see corruption. For David, after he had served his own generation by the will of God, fell
on sleep, and was laid unto his fathers, and saw corruption: but He, Whom God raised
again, saw no corruption.

6 Be it known unto you therefore, men and brethren, that through this Man is preached unto
you the forgiveness of sins: and by Him all that believe are justified from all things,
from which ye could not be justified by the law of Moses. (v. 32-39. Observe how Paul here
is more vehement in his discourse: we nowhere find Peter saying this. Then too he adds the
terrifying words: "Beware therefore, lest that come upon you, which is spoken of in the
prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a
work which ye shall in no wise believe, though a man declare it unto you. (v. 40, 41.) 7
(a) Observe how he twines (the thread of) his discourse (alternately) from things present,
from the prophets. Thus, "from (this man's) seed according to the promise"-(v. 23): (c)
the name of David was dear to them; well then, is it not (a thing to be desired) that a
son of his, he says, should be their king?-(b) then he adduces John: then again the
prophets, where he says, "By condemning they fulfilled," and gain, "All that was written:
then the Apostles as witnesses of the Resurrection: then David bearing witness. For
neither the Old Testament proofs seemed so cogent when taken by themselves as they are in
this way, nor yet the latter testimonies apart from the former: wherefore he makes them
mutually confirm each other. "Men and brethren," etc. (v. 26. For since they were
possessed by fear, as having slain Him, and conscience made them aliens (the Apostles),
discourse not with them as unto Christicides, neither as putting into their hands a good
which was not theirs, but one peculiarly their own. (d) "For they that dwell at Jerusalem,
and their rulers: as much as to say, not ye, but they: and again, apologizing even for
those, "Because they knew Him not, and the voices of the Prophets which are read every
sabbath day, in condemning Him, they fulfilled them. A great charge it is against them
that they continually hearing heeded not. But no marvel: for what was said above
concerning Egypt and the wilderness, was enough to show their ingratitude.

8 And observe how this Apostle also, as one moved by the Spirit Himself, continually
preaches the Passion, the Burial. (g) "Having taken Him down from the tree. Observe, what
a great point they make of this. He speaks of the manner of His death. Moreover they bring
Pilate (conspicuously) forward, that (the fact of) the Passion may be proved by the
mention of the tribunal (by which he was condemned), but at the same time, for the greater
impeachment of those (His crucifiers), seeing they delivered Him up to an alien. And he
does not say, They made a complaint (against Him), (enetuxon, al. entugxanei) but, "They
desired, though having found no cause of death" (in Him), "that He should be slain. (e)
Who appeared," he says, "for many days to them that came up with Him from Galilee to
Jerusalem. (Rom. xi. 2. Instead of ** he says, "Who are His witnesses unto the people," to
wit, "The men which came up with Him from Galilee to Jerusalem. Then he produces David and
Esaias bearing witness. "The faithful (mercies)," the abiding (mercies), those which never
perish. (h) Paul loved them exceedingly. And observe, he does not enlarge on the
ingratitude of the fathers, but puts before them what they must fear. For Stephen indeed
with good reason does this, seeing he was about to be put to death, not teaching them; and
showing them, that the Law is even now on the point of being abolished: (ch. vii. but not
so Paul;

9 he does but threaten and put them in fear. (f) And he does not dwell long on these, as
taking it for granted that the word is of course believed; nor enlarge upon the greatness
of their punishment, and assail that which they affectionately love, by showing the Law
about to be cast out: but dwells upon that which is for their good (telling them), that
great shall be the blessings for them being obedient, and great the evils being
disobedient. 10 But let us look over again what has been said. "Ye men of Israel," etc.
(v. 16-21.) The Promise then, he says, the fathers received; ye, the reality. (j) And
observe, he nowhere mentions right deeds of theirs, but (only) benefits on God's part: "He
chose: Exalted: Suffered their manners:" these are no matters of praise to them: "They
asked, He gave." But David he does praise (and him) only, because from him the Christ was
to come. "I have found David, the son of Jesse, a man after Mine own heart, which shall
fulfil all My will." (v. 22.) (i) Observe also; it is with praise (that he says of him),
"David after that he had served the will of God:" just as Peter-seeing it was then the
beginning of the Gospel-making mention of him, said, "Let it be permitted me to speak
freely of the patriarch David." (ch. ii. 29.) Also, he does not say, Died, but, "was added
to his fathers. (k) Of this man's seed," etc. "When John," he says, "had first preached
before His entry"-by entry he means the Incarnation-" the baptism of repentance to all the
people of Israel." (v. 23-25.) Thus also John, writing his Gospel, continually has
recourse to him: for his name was much thought of in all parts of the world. And observe,
he does not say it "Of this man's seed," etc. from himself, but brings John's testimony.

11 "Men and brethren, children of the stock of Abraham"-he also calls them after their
father-" unto you was the word of this salvation sent. (v. 26. Here the expression, "Unto
you," does not mean, Unto (you) Jews. but it gives them a right to sever themselves from
those who dared that murder. And what he adds, shows this plainly. "For," he says, "they
that dwell at Jerusalem, because they know Him not. (v. 27. And how, you will say, could
they be ignorant, with John to tell them? What marvel, seeing they were so, with the
prophets continually crying aloud to them? Then follows another charge: "And having found
no cause of death in Him: in which ignorance had nothing to do. For let us put the case,
that they did not hold Him to be the Christ: why did they also kill Him? And "they desired
of Pilate, he says, that He should be slain. (v. 28. "And when they had fulfilled all that
was written of Him. (v. 29. Observe what a point he makes of showing that the(whole) thing
was a (Divine) Dispensation. See, by saying what did they persuade men? (By telling them)
that He was crucified? Why, what could be less persuasive than this? That He was buried-by
them to whom it was promised that He should be salvation? that He who was buried forgives
sins, yea, more than the Law (has power to do)?

12 And (observe), he does not say, From which ye would not but, "from which ye could not
be justified by the Law of Moses. (v. 39. "Every one," he says: be who he may. For those
(ordinances) are of no use, unless there be some benefit (accruing therefrom. This is why
he brings in forgiveness later: and shows it to be greater, when, the thing being
(otherwise) impossible, yet this is effected. "Who are His witnesses," he says, "unto the
people"-the people that slew Him. Who would never have been so, were they not strengthened
by a Divine Power: for they would never have borne such witness to blood-thirsty men, to
the very persons that killed Him. But, "He hath raised up Jesus again: This day," he says,
"I have begotten thee. (v. 33. Aye, upon this the rest follows of course. Why did he not
allege some text by which they would be persuaded that forgiveness of sins is by Him?
Because the great point with them was to show, in the first place, that He was risen: this
being acknowledged, the other was unquestionable. "Through this man," nay more, by Him,
"is remission of sins. (v. 38. And besides, he wished to bring them to a longing desire of
this great thing. Well then, His death was not dereliction, but fulfilling of
Prophecy.-For the rest, he puts them in mind of historical facts, wherein they through
ignorance suffered evils without number. And this he hints in the conclusion, saying,
"Look, ye despisers, and behold.

13 And observe how, this being harsh, he cuts it short. Let not that, he says, come upon
you, which was spoken for the others, that "I work a work which ye shall in no wise
believe, though one declare it unto you. (v. 41. Marvel not that it seems incredible: this
very thing was foretold from the first-(that it would not be believed). "Behold, ye
despisers," as regards those who disbelieve in the Resurrection. 14 This too might with
reason be said to us: "Behold ye despisers. For the Church indeed is in very evil case,
although ye think her affairs to be in peace. For the mischief of it is, that while we
labor under so many evils, we do not even know that we have any. "What sayest thou? We are
in possession of our Churches, our Church property, and all the rest, the services are
held, the congregation comes to Church every day. True, but one is not to judge of the
state of a Church from these things. From what then? Whether there be piety, whether we
return home with profit each day, whether reaping some fruit, be it much or little,
whether we do it not merely of routine and for the formal acquittance of a duty
(afosioumenoi). Who has become a better man by attending (daily) service for a whole
month? That is the point: otherwise the very thing which seems to bespeak a flourishing
condition (of the Church,) does in fact bespeak an ill condition, when all this is done,
and nothing comes of it. Would to God (that were all), that nothing comes of it: but
indeed, as things are, it turns out even for the worse. What fruit do ye get from your
services?

15 Surely if you were getting any profit by them, ye ought to have been long leading the
life of true wisdom (thj filosofiaj), with so many Prophets twice in every week
discoursing to you, so many Apostles, and Evangelists, all setting forth the doctrines of
salvation, and placing before you with much exactness that which can form the character
aright. The soldier by going to his drill, becomes more perfect in his tactics: the
wrestler by frequenting the gymnastic ground becomes more skilful in wrestling: the
physician by attending on his teacher becomes more accurate, and knows more, and learns
more: and thou-what hast thou gained? I speak not to those who have been members of the
Church only a year, but to those who from their earliest age have been attending the
services. Think you. that to be religious is to be constant in Church-going (paraballein
th sunacei)? This is nothing, unless we reap some fruit for ourselves: if (from the
gathering together in Church) we do not gather (sunagwmen) something for ourselves, it
were better to remain at home. For our forefathers built the Churches for us, not just to
bring us together from our private houses and show us one to another: since this could
have been done also in a market-place, and in baths, and in a public procession :-but to
bring together learners and teachers, and make the one better by means of the other. With
us it has all become mere customary routine, and formal discharge of a duty:

16 a thing we are used to; that is all. Easter comes, and then great the stir, great the
hubbub, and crowding of-I had rather not call them human beings, for their behavior is not
commonly human. Easter goes, the tumult abates, but then the quiet which succeeds is again
fruitless of good. "Vigils, and holy hymn-singing."-And what is got by these? Nay, it is
all the worse. Many do so merely out of vanity. Think how sick at heart it must make me,
to see it all like (so much water) poured into a cask with holes in it! But ye will
assuredly say to me, We know the Scriptures. And what of that? If ye exemplify the
Scriptures by your works, that is the gain, that the profit. The Church is a dyer's vat:
if time after time perpetually ye go hence without receiving any dye, what is the use of
coming here continually? Why, the mischief is all the greater. Who (of you) has added
ought to the customary practices he received from his fathers? For example: such an one
has a custom of observing the memorial of his mother, or his wife, or his child: this he
does whether he be told or whether he be not told by us, drawn to it by force of habit and
conscience. Does this displease thee, you ask? God forbid: on the contrary, I am glad of
it with all my heart:

17 only, I would wish that he had gained some fruit also from our discoursing, and that
the effect which habit has, were also the effect as regards us (your teachers)-the
superinducing of another habit. Else why do I weary myself in vain, and talk uselessly, if
ye are to remain in the same state, if the Church services work no good in you? Nay, you
will say, we pray. And what of that? "Not every one that saith unto Me, Lord, Lord, shall
enter into the Kingdom of heaven; but he that doeth the will of My Father which is in
heaven. (Matt. vii. 21. Many a time have I determined to hold my peace, seeing no benefit
accruing to you from my words; or perhaps there does accrue some, but I, through
insatiableness and strong desire, am affected in the same way as those that are mad after
riches. For just as they, however much they may get, think they have nothing; so I,
because I ardently desire your salvation, until I see you to have made good progress,
think nothing done, because of my exceeding eager desire that you should arrive at the
very summit. I would that this were the case, and that my eagerness were in fault, not
your sloth: but I fear I conjecture but too rightly. For ye must needs be persuaded, that
if any benefit had arisen in all this length of time, we ought ere now to have done
speaking.

18 In such case, there were no need to you of words, since both in those already spoken
there had been enough said for you, and you would be yourselves able to correct others.
But the fact, that there is still a necessity of our discoursing to you, only shows, that
matters with you are not in a state of high perfection. Then what would we have to be
brought about? for one must not merely find fault. I beseech and entreat you not to think
it enough to have invaded the Church, but that ye also withdraw hence, having taken
somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any
rate from the Scriptures, ye have the remedies suitable for each. For instance, is any
passionate? Let him attend to the Scripture-readings, and he will of a surety find such
either in history or exhortation. In exhortation, when it is said, "The sway of his fury
is his destruction" (Ecclus. i. 22); and, "A passionate man is not seemly" (Prov. xi. 25);
and such like: and again, "A man full of words shall not prosper" (Ps. cxl. 11); and
Christ again, "He that is angry with his brother without a cause (Matt. v. 22); and again
the Prophet, "Be ye angry, and sin not" (Ps. iv. 4); and, "Cursed be their anger, for it
was fierce. (Gen. xlix. 7. And in histories, as when thou hearest of Pharaoh filled with
much wrath, and the Assyrian.

19 Again, is any one taken captive by love of money? let him hear, that "There is not a
more wicked thing than a covetous man: for this man setteth even his own soul for sale
(Ecclus. ix. 9); and how Christ saith, "Ye cannot serve God and mammon" (Matt. vi. 24);
and the Apostle, that "the love of money is a root of all evils" (1 Tim. vi. 10); and the
Prophet, "If riches flow in, set not your heart upon them" (Ps. lxii. 10); and many other
like sayings. And from the histories thou hearest of Gehazi, Judas, the chief scribes, and
that "gifts blind the eyes of the wise. (Exod. xxiii. 8 and Deut. xvi. 19. Is another
proud? Let him hear that "God resisteth the proud" (James iv. 6); and, "Pride is the
beginning of sin" (Ecclus. x. 14) and, "Every one that hath a high heart, is impure before
the Lord. (Prov. xvi. 5. And in the histories, the devil, and all the rest. In a word,
since it isimpossible to recount all, let each choose out from the Divine Scriptures the
remedies for his own hurts.

20 So wash out, if not the whole at once, a part at any rate, part today, and part
tomorrow, and then the whole. And with regard to repentance too, and confession, and
almsgiving, and justice also, and temperance, and all other things, thou wilt find many
examples. "For all these things," says the Apostle, "were written for our admonition. (1
Cor. x. 11. If then Scripture in all its discoursing is for our admonition, let us attend
to it as we ought. Why do we deceive ourselves in vain? I fear it may be said of us also,
that "our days have fallen short in vanity, and our years with haste. (Ps. lxxvii. 33. Who
from hearing us has given up the theatres? Who has given up his covetousness? Who has
become more ready for almsgiving? I would wish to know this, not for the sake of
vainglory, but that I may be inspirited to more zeal, seeing the fruit of my labors to be
clearly evident. But as things now are, how shall I put my hand to the work, when I see
that for all the rain of doctrine pouring down upon you shower after shower, still our
crops remain at the same measure, and the plants have waxed none the higher? Anon the time
of threshing is at hand (and) He with the fan. I fear me, test it be all stubble: I fear,
lest we be all cast into the furnace. The summer is past, the winter is come:

21 we sit, both young and old, taken captive by our own evil passions. Tell not me, I do
not commit fornication: for what art thou the better, if though thou be no fornicator thou
art covetous? It matters not to the sparrow caught in the snare that he is not held tight
in every part, but only by the foot: he is a lost bird for all that; in the snare he is,
and it profits him not that he has his wings free, so long as his foot is held tight. Just
so, thou art caught, not by fornication, but by love of money: but caught thou art
nevertheless; and the point is, not how thou art caught, but that thou art caught. Let not
the young man say, I am no money-lover: well, but perchance thou art a fornicator: and
then again what art thou the better? For the fact is, it is not possible for all the
passions to set upon us at one and the same time of life: they are divided and marked off,
and that, through the mercy of God, that they may not by assailing us all at once become
insuperable, and so our wrestling with them be made more difficult.

22 What wretched inertness it shows, not to be able to conquer our passions even when
taken one by one, but to be defeated at each several period of our life, and to take
credit to ourselves for those which (let us alone) not in consequence of our own hearty
endeavors, but merely because, by reason of the time of life, they are dormant? Look at
the chariot-drivers, do you not see how exceedingly careful and strict they are with
themselves in their training-practice, their labors, their diet, and all the rest, that
they may not be thrown down from their chariots, and dragged along (by the reins)?-See
what a thing art is. Often even a strong man cannot master a single horse: but a mere boy
who has learnt the art shall often take the pair in hand, and with ease lead them and
drive them where he will. Nay, in India it is said that a huge monster of an elephant
shall yield to a stripling of fifteen, who manages him with the utmost ease. To what
purpose have I said all this? To show that, if by dint of study and practice we can
throttle into submission (agxomen) even elephants and wild horses, much more the passions
within us. Whence is it that throughout life we continually fail (in every encounter)? We
have never practised this art: never in a time of leisure when there is no contest, talked
over with ourselves what shall be useful for us.

23 We are never to be seen in our place on the chariot, until the time for the contest is
actually come. Hence the ridiculous figure we make there. Have I not often said, Let us
practise ourselves upon those of our own family before the time of trial? With our
servants (paidaj) at home we are often exasperated, let us there quell our anger, that in
our intercourse with our friends we may come to have it easily under control. And so, in
the case of all the other passions, if we practised ourselves beforehand, we should not
make a ridiculous figure in the contests themselves. But now we have our implements and
our exercises and our trainings for other things, for arts and feats of the palaestra, but
for virtue nothing of the sort. The husbandman would not venture to meddle with a vine,
unless he had first been practised in the culture of it: nor the pilot to sit by the helm,
unless he had first practised himself well at it: but we, in all respects unpractised,
wish for the first prizes! It were good to be silent, good to have no communication with
any man in act or word, until we were able to charm (katepadein) the wild beast that is
within us. The wild beast, I say: for indeed is it not worse than the attack of any wild
beast, when wrath and lust make war upon us?

24 Beware of invading the market-place (Mh embalhj eij agoran) with these beasts, until
thou have got the muzzle well upon their mouths, until thou have tamed and made them
tractable. Those who lead about their tame lions in the market-place, do you not see what
a gain they make of it, what admiration they get, because in the irrational beast they
have succeeded in producing such tameness-but, should the lion suddenly take a savage fit,
how he scares all the people out of the market-place, and then both the man that leads him
about is himself in danger, and if there be loss of life to others, it is his doing? Well
then do thou also first tame thy lion, and so lead him about, not for the purpose of
receiving money, but that thou mayest acquire a gain, to which there is none equal. For
there is nothing equal to gentleness, which both to those that possess it, and to those
who are its objects, is exceeding useful. This then let us follow after, that having kept
in the way of virtue, and with all diligence finished our course therein, we may be
enabled to attain unto the good things eternal, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor,
now and ever, world without end. Amen.

HOMILY 30

1 ACTS XIII. 42.-"And as they were going out (text rec. 'from the syn. of the Jews,') they
besought (the Gentiles) that these words might be spoken unto them on the following
sabbath." 2 Do you mark Paul's wisdom? He not only gained admiration at the time, but put
into them a longing desire for a second hearing, while in what he said he dropped some
seeds (eipwn tina spermata) as it were, and forbore to solve (the questions raised), or to
follow out the subject to its conclusion, his plan being to interest them and engage their
good-will to himself, and not make (people) listless and indifferent by casting all at
once into the minds of those (who first heard him). He told them the fact, that "through
this Man is remission of sins announced unto you," but the how, he did not declare. "And
when the congregation was broken up, many of the Jews and worshipping proselytes followed
Paul and Barnabas"-after this point he puts Paul first -"who, speaking unto them,
persuaded them to continue in the grace of God. (v. 43. Do you observe the eagerness, how
great it is? They "followed" them, it says. Why did they not baptize them immediately? It
was not the proper time: there was need to persuade them in order to their steadfast
abiding therein. "And the next sabbath day came almost the whole city together to hear the
word of God. (v. 44. "But when the Jews saw the multitudes, they were filled with envy,
and contradicted the things spoken by Paul, contradicting and blaspheming. (v. 45. See
malice wounded in wounding others: this made the Apostles more conspicuous-the
contradiction which those offered.

3 In the first instance then they of their own accord besought them to speak (and now they
opposed them): "contradicting," it says, "and blaspheming. O recklessness! "Then Paul and
Barnabas waxed bold, and said, It was necessary that the word of God should first have
been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of
everlasting life, lo, we turn to the Gentiles. (v. 46. Do you mark how by their
contentious behavior they the more extended the preaching, and (how the Apostles here)
gave themselves the more to the Gentiles, having (by this very thing) pleaded their
justification, and made themselves clear of all blame with their own people (at
Jerusalem)? (c) See how by their "envy" they bring about great things, other (than they
looked for): they brought it about that the Apostles spake out boldly, and came to the
Gentiles! For this is why he says, "And speaking out boldly, Paul and Barnabas said. They
were to go out to the Gentiles: but observe the boldness coming with measure: for if Peter
pleaded in his justification, much more these needed a plea, none having called them
there. (ch. xi. 4. But by saying "To you first," he showed that to those also it was their
duty (to preach), and in saying "Necessary," he showed that it was necessary to be
preached to them also. "But since ye turn away from it"-he does not say, "Woe unto you,"
and "Ye are punished," but "We turn unto the Gentiles.

4 With great gentleness is the boldness fraught! (a) Also he does not say, "Ye are
unworthy," but "Have judged yourselves unworthy. Lo, we turn unto the Gentiles. For so
hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that
thou shouldest be for salvation unto the ends of the earth. (v. 47. For that the Gentiles
might not be hurt at hearing this, as if the case were so that, had the Jews been in
earnest, they themselves would not have obtained the blessings, therefore he brings in the
prophecy, saying, "A light of the Gentiles," and, "for salvation unto the ends of the
earth. And hearing" (this) "the Gentiles" (v. 48)-this, while it was more cheering to
them, seeing the case was this, that whereas those were of right to hear first, they
themselves enjoy the blessing, was at the same time more stinging to those-"and the
Gentiles," it says, "hearing" (this) "were glad, and glorified the word of the Lord: and
believed, as many as were ordained unto eternal life": i.e., set apart for God. Observe
how he shows the speediness of the benefit: "And the word of the Lord was borne through
all the region," (v. 49) diefereto, instead of diekomizeto, "was carried or conveyed
through (it). (d) "But the Jews stirred up the devout and honorable women, and the chief
men of the city, and raised persecution against Paul and Barnabas, and expelled them out
of their coasts. (v. 50. "The devout women," (b) instead of the proselyte-women.

5 They did not stop at "envy," but added deeds also. (e) Do you see what they effected by
their opposing the preaching? to what dishonor they brought these ("honorable women")?
"But they shook off the dust of their feet against them, and came unto Iconium. (v. 51.
Here now they used that terrible sign. which Christ enjoined, "If any receive you not,
shake off the dust from your feet" (Matt. x. 14; Mark vi. 11); but these did it upon no
light ground, but because they were driven away by them. This was no hurt to the
disciples; on the contrary, they the more continued in the word: "And the disciples were
filled with joy, and with the Holy Ghost" (v. 52) for the suffering of the teacher does
not check his boldness, but makes the disciple more courageous. 6 "And it came to pass in
Iconium, that they went both together into the synagogue of the Jews. (ch. xiv. 1. Again
they entered into the synagogues. See how far they were from becoming more timid! Having
said, "We turn unto the Gentiles," nevertheless (by going into the synagogues) they
superabundantly fortify their own justification (with their Jewish brethren). "So that,"
it says, "a great multitude both of Jews and Greeks believed. For it is likely they
discoursed as to Greeks also. "But the unbelieving Jews stirred up the Gentiles, and made
their minds evil affected against the brethren. (v. 2. Together (with themselves) now they
took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the
Apostles not go forth thence? Why, they were not driven away, only attacked. "Long time
therefore abode they speaking boldly in the Lord, which gave testimony unto the word of
His grace, and granted signs and wonders to be done by their hands. (v. 3. This caused
their boldness; or rather, of their boldness indeed their own hearty good-will was the
cause-therefore it is that for a long while they work no signs-while the conversion of the
hearers was (the effect) of the signs, though their boldness also contributed somewhat.
"But the multitude of the city was divided: and part held with the Jews, and part with the
Apostles. (v. 4. No small matter this dividing. And this was what the Lord said, "I am not
come to bring peace, but a sword. (Matt. x. 34.

7 "And when there was an assault made both of the Gentiles, and also of the Jews with
their rulers, to use them despitefully, and to stone them, they were ware of it, and fled
unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and
there they preached the Gospel. (v. 5-7. Again, as if they purposely wished to extend the
preaching after it was increased, they once more sent them out. See on all occasions the
persecutions working great good, and defeating the persecutors, and making the persecuted
illustrious. For having come to Lystra, he works a great miracle, by raising the lame man.
"And there sat a certain man at Lystra, impotent in his feet, being a cripple from his
mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding
him, and perceiving that he had faith to be healed, said with a loud voice"-why with a
loud voice? that the multitude should believe-"Stand upright on thy feet. (v. 8, 9. But
observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of
the man's mind (filosofian)? He was nothing defeated (pareblabh) by his lameness for
earnestness of hearing. "Who fixing his eyes upon him, and perceiving," it says, "that he
had faith to be made whole. He was already predisposed in purpose of mind. And yet in the
case of the others, it was the reverse:

8 for first receiving healing in their bodies, they were then taken in hand for cure of
their souls, but this man not so. It seems to me, that Paul saw into his soul. "And he
leaped," it says, "and walked. (v. 10. It was a proof of his perfect cure, the leaping.
"And when the people saw what Paul had done, they lifted up their voices, saying in the
speech of Lycaonia, The gods are come down to us in the likeness of men. And they called
Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest
of Jupiter, which was before their city, brought oxen and garlands unto the gates, and
would have done sacrifice with the people. (v. 11-13. But this purpose was not yet
manifest, for they spake in their own tongue, saying, "The gods in the likeness of men are
come down to us: therefore the Apostle said nothing to them as yet. But when they saw the
garlands, then they went out, and rent their garments, "Which when the Apostles, Barnabas
and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and
saying, Sirs, why do ye these things? We also are men of like passions with you. (v. 14,
15. See how on all occasions they are clean from the lust of glory, not only not coveting,
but even repudiating it when offered:

9 just as Peter also said, "Why gaze ye on us, as though by our own power or holiness we
had made him to walk" (ch. iii. 12)? so these also say the same. And Joseph also said of
he dreams, "Is not their interpretation of God? Gen. lx. 8. And Daniel in like manner,
"And to me also, not through the wisdom that is in me was it revealed. (Dan. ii. 30. And
Paul everywhere says this, as when he says, "And for these things who is sufficient? Not
that we are sufficient of ourselves to think (aught) as of ourselves, but our sufficiency
is of God. (2 Cor. ii. 16; iii. 5. But let us look over again what has been said. 10
(Recapitulation. "And when they were gone out," etc. (v. 42). Not merely were the
multitudes drawn to them, but how? they besought to have the same words spoken to them
again, and by their actions they showed their earnestness. "Now when the congregation,"
etc. (v. 43. See the Apostles on all occasions exhorting, not merely accepting men, nor
courting them, but, "speaking unto them," it says, "they persuaded them to continue in the
grace of God. But when the Jews," etc. (v. 45. Why did they not contradict before this? Do
you observe who on all occasions they were moved by passion? And they not only
contradicted, but blasphemed also. For indeed malice stops at nothing. But see what
boldness of speech! "It was necessary," he says, "that the word should have been spoken
first to you, but since ye put it from you,"- (v. 46) it is not put as affronting (though)
it is in fact what they did in the case of the prophets: "Talk not to us," said they,
"with talk"-(Is. xxx. 10): "but since ye put it from you"- it, he saith, not us: for the
affront on your part is not to us. For that none may take it as an expression of their
piety (that he says,) "Ye judge not yourselves worthy," therefore he first says, "Ye put
it from you," and then, "We turn unto the Gentiles. The expression is full of gentleness.

11 He does not say, We abandon you, but so that it is possible-he would say-that we may
also turn hither again: and this too is not the consequence of the affront from you, "for
so hath (the Lord) commanded us."- (v. 47. "Then why have ye not done this? It was indeed
needful that the Gentiles should hear, and this not before you: it is your own doing, the
"before you. "For so hath the Lord commanded us: I have set thee for a light of the
Gentiles, that thou shouldest be for salvation," i.e. for knowledge which is unto
salvation, and not merely of the Gentiles, but of all men, "unto the ends of the earth-As
many as were ordained unto eternal life" (v. 48.): this is also a proof, that their having
received these Gentiles was agreeable with the mind of God. But "ordained," not in regard
of necessity: "whom He foreknew," saith the Apostle, "He did predestinate. (Rom. viii. 29.
"And the word of the Lord," etc. (v. 49. No longer in the city (only) were (their
doctrines) disseminated, but also in the (whole) region. For when they of the Gentiles had
heard it, they also after a little while came over. "But the Jews stirred up the devout
women, and raised persecution"-observe even of what is done by the women, they are the
authors-"and cast them," it says, "out of their coasts" (v. 50), not from the city merely.

12 Then, what is more terrible, "they shook off the dust of their feet against them, and
came unto Iconium. But the disciples, it says, were filled with joy, and with the Holy
Ghost. (v. 51, 52. The teachers were suffering persecution, and the disciples rejoiced. 13
"And so spake, that a great multitude," etc. (ch. xiv. 1.) Do you mark the nature of the
Gospel, the great virtue it has? "Made their minds evil-affected," it says, "against the
brethren:" (v. 2.) i.e. slandered the Apostles, raised numberless accusations against
them: (these people, being simple, they "made evil-affected," disposed them to act a
malignant part. And see how on all occasions he refers all to God. "Long time," he says,
"abode they speaking boldly in the Lord, which gave testimony unto the word of His grace."
(v. 3.) Think not this (expression, "Gave testimony,") hath aught derogatory (to the
Lord's Divine Majesty): "Who witnessed," it is said, "before Pontius Pilate." (1 Tim. vi.
13.) Then the boldness-"and granted signs and wonders to be done by their hands." Here he
speaks it as concerning their own nation. "And the multitude of the city," etc. (v. 4, 5.)
Accordingly they did not wait for it, but saw the intention of attacking them, and fled,
on no occasion kindling their wrath, "to the cities of Lycaonia, Lystra, and Derbe, and
the adjacent region." (v. 6.) They went away into the country, not into the cities
only.-Observe both the simplicity of the Gentiles, and the malignity of the Jews. By their
actions they showed that they were worthy to hear: they so honored them from the miracles
only. The one sort honored them as gods, the other persecuted them as pestilent fellows:
and (those) not only did not take offence at the preaching, but what say they? "The gods,
in the likeness of men, are come down to us; but the Jews were offended. "And they called
Barnabas, Jupiter; and Paul, Mercurius." (v. 11, 12.) I suppose Barnabas was a man of
dignified appearance also. Here was a new sort of trial, from immoderate zeal, and no
small one: but hence also is shown the virtue of the Apostles, (and) how on all occasions
they ascribe all to God.

14 Let us imitate them: let us think nothing our own, seeing even faith itself is not our
own, but more God's (than ours). "For by grace are ye saved through faith; and this,"
saith he, "not of ourselves; it is the gift of God. (Eph. ii. 8. Then let us not think
great things of ourselves, nor be puffed up, being as we are, men, dust and ashes, smoke
and shadow. For say, Why dost thou think great things of thyself? Hast thou given alms,
and lavished thy substance? And what of that? Think, what if God had chosen not to make
thee rich? think of them that are impoverished, or rather, think how many have given (not
their substance only, but) their bodies moreover, and after their numberless sacrifices,
have felt still that they were miserable creatures! Thou gavest for thyself, Christ (not
for Himself, but) for thee: thou didst but pay a debt, Christ owed thee not.-See the
uncertainty of the future, and "be not high-minded, but fear" (Rom. xi. 20); do not lessen
thy virtue by boastfulness. Wouldest thou do something truly great? Never let a surmise of
thy attainments as great enter thy mind. But thou art a virgin? So were those in (the
Gospel) virgins, but they got no benefit from their virginity, because of their cruelty
and inhumanity. (Matt.xxv. 12. Nothing like humility: this is mother, and root, and
nurse,and foundation, and bond of all good things: without this we are abominable,and
execrable, and polluted.

15 For say-let there be some man raising the dead, and healing the lame, and cleansing the
lepers, but with proud self-complacency: than this there can be nothing more execrable,
nothing more impious, nothing more detestable. Account nothing to be of thyself. Hast thou
utterance and grace of teaching? Do not for this account thyself to have aught more than
other men. For this cause especially thou oughtest to be humbled, because thou hast been
vouchsafed more abundant gifts. For he to whom more was forgiven, will love more (Luke
vii. 47): if so, then oughtest thou to be humbled also, for that God having passed by
others, took notice of thee. Fear thou because of this: for often this is a cause of
destruction to thee, if thou be not watchful. Why thinkest thou great things of thyself?
Because thou teachest by words? But this is easy, to philosophize in words: teach me by
thy life: that is the best teaching. Sayest thou that it is right to be moderate, and dost
thou make a long speech about this thing, and play the orator, pouring forth thy eloquence
without a check? But "better than thou is he" shall one say to thee, "who teaches me this
by his deeds"-for not so much are those lessons wont to be fixed in the mind which consist
in words, as those which teach by things: since if thou hast not the deed, thou not only
hast not profiled him by thy words, but hast even hurt him the more-"better thou wert
silent. Wherefore?

16 "Because the thing thou proposest to me is impossible: for I consider, that if thou who
hast so much to say about it, succeedest not in this, much more am I excusable. For this
cause the Prophet says, "But unto the sinner said God. Why declarest thou My statutes?
(Ps. lx. 16. For this is a worse mischief, when one who teaches well in words, impugns the
teaching by his deeds. This has been the cause of many evils in the Churches. Wherefore
pardon me, I beseech you, that my discourse dwells long on this evil affection (paqei).
Many take a deal of pains to be able to stand up in public, and make a long speech: and if
they get applause from the multitude, it is to them as if they gained the very kingdom (of
heaven): but if silence follows the close of their speech, it is worse than hell itself,
the dejection that falls upon their spirits from the silence! This has turned the Churches
upside down, because both you desire not to hear a discourse calculated to lead you to
compunction, but one that may delight you from the sound and composition of the words, as
though you were listening to singers and minstrels (kiqarwdwn kai kiqaristwn, supra p.
68): and we too act a preposterous and pitiable part in being led by your lusts, when we
ought to root them out.

17 And so it is just as if the father of a poor cold-blooded child (already, more delicate
than it ought to be, should, although it is so feeble, give it cake and cold (drink) and
whatever only pleases the child, and take no account of what might do it good; and then,
being reproved by the physicians, should excuse himself by saying, "What can I do? I
cannot bear to see the child crying. Thou poor, wretched creature, thou betrayer! for I
cannot, call such a one a father: how much better were it for thee, by paining him for a
short time, to restore him to health forever, than to make this short-lived pleasure the
foundation of a lasting sorrow? Just such is our case, when we idly busy ourselves about
beautiful expressions, and the composition and harmony of our sentences, in order that we
may please, not profit: (when) we make it our aim to be admired, not to instruct; to
delight, not prick to the heart; to be applauded and depart with praise, not to correct
men's manners! Believe me, I speak not other than I feel-when as I discourse I hear myself
applauded, at the moment indeed I feel it as a man (for why should I not own the truth?):
I am delighted, and give way to the pleasurable feeling:

18 but when I get home, and bethink me that those who applauded received no benefit from
my discourse, but that whatever benefit they ought to have got, they lost it while
applauding and praising, I am in pain, and groan, and weep, and feel as if I had spoken
all in vain. I say to myself: "What profit comes to me from my labors, while the hearers
do not choose to benefit by what they hear from us? Nay, often have I thought to make a
rule which should prevent all applauding, and persuade you to listen with silence and
becoming orderliness. But bear with me, I beseech you, and be persuaded by me, and, if it
seem good to you, let us even now establish this rule, that no hearer be permitted to
applaud in the midst of any person's discourse, but if he will needs admire, let him
admire in silence: there is none to prevent him: and let all his study and eager desire be
set upon the receiving the things spoken.-What means that noise again? I am laying down a
rule against this very thing, and you have not the forbearance even to hear me!-Many will
be the good effects of this regulation: it will be a discipline of philosophy. Even the
heathen philosophers-we hear of their discoursing, and nowhere do we find that noisy
applause accompanied their words:

19 we hear of the Apostles, making public speeches, and yet nowhere do the accounts add,
that in the midst of their speeches the hearers interrupted the speakers with loud
expressions of approbation. A great gain will this be to us. But let us establish this
rule: in quiet let us all hear, and speak the whole (of what we have to say). For if
indeed it were the case that we departed retaining what we had heard, what I insist upon
is, that even so the praise is not beneficial -but not to go too much into particulars (on
this point); let none tax me with rudeness -but since nothing is gained by it, nay, it is
even mischievous, let us loose the hindrance, let us put a stop to the boundings, let us
retrench the gambollings of the soul. Christ spoke publicly on the Mount: yet no one said
aught, until He had finished His discourse. I do not rob those who wish to be applauded:
on the contrary, I make them to be more admired. It is far better that one's hearer,
having listened in silence, should by his memory throughout all time applaud, both at home
and abroad, than that having lost all he should return home empty, not possessed of that
which was the subject of his applauses. For how shall the hearer be otherwise than
ridiculous?

20 Nay, he will be deemed a flatterer, and his praises no better than irony, when he
declares that the teacher spoke beautifully, but what he said, this he cannot tell. This
has all the appearance of adulation. For when indeed one has been hearing minstrels and
players, it is no wonder if such be the case with him, seeing he knows not how to utter
the strain in the same manner: but where the matter is not an exhibition of song or of
voice, but the drift and purport of thoughts and wise reflection (filosofiaj), and it is
easy for every one to tell and report what was said, how can he but deserve the
accusation, who cannot tell what the matter was for which he praised the speaker? Nothing
so becomes a Church as silence and good order. Noise belongs to theatres, and baths, and
public processions, and market-places: but where doctrines, and such doctrines, are the
subject of teaching, there should be stillness, and quiet, and calm reflection, and a
haven of much repose (filosofia kai polnj o limhn). These things I beseech and entreat:
for I go about in quest of ways by which I shall be enabled to profit your souls. And no
small way I take this to be: it will profit not you only, but us also. So shall we not be
carried away with pride (ektraxhlizesqai), not be tempted to love praises and honor, not
be led to speak those things which delight, but those which profit:

21 so shall we lay the whole stress of our time and diligence not upon arts of composition
and beauties of expression, but upon the matter and meaning of the thoughts. Go into a
painter's study, and you will observe how silent all is there. Then so ought it to be
here: for here too we are employed in painting portraits, royal portraits (every one of
them), none of any private man, by means of the colors of virtue-How now? Applauding
again? This is a reform not easy, but (only) by reason of long habit, to be effected -The
pencil moreover is the tongue, and the Artist the Holy Spirit. Say, during the celebration
of the Mysteries, is there any noise? any disturbance? when we are baptizing
(baptizwmeqa), when we are doing all the other acts? Is not all Nature decked (as it were)
with stillness and silence? Over all the face of heaven is scattered this charm (of
repose).-On this account are we evil spoken of even among the Gentiles, as though we did
all for display and ostentation. But if this be prevented, the love of the chief seats
also will be extinguished. It is sufficient, if any one be enamoured of praise, that he
should obtain it after having been heard, when all is gathered in.

22 Yea, I beseech you, let us establish this rule, that doing all things according to
God's will, we may be found worthy of the mercy which is from Him, through the grace and
compassion of His only begotten Son our Lord Jesus Christ, with Whom to the Father
together with the Holy Spirit be glory, dominion, honor, now and ever, world without end.
Amen.

HOMILY 31

1 ACTS XIV. 14, 15.-"Which when the Apostles, Barnabas and Paul, heard of, they rent their
clothes, and ran in among the people, crying out and saying, Sirs, why do ye these things?
We also are men of like passions with you, and preach unto you that ye should turn from
these vanities unto the living God, which made heaven, and earth, and the sea, and all
things that are therein." 2 Mark the vehemence with which all this is done by the
Apostles: "rent their clothes, ran in, cried out," all from strong affection of the soul,
revolted by the things that were done. For it was a grief, indeed a grief inconsolable,
that they should needs be thought gods, and introduce idolatry, the very thing which they
came to destroy! This also was a contrivance of the devil-but he did not prevail. But what
say they? "We also are men of like passions with you. At the very outset they overthrew
the evil. They said not simply, "Men," but "As ye. Then, that they may not seem to honor
the gods, hear what they add: "Preaching unto you, that ye should turn from these vanities
unto the living God, Who made heaven, the sea, and all things that are therein. Observe
how they nowhere mention things invisible (b) For they had learnt that one should study
not so much to say somewhat worthy of God, as to say what is profitable for the hearers.
(a) What then? if He be Maker of all things, why does He not also attend to these things
by His Providence?-"Who in times past suffered all nations to walk in their own ways" (v.
16)-but wherefore He suffered them, this he does not say, for at present he keeps to the
matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does
not wish to swell the accusation against them, but rather that they themselves should
refer all to God.

3 "Nevertheless, He left not Himself without witness, in that He did good, giving you rain
from heaven, and fruitful seasons, filling your hearts with food and gladness. (v. 17. (c)
See how covertly he puts the accusation "in that He did good," etc. And yet if God did
this, He could not have "let them alone; on the contrary, they ought to be punished, for
that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder.
"From heaven," he says, "giving you rain. Thus also David said, "From the fruit of their
corn and wine and oil were they made to abound" (Ps. iv. 7), and in many places speaking
of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then
Providence (shown) by the rains, so that the Apostle here discourses as taught from those
Scriptures. "Filling," he says, "with food and gladness. (Jer. v. 24. With large
liberality (filotimiaj) the food is given, not merely for a frugal sufficiency, nor
stinted by the need. "And saying these things, they scarcely stopped the multitudes" (v.
18)-indeed by this very thing they gained most admiration-"from sacrificing to them. Do
you observe that this was the point with them to put an end to that madness?

4 "But there came," it says, "certain Jews from Antioch and Iconium" (v. 19).-Indeed
children of the devil, that not in their own cities only, but also beyond them, they did
these things, and as much made it their study to make an end of the preaching, as the
Apostles were in earnest to establish it!-"and having persuaded the multitude and stoned
Paul, they dragged him out of the city. (e) So then, the Gentiles regarded them as gods,
but these "dragged" him, "out of the city, supposing he had been dead. Having persuaded
the multitude"-for it is not likely that all thus reverenced them. In the very city in
which they received this reverence, in the same were they thus terribly ill treated. And
this also profited the beholders. "Lest any man," he says, "should think of me above that
which he seeth me to be, or that he heareth aught from me. (v. 20.)-"Howbeit as the
disciples stood round about him, he rose up and came into the city. (d) Here is fulfilled
that saying, "My grace is sufficient for thee, for My strength is made perfect in
weakness. (2 Cor. xii. 9. Greater this than the raising of the lame man! (f) "Came into
the city. Do you mark the zeal, do you mark how fervent he is, how set on fire! He came
into the city itself again: for proof that if on any occasion he did retire, it was
because he had sown the word, and because it was not right to inflame their wrath.

5 (h) Then they went over all the cities in which they had been in danger. "And on the
morrow," it says, "he went forth with Barnabas to Derbe. And when they had preached the
Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium,
and Antioch, confirming the souls of the disciples, and exhorting them to continue in the
faith, and that we must through much tribulation enter into the kingdom of God. (v. 21,
22. This they said, this they showed. But it is purposely so done, not only by the
Apostles, but by the disciples also, that they may learn from the very outset both the
might of the preaching, and that they must themselves also suffer such things, that they
may stand nobly, not idly gaping for the miracles, but much more (ready) for the trials.
Therefore also the Apostle himself said, "Having the same conflict which ye saw in me and
heard. (Phil. i. 30. Persecutions succeeded to persecutions: wars, fightings, stonings.
(g) These things, not less than the miracles, both made them more illustrious, and
prepared for them a greater rejoicing. The Scripture nowhere says that they returned
rejoicing because they had done miracles, but (it does say that they rejoiced), that "they
were counted worthy for that Name to suffer shame. (ch. v. 41. And this they were taught
of Christ, saying, "Rejoice not that the devils obey you. (Luke x. 20. For the joy indeed
and without alloy is this, to suffer aught for Christ's sake.

6 (i) "And that through much tribulation: what sort of cheering (protroph) is this? how
did they persuade them, by telling them at the outset of tribulations? Then also another
consolation. "And when they had appointed for them elders in every Church, and had prayed
with fasting, they commended them to the Lord, on whom they believed. (v. 23. Do you mark
Paul's ardor?-Then other consolation: "Commended them," it says, "to the Lord. And after
they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the
word in Perga, they went down into Attalia (v. 24, 25): (l) and thence sailed to Antioch,
from whence they had been recommended to the grace of God for the work which they
fulfilled. (v. 26. Why do they come back to Antioch? To report what had taken place
yonder. And besides, there is a great purpose of Providence concerned: for it was needful
that they should thenceforth preach with boldness to the Gentiles. They come therefore,
reporting these things, that they may be able to know them: and it is providentially
ordered, that just then came those who forbade to keep company with the Gentiles in order
that from Jerusalem they might obtain great encouragement, and so go their ways with
boldness. And besides, it shows that in their temper there was nothing of self-will:

7 for they come, at the same time showing their boldness, in that without the authority of
those (at Jerusalem) they had preached to the Gentiles, and their obedience, in that they
refer the matter to them: for they were not made arrogant, as (apenohqhsan) having
achieved so great successes. "Whence," it says, "they had been recommended to the grace of
God for the work which they had fulfilled. And yet moreover the Spirit had said, "Separate
Me Barnabas and Saul for the work whereunto I have called them. (ch. xiii. 2. "And when
they were come, and had gathered the Church together, they rehearsed all that God had done
with them, and how He had opened the door of faith unto the Gentiles. And there they abode
long time with the disciples. (v. 27, 28. For the city being great had need of
teachers.-But let us look over again what has been said.

8 (Recapitulation. "Which when the Apostles," etc. (v. 14). First by the sight they
checked them, by rending their garments. This did Joshua the son of Nun upon the occasion
of the defeat of the people. Then think not that this action was unworthy of them: for
such was the eagerness, they would not otherwise have restrained it would not otherwise
have quenched the conflagration (puran). Therefore when need is to do something that is
fit to be done, let us not decline it. For if even after all this they hardly persuaded
them, if they had not acted thus, what might have been the consequence? For if they had
not done thus, they would have been thought to make a show of humility (tapeinoqronein),
and to be all the more desirous of the honor. And observe their language, how in rebuking
it is moderated, alike full of wonder and of rebuke. This above all it was that hindered
them, the saying, "Preaching unto you to turn from these vanities unto God. (v. 15. We are
men indeed, they say, but greater than these: for these are dead things, Mark how they not
only subvert (the false), but teach (the true), saying nothing about things invisible-"Who
made," say they, "heaven and earth, and the sea, and all things that are therein. Who in
times past," etc. (v. 16, 17. He names as witnesses even the years (in their courses).
"And there came thither certain Jews," etc. (v. 19. O that Jewish madness!

9 Among a people [that had so honored the Apostles, they bad the hardihood to come, and to
stone Paul. "And they dragged him out of the city," being afraid of those
(others),-"Supposing he had been dead. (k) "Howbeit," etc. "and came into the city. (v.
20. For that the spirits of the disciples might not be downcast because they who were
accounted gods suffered such treatment, they came in unto them and discoursed. "Then on
the morrow," etc. And observe, first he goes forth to Derbe, and then comes back to Lystra
and Iconium and Antioch, (v. 21) giving way to them while their passions are roused, but
when they have ceased, then attacking them again. Do you mark, that it was not by
(supernatural) grace that they managed all that they did, but by their own diligence?
"Confirming," it says "the souls of the disciples: episthrizontej, "further establishing;
so that they were established, but they added more thereto. "And that we must," etc. (v.
22): they foretold (this), that they might not be offended. "And when they had appointed
for them," etc. Again the ordinations accompanied with fastings: and again fasting, that
purifying of our souls. (m) "And having prayed," it says, "with fastings, they commended
them unto the Lord" (v. 23): they taught them to fast also in their trials. (o) Why did
they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem,
the former to Antioch, and the word was strong there;

10 whereas in those parts they needed much consolation, especially they of the Gentiles,
who behooved to have much instruction. "And when they were come," etc. (v. 27. They came,
teaching them that with good reason had they been ordained by the Spirit. (n) They said
not what they themselves, but "what God had done with them. It seems to me, that they mean
their trials. It was not for nothing that they, come here, nor to rest, but providentially
guided by the Spirit, to the end that the preaching to the Gentiles might be firmly
established. (p) And mark Paul's ardor. He does not ask whether it be right to speak to
Gentiles, but he straightway speaks: therefore it is that he says, "I did not refer myself
to flesh and blood. (Gal. i. 16.) 11 For it is indeed a great thing, a great, a generous
soul (like this)! How many have since believed, and none of them all has shone like him!
What we want is earnestness, exceeding ardor, a soul ready to encounter death. Else is it
not possible to attain unto the Kingdom, not being crucified. Let us not deceive
ourselves. For if in war it is impossible to come off safe while living daintily, and
trafficking, and huckstering and idling, much more in this war. Or think ye not that it is
a war worse than all others? (Infra, p. 204, note 1. "For we wrestle not," he says,
"against flesh and blood. (Eph. vi. 12. Since even while taking our meals and walking, and
bathing, the enemy is present with us, and knows no time of truce, except that of sleep
only: nay, often even then he carries on the war, injecting into us unclean thoughts, and
making us lewd by means of dreams. We watch not, we do not rouse ourselves up, do not look
to the multitude of the forces opposed to us, do not reflect, that this very thing
constitutes the greatest misfortune-that though surrounded by so great wars, we live
daintily as in time of peace. Believe me, worse than Paul suffered may have to be suffered
now. Those enemies wounded him with stones: there is a wounding with words, even worse
than stones. What then must we do? The same that he did:

12 he did not hate those who cast stones at him, but after they had dragged him out, he
entered again into their city, to be a benefactor to those who had done him such wrongs.
If thou also endurest him who harshly insults thee, and has done thee wrongs, then hast
thou too been stoned. Say not, "I have done him no injury. For what injury had Paul done,
that he should be stoned? He was announcing a Kingdom, he was bringing men away from
error, and bringing them to God: benefits these, worthy of crowns, worthy of proclamation
by voice of herald, worthy of a thousand good things-not of stones. And yet (far from
resenting) he did just the contrary. For this is the splendid victory. "And they dragged
him," (v. 19) it says, These too they often drag: but be not thou angry; on the contrary,
preach thou the word with gentleness. Hath one insulted thee? Hold thy peace, and bless if
thou canst, and thou also hast preached the word, hast given a lesson of gentleness, a
lesson of meekness. I know that many do not so smart under wounds, as they do under the
blow which is inflicted by words: as indeed the one wound the body receives the other the
soul. But let us not smart, or rather feeling the smart let us endure. Do you not see the
pugilists, how, with their heads sorely battered, they bite their teeth into their lips,
and so bear their smarts kindly?

13 No need to grind the teeth, no need to bite (the lips). Remember thy Master, and by the
remembrance thou hast at once applied the remedy. Remember Paul: reflect that thou, the
beaten hast conquered, and he the beater, is defeated; and by this hast thou cured the
whole. It is the turning of the scale a moment and thou hast achieved the whole: be not
hurried away, do not even move, thou hast extinguished the whole (fire). Great eloquence
of persuasion there is in suffering aught for Christ: thou preachest not the word of
faith, but thou preachest the word of patience (filosofiaj). But, you will say, the more
he sees my gentleness, the more he sets upon me. Is it for this then that thou art pained,
that he increases thy rewards the more? "But this is the way," you say, "to make him
unbearable. This is mere pretext of thine own littleness of mind: on the contrary, the
other is the way to make him unbearable, namely, that thou avenge thyself. If God had
known, that through forbearance of revenge, the unjust became unbearable, He would not
have done this Himself: on the contrary, He would have said, Avenge thyself: but He knew,
that other than this is the more likely way to do good. Make not thou a law contrary to
God: do as He bids thee. Thou art not kinder than He that made us. He hath said, "Bear to
be wronged: thou sayest, "I requite wrong for wrong, that he may not become unbearable.

14 Hast thou then more care for him than God has? Such talk is mere passion and ill
temper, arrogance and setting up laws against God's laws. For even if the man were hurt
(by our forbearance), would it not be our duty to obey? When God orders anything, let us
not make a contrary law. "A submissive answer," we read, turneth away wrath" (Prov. xvi.
1): not an answer of opposition. If it profits thee, it profits him also: but if it hurts
thee who art to set him right, how much more will it hurt him? "Physician, heal thyself.
Hath one spoken ill of thee? Commend him thou. Hath he reviled thee? Praise him thou. Hath
he plotted against thee? Do him a kindness. Requite him with the contrary things, if at
least thou at all carest for his salvation and wish not thou to revenge thine own
suffering. And yet, you will say, though he has often met with long-suffering from me he
has become worse. This is not thine affair, but his. Wilt thou learn what wrongs God
suffered? They threw down His altars, and slew His prophets (1 Kings xix. 10), vet He
endured it all. Could He not have launched a thunderbolt from above? Nay, when He had sent
His prophets, and they killed them, then He sent His Son (Matt. xxi. 37), when they
wrought greater impieties, then He sent them greater benefits. And thou too, if thou seest
one exasperated, then yield the more: since this madness has greater need of soothing
(paramqiaj).

15 The more grievous his abuse of thee, the more meekness does he need from thee: and even
as a gale when it blows strong, then it requires yielding to, so also he who is in a
passion. When the wild beast is most savage, then we all flee: so also should we flee from
him that is angry. Think not that this is an honor to him: for is it an honor we show to
the wild beast, and to madmen, when we turn aside out of their way? By no means it is a
dishonor and a scorn: or rather not dishonor and scorn, but compassion and humanity. Seest
thou not how the sailors, when the wind blows violently, take down their sails, that the
vessel may not sink? how, when the horses have run away with the driver, he only leads
them into the (open) plain, and does not pull against them that he may not voluntarily
exhaust his strength? This do thou also. Wrath is afire, it is a quick flame needing fuel:
do not supply food to the fire, and thou hast soon extinguished the evil. Anger has no
power of itself; there must be another to feed it. For thee there is no excuse. He is
possessed with madness, and knows not what he does; but when thou, seeing what he is,
fallest into the same evils, and art not brought to thy right senses by the sight, what
excuse can there be for thee?

16 If coming to a feast thou see at the very outset of the feast some one drunken and
acting unseemly, would not he, who after seeing him makes himself drunk, be much more
inexcusable? Just so it is here. Do we think it any excuse to say, I was not the first to
begin? This is against us, that even the sight of the other in that condition did not
bring us to our fight senses. It is just as if one should say, "I did not murder him
first. For this very thing makes thee deserving of punishment, that even upon the warning
of such a spectacle thou didst not restrain thyself. If thou shouldest see the drunken man
in the act of vomiting, retching, bursting, his eyes strained, filling the table with his
filthiness, everybody hurrying out of his way, and then shouldest fall into the same state
thyself, wouldest thou not be more hateful? Like him is he that is in a passion: more than
he who vomits, he has his veins distended, his eyes inflamed, his bowels racked; he vomits
forth words far more filthy than that food; all crude what he utters, nothing duly
digested, for his passion will not let it be. But as in that case excess of fumes (kumwn),
making an uproar in the stomach, often rejects all its contents;

17 so here, excess of heat, making a tumult in the soul suffers him not to conceal what it
were right to leave unsaid, but things fit and unfit to be spoken, he says all alike, not
putting the hearers but himself to shame. As then we get out of the way of those that
vomit, so let us from those who are angry. Let us cast dust upon their vomit: By doing
what? By holding our peace: let us call the dogs to eat up the vomit. I know that ye are
disgusted at hearing this: but I wish you to feel this same disgust when ye see these
things take place, and not to be pleased at the thing. The abusive man is filthier than
the dog that returneth to its own vomit. For if indeed having vomited once he were done
with it, he would not be like that dog: but if he vomits the same things again, it is
plain that he does so from having eaten the same again. What then is more abominable than
such an one? What filthier than that mouth which chews such food? And yet this is a work
of nature, but the other not or rather both the one and the other are contrary to nature.
How? Since it is not according to nature to be causelessly abusive, but against nature: he
speaks nothing then like a man, but part as beast, part as madman. As then the disease of
the body is contrary to nature, so also is this.

18 And to show that it is contrary to nature, if he shall continue in it, he will perish
by little and little: but if he continue in that which is natural, he will not perish. I
had rather sit at table with a man who eats dirt, than with one who speaks such words. See
ye not the swine devouring dung? So also do these. For what is more stinking than the
words which abusive men utter? It is their study to speak nothing wholesome, nothing pure,
but whatever is base, whatever is unseemly, that they study both to do and say: and what
is worse, they think to disgrace others, while they in fact are disgracing themselves. For
that it is themselves they disgrace is plain. For, leaving out of the question those who
speak lies (in their railings), say it be some notorious harlot, or even from the stage
some other (abandoned creature), and let that person be having a fight with some other
person: then let the latter cast this up to the former (what she or he is), and the former
retort upon the latter the same reproach: which of them is most damaged by the words? For
the former is but called what in fact he or she is, which is not the case with the other:
so that the first gets nothing more in the way of shame (than there was before), while to
the other there accrues a great accession of disgrace. But again, let there be some hidden
actions (mod.

19 text eirgasmena "which have been done"), and let only the person abusing know of them:
then, holding his peace until now, let him openly parade (ekpompeuetw) the reproach: even
so, he himself is more disgraced than the other. How? by making himself the herald of the
wickedness, so getting for himself either the imputation of not being privy to any such
thing, or the character of one not fit to be trusted. And you shall see all men forthwith
accuse him: "If indeed he had been privy to a murder being done, he ought to have revealed
it all: and so they regard him with aversion as not human even, they hate him, they say he
is a wild beast, fierce and cruel: while the other they pardon much rather than him. For
we do not so much hate those that have wounds, as those that compel one to uncover and
show them. Thus that man has not only disgraced the other, but himself as well and his
hearers, and the common nature of men: he has wounded the hearer, done no good. For this
reason Paul says: "If there be any word that is good for edifying, that it may minister
grace unto the hearers. (Eph. iv. 29. Let us get a tongue speaking only good things, that
we may be lovely and amiable. But indeed, everything is come to that pitch of wickedness,
that many boast of the very things, for which they should hide their faces. For the
threats of the many are of this kind:

20 "thou canst not bear my tongue," say they. Words, these, worthy only of a woman, of an
abandoned drunken old hag, one of those that are dragged (to punishment) in the forum, a
procuress. Nothing more shameful than these words, nothing more unmanly, more womanlike,
than to have your strength in the tongue, and to think great things of yourself because
you can rail, just like the fellows in processions, like the buffoons, parasites, and
flatterers. Swine they are rather than men, who pride themselves upon this. Whereas you
should (sooner) have buried yourself, and if another gave you this character, should
recoil from the charge as odious and unmanly, instead of that you have made yourself the
herald of (your own) disgrace (ubrewn). But you will not be able to hurt him you speak ill
of. Wherefore I beseech you, considering how the wickedness is come to such a height, that
many boast of it, let us return to our senses, let us recover those who are thus mad, let
us take away these councils out of the city, let us make our tongue gracious, let us rid
it of all evil speaking, that being clean from sins, we may be able to draw down upon us
the good-will from above, and to have mercy vouchsafed unto us from God, through the grace
and compassion of His only-begotten Son, with Whom to the Father, together with the Holy
Spirit, be glory, might, honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 32

1 ACTS XV. 1.-"And certain men which came down from Judea taught the brethren, and said,
Except ye be circumcised after the manner of Moses, ye cannot be saved." 2 Mark how at
every step of the right progress in respect of the Gentiles, the beginning is brought in
as matter of necessity. Before this (Peter) being found fault with, justified himself, and
said all that he said in the' tone of apology, which was what made his words acceptable:
then, the Jews having turned away, upon this (Paul) came to the Gentiles. Here again,
seeing another extravagance coming in, upon this (the apostle) enacts the law. For as it
is likely that they, as being taught of God, discoursed to all indifferently, this moved
to jealousy them of the Jews (who had believed). And they did not merely speak of
circumcision, but they said, Ye cannot even be saved. Whereas the very opposite to this
was the case, that receiving circumcision they could not be saved. Do you mark how closely
the trials succeed each other, from within, from without? It is well ordered too, that
this happens when Paul is present, that he may answer them. "When therefore Paul and
Barnabas had no small dissension and disputation with them, they determined that Paul and
Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and
elders about this question. (v. 2. And Paul does not say, What? Have I not a right to be
believed after so many signs? but he complied for their sakes. "And being brought on their
way by the Church, they passed through Phenice and Samaria, declaring the conversion of
the Gentiles:

3 and they caused great joy unto all the brethren. (v. 3. And observe, the consequence is
that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. "And
when they were come to Jerusalem, they were received of the Church, and of the apostles
and elders, and they declared all things that God had done with them. (v. 4. See what a
providence is here! "But there rose up certain of the sect of the Pharisees which
believed, saying, That it was needful to circumcise them, and to command them to keep the
law of Moses. And the apostles and elders came together to consider of this matter. And
when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye
know how that of old days God made choice among us, that the Gentiles by my mouth should
hear the word of the Gospel, and believe. (v. 5-7. Observe Peter from the first standing
aloof (kexwrismenon) from the affair, and even to this time judaizing. And yet (says he)
"ye know. (ch. x. 45; xi, 2. Perhaps those were present who of old found fault with him in
the matter of Cornelius, and went in with him (on that occasion): for this reason he
brings them forward as witnesses. "From old days," he says, "did choose among you. What
means, "Among you? Either, in Palestine, or, you being present. "By my mouth. Observe how
he shows that it was God speaking by him, and no human utterance.

4 "And God, that knoweth the hearts, gave testimony unto them: he refers them to the
spiritual testimony: "by giving them the Holy Ghost even as unto us. (v. 8. Everywhere he
puts the Gentiles upon a thorough equality. "And put no difference between us and them,
having purified their hearts by faith. (v. 9. From faith alone, he says, they obtained the
same gifts. This is also meant as a lesson to those (objectors); this is able to teach
even them that faith only is needed, not works nor circumcision. For indeed they do not
say all this only by way of apology for the Gentiles, but to teach (the Jewish believers)
also to abandon the Law. However, at present this is not said. "Now therefore why tempt ye
God, to put a yoke upon the neck of the disciples? (v. 10. What means, "Tempt ye God? As
if He had not power to save by faith. Consequently, it proceeds from a want of faith, this
bringing in the Law. Then he shows that they themselves were nothing benefited by it, and
he turns the whole (stress of his speech) against the Law, not against them, and (so) cuts
short the accusation of them: "which neither our fathers nor we were able to bear. But we
believe that through the grace of the Lord Jesus we shall be saved, even as they. (v. 11.
How full of power these words! The same that Paul says at large in the Epistle to the
Romans, the same says Peter here.

5 "For if Abraham," says (Paul), "was justified by works, he hath whereof to glory, but
not before God. (Rom. iv. 2. Do you perceive that all this is more a lesson for them than
apology for the Gentiles? However, if he had spoken this without a plea for speaking, he
would have been suspected: an occasion having offered, he lays hold of it, and speaks out
fearlessly. See on all occasions how the designs of their foes are made to work with them.
If those had not stirred the question, these things would not have been spoken, nor what
follows. 6 (Recapitulation. (b) But let us look more closely at what has been said. "And
certain men," etc. In Jerusalem, then, there were not any believers from among the
Gentiles: but in Antioch of course there were. Therefore there came down certain yet
laboring under this disease of the love of rule, and wishing to have those of the Gentiles
attached to them. And yet Paul, though he too was learned in the Law, was not thus
affected. "When therefore Paul and Barnabas had no small disputation with them," etc. (v.
2. But when he returned from thence, the doctrine also became more exact. For if they at
Jerusalem enjoin no such thing, much more these (have no right to do so). "And being
brought on their way," etc, "they caused no small joy to the brethren. (v. 3. Do you mark,
as many as are not enamoured of rule, rejoiced in their believing? It was no ambitious
feeling that prompted their recitals, neither was it for display, but in justification of
the preaching to the Gentiles. (v. 4. Thus they say nothing of what had happened in the
matter of the Jews. "But there arose up certain of the sect of the Pharisees which
believed," etc. (v. 5. (a) But even if they would needs bring over the Gentiles to their
side, they learn that neither must the Apostles overlook it. "And the Apostles and
eiders," etc. (v. 6. "Among us," he says, "God chose: and "from old days: long ago, he
says, not now.

7 And this too is no small point-at a time when Jews believed, not turned away (from the
Gospel). "Among us; an argument from the place: "of old days," from the time. And that
expression, "Chose: just as in their own case he says not, (so) willed it, but, "Chose
that the Gentiles by my mouth should hear the word of the Gospel and believe. Whence is
this proved? From the Spirit. Then he shows that the testimony given them is not of grace
merely, but of their virtue. "And God which knoweth the hearts bare them witness" (v. 8);
having afforded to them nothing less (than to us), for, he says, "Put no difference
between us and them. (v. 9. Why then, hearts are what one must everywhere look to. And it
is very appositely said, "God that knoweth the hearts bare them witness: as in the former
instance, "Thou, Lord, that knowest the hearts of all men. (ch. i. 24. For to show that
this is the meaning, observe what he adds, "Put no difference between us and them. When he
has mentioned the testimony borne to them, then he utters that great word, the same which
Paul speaks, "Neither circumcision availeth anything, nor uncircumcision. (1 Cor. vii, 19.
"That he may make the twain one in Himself. (Eph. ii. 5. Of all these the seeds lie in
Peter's discourse. And he does not say (between) them of the circumcision, but "Between
us," that is the Apostles, "and them.

8 Then, that the expression, "no difference" may not seem an outrage, After faith, he
says-"Having purified their hearts by faith" (v. 10)-He thoroughly cleansed them first.
Then he shows, not that the Law was evil, but themselves weak.-"But we believe that
through the grace of the Lord Jesus we shall be saved even as they. (v. 11. Mark how he
ends with a fearful consideration. He does not discourse to them from the Prophets, but
from things present, of which themselves were witnesses. Of course (the Prophets) also
themselves anon add their testimony (infra v. 15), and make the reason stronger by what
has now come to pass. And observe, he first permits the question to be moved in the
Church, and then speaks. "And put no difference between"-he said not, them of the
circumcision, but "us and them," i.e. the Gentiles: for this (gradual advance) little by
little is stronger. "Why therefore tempt ye God? who is become (the) God of the Gentiles:
far this was tempting: * * * whether He is able to save even after the Law. See what he
does. He shows that they are in danger. For if, what the Law could not do, faith had power
to do, "we believe that through the grace of the Lord Jesus we shall be saved even as
they" (comp. Gal. ii. 16): but faith falling off, behold, themselves (are) in destruction.
And he did not say, Why do ye disbelieve? which was more harsh, but, "Tempt God," and that
when the fact is demonstrated.

9 (c) Great effrontery this, of the Pharisees, that even after faith they set up the Law,
and will not obey the Apostles. But see these, how mildly they speak, and not in the tone
of authority: such words are amiable, and more apt to fix themselves in the mind. Observe,
it is nowhere a display of words, but demonstration by facts, by the Spirit. And yet,
though they have such proofs, they still speak gently. And observe they do not come
accusing those at Antioch, but "declaring all things that God had done with them:" (v. 4)
but thence again these men lay hold upon the occasion (to compass their own objects), "but
there rose up," etc. (v. 1.) Such were the pains they took in their love of power: and it
was not with the knowledge of the Apostles that they Paul and Barnabas were blamed. But
still they brought forward none of these charges: but when they have proved the matter,
then (the Apostles) write in stronger terms.

10 For gentleness is everywhere a great good: gentleness, I say, not stupid indifference;
gentleness, not adulation: for between these there is a vast difference. Nothing ruffled
Paul, nothing discomposed Peter. When thou hast convincing proofs, why lose thy temper, to
render these of none effect? It is impossible for one who is out of temper ever to
persuade. Yesterday also we discoursed about anger; but there is no reason why we should
not to-day also; perchance a second exhortation coming directly after the first will
effect somewhat. For indeed a medicine though of virtue to heal a wound, unless it be
constantly renewed, mars all. And think not that our continual discoursing about the same
things is a condemning of you: for if we condemned you, we should not discourse; but now,
hoping that you will gain much, we speak these things. Would indeed that we did speak
constantly of the same things: would that there were no other subject of our discourses,
than how we might overcome our passions. For is it not contrary to allreason, that while
emperors, living in luxury and so great honor, have no subject of discourse either while
sitting at table, or at any other time, save only how to overcome their enemies -and
therefore it is that they hold their assemblies each day, and appoint generals and
soldiers, and demand taxes and tributes;

11 and that of all state affairs, the moving causes are these two, the overcoming of those
who make war upon them, and the establishing of their subjects in peace-we have no mind
for such themes as this, nor ever even dream of conversing upon them: but how we may buy
land, or purchase slaves, and make our property greater, these are subjects we can talk
about every day, and never be tired of them: while concerning things in ourselves and
really our own, we neither wish to speak ourselves, nor so much as dream of tolerating
advice, nor of enduring to hear others speaking about them? But answer me, what do you
talk about? About dinner? Why that is a subject for cooks. Of money? Nay, that is a theme
for hucksters and merchants. Of buildings? That belongs to carpenters and builders. Of
land? That talk is for husbandmen. But for us, there is no other proper business, save
this, how we may make wealth for the soul. Then let not the discourse be wearisome to you.
Why is it that none finds fault with the physician for always discoursing of the healing
art, nor with people of other crafts for talking about their peculiar arts? If indeed the
mastery over our passions were really achieved, so that there were no need of putting us
in mind, we might reasonably be taxed with ambition and display: or rather, not then
either.

12 For even if it were gained, for all that, there would be need of discoursing, that one
might not relapse and remain uncorrected: as in fact physicians discourse not only to the
sick, but also to the whole, and they have books on this subject, on the one part how to
free from disease, on the other how to preserve health. So that even if we are well, still
we must not give over, but must do all in order to the preserving of our health. And when
we are sick there is a twofold necessity for advice: first, that we may be freed from the
disease; secondly, that having been freed, we may not fall into it again. Well then, we
are discoursing now by the method of treating the sick, not by the rules for the treatment
of the healthy. 13 How then may one root out this evil passion? how subdue (uposkeliseie)
this violent fever? Let us see whence it had its birth, and let us remove the cause.
Whence is it wont to arise? From arrogance and much haughtiness. This cause then let us
remove, and the disease is removed together with it. But what is arrogance? whence does it
arise? for perhaps we are likely to have to go back to a still higher origin. But whatever
course the reason of the thing may point out, that let us take, that we may go to the
bottom of the mischief, and pluck it up by the roots. Whence then comes arrogance? From
our not looking into our own concerns, but instead of that, busying ourselves about the
nature of land, though we are not husbandmen, and the nature of gold, though we are not
merchants, and concerning clothing, and everything else: while to ourselves and our own
nature we never look at all. And who, you will say, is ignorant of his own nature? Many:
perhaps all, save a few: and if ye will, I will show the proof of it. For, tell me, what
is man? If one were asked, will he be able to answer outright to the questions, In what he
differs from the brutes, in what he is akin to the heavenly inhabitants, what can be made
of man? For as in the case of any other material, so also in this case:

14 man is the subject-matter, but of this can be made either an angel or a beast. Does not
this seem a strange saying? And yet ye have often heard it in the Scriptures. For of
certain human beings it was said, "he is the angel of the Lord" (Mal. ii. 7): and "from
his lips," saith it, "they shall seek judgment" (Mal. iii. 1): and again, "I send My angel
before Thy face: but of some, "Serpents, generation of vipers. (Matt. xii. 34. So then, it
all depends upon the use. Why do I say, an angel? the man can become God, and a child of
God. For we read, "I have said, Ye are gods, and all of you are children of the Most High.
(Ps. lxxxii. 6. And what is greater, the power to become both God and angel and child of
God is put into his own hands. Yea, so it is, man can be the maker of an angel. Perchance
this saying has startled you? Hear however Christ saying: "In the Resurrection they
neither marry nor are given in marriage, but are like unto the angels. (Matt. xxii. 30.
And again, "He that is able to receive it, let him receive it. (Matt. xix. 12. In a word,
it is virtue which makes angels: but this is in our power: therefore we are able to make
angels, though not in nature, certainly in will. For indeed if virtue be absent, it is no
advantage to be an angel by nature;

15 and the Devil is a proof of this, who was an angel once: but if virtue be present, it
is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias
who went up into heaven, and all those who are about to depart thither. For these indeed,
though with bodies, were not prevented from dwelling in heaven: while those others, though
without bodies, could not remain in heaven. Let no one then grieve or be vexed with his
nature as if it were a hindrance to him, but with his will. He (the Devil) from being
incorporeal became a lion: for lo! it saith, "Our adversary, as a roaring lion, walketh
about, seeking whom he may devour (1 Pet. v. 8): we from being corporeal, become angels.
For just as if a person, having found some precious material, should despise it, as not
being an artificer, it will be a great loss to him, whether it be pearls, or a pearl
shell, or any other such thing that he has seen; so we likewise, if we are ignorant of our
own nature, shall despise it much: but if we know what it is, we shall exhibit much zeal,
and reap the greatest profits. For from this nature is wrought a king's robe, from this a
king's house, from this nature are fashioned a king's members: all are kingly. Let us not
then misuse our own nature to our hurt.

16 He has made us "a little lower than the angels," (Ps. viii. 5), I mean, by reason of
death: but even that little we have now recovered. There is nothing therefore to hinder us
from becoming nigh to the angels, if we will. Let us then will it, let us will it, and
having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and
the Holy Spirit, now and ever, world without end, Amen.

HOMILY 33

1 ACTS XV. 13, 15.-"And after they had held their peace, James answered, saying, Men and
brethren, hearken unto me: Symeon hath declared how God at the first did visit the
Gentiles, to take out of them a people for his name. And to this agree the words of the
prophets." 2 This (James) was bishop, as they say, and therefore he speaks last, and
herein is fulfilled that saying, "In the mouth of two or three witnesses shall every word
be established. (Deut. xvii. 6; Matt. xviii. 16. But observe the discretion shown by him
also, in making his argument good from the prophets, both new and old. For he had no acts
of his own to declare, as Peter had and Paul. And indeed it is wisely ordered that this
(the active) part is assigned to those, as not intended. to be locally fixed in Jerusalem,
whereas (James) here, who performs the part of teacher, is no way responsible for what has
been done, while however he is not divided from them in opinion. (b) "Men and brethren,"
he says, "hearken unto me. Great is the moderation of the man. His also is a more complete
oration, as indeed it puts the completion to the matter under discussion. (a) "Symeon," he
says, "declared: (namely,) in Luke, in that he prophesied, "Which Thou hast prepared
before the face of all nations, a light to lighten the Gentiles, and the glory of Thy
people Israel. (c) "How God at the first did visit the Gentiles, to take out of them a
people for His Name. (Luke ii. 25. Then, since that (witness), though from the time indeed
he was manifest, yet had not authority by reason of his not being ancient, therefore he
produces ancient prophecy also, saying, "And to this agree the words of the Prophets, as
it is written:

3 After this I wilt return, and will build again the tabernacle of David which is fallen
down; and I will build again the ruins thereof, and I will set it up. (v. 16. What? was
Jerusalem raised up? Was it not rather thrown down? What sort of raising up does he call
that which took place after the return from Babylon? "That the residue of men," he says,
"may seek the Lord, even all the Gentiles upon whom My Name is called. (v. 17. Then, what
makes his word authoritative-"Saith the Lord, which doeth all these things: and, for that
this is no new thing, but all was planned from the beginning, "Known unto God are all His
works from everlasting. (v. 18. And then again his authority (kai to aciwma palin) (as
Bishop): "Wherefore my sentence is, that we trouble not them, which from among the
Gentiles are turned to God: but that we write unto them, that they abstain from pollution
of idols, and from fornication, and from things strangled, and from blood. For Moses of
old time hath in every city them that preach him, being read in the synagogues every
sabbath day. (v. 19-21. Since then they had heard of the Law, with good reason he enjoins
these things from the Law, that he may not seem to make it of no authority. And (yet)
observe how he does not let them be told these things from the Law, but from himself,
saying, It is not that I heard these things from the Law, but how?

4 "We have judged. Then the decree is made in common. "Then pleased it the Apostles and
elders, together with the whole Church, to choose men of their own company"-do you observe
they do not merely enact these matters, and nothing more?-"and send them to Antioch with
Paul and Barnabas:namely, Judas surnamed Barsabas, and Silas, chief men among the
brethren: and they wrote letters by them after this manner. (v. 22. And observe, the more
to authenticate the decree, they send men of their own, that there may be no room for
regarding Paul and his company with suspicion. "The Apostles and elders and brethren send
greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia. (v.
23. And mark with what forbearance of all harsh vituperation of those (brethren) they
indite their epistle. "Forasmuch as we have heard, that certain which went out from us
have troubled you with words, subverting your souls, saying, Ye must be circumcised, and
keep the Law: to whom we gave no such commandment. (v. 24. Sufficient was this charge
against the temerity of those men, and worthy of the Apostles' moderation, that they said
nothing beyond this.

5 Then to show that they do not act despotically, that all are agreed in this, that with
deliberation they write this-"It seemed good to us, being assembled with one accord, to
send men of ours whom we have chosen" (v. 25)-then, that it may not look like
disparagement of Paul and Barnabas, that those men are sent, observe the encomium passed
upon them-"together with our beloved Barnabas and Paul, men that have hazarded their lives
for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas; who shall
also tell you the same things by mouth. For it seemed good to the Holy Spirit and to
us"-it is not man's doing, it says-"to lay upon you no greater burden"-again it calls the
Law a burden: then apologizing even for these injunctions-"save these necessary things"
(v. 26-28): "That ye abstain from meats offered to idols, and from blood, and from things
strangled, and from fornication from which if ye keep yourselves, ye shall do well. (v.
29. For these things the New Testament did not enjoin: we nowhere find that Christ
discoursed about these matters; but these things they take from the Law. "From things
strangled," it says, "and from blood. here it prohibits murder. (Comp. Gen. ix. 5. "So
when they were dismissed, they came to Antioch: and when they had gathered the multitude
together, they delivered the epistle: which when they had read, they rejoiced for the
consolation. (v. 30, 31. Then those (brethren) also exhorted them:

6 and having established them, for towards Paul they were contentiously disposed, so
departed from them in peace. "And Judas and Silas, being prophets also themselves,
exhorted the brethren with many words, and confirmed them And after they had tarried there
a space, they were let go in peace from the brethren unto the Apostles. (v. 32, 33. No
more factions and fightings, but thenceforth Paul taught. 7 (Recapitulation. "Then all the
multitude kept silence," etc. (v. 12. There was no arrogance in the Church. After Peter
Paul speaks, and none silences him: James waits patiently, not starts up (for the next
word). Great the orderliness (of the proceedings). No word speaks John here, no word the
other Apostles, but held their peace, for James was invested with the chief rule, and
think it no hardship. So clean was their soul from love of glory. "And after that they had
held their peace, James answered," etc. (v. 13. (b) Peter indeed spoke more strongly, but
James here more mildly: for thus it behooves one in high authority, to leave what is
unpleasant for others to say, while he himself appears in the milder part. (a) But what
means it, "How God first (prwton) did visit? (v. 14. (It means) from the beginning (ec
arxhj). (c) Moreover he well says, "Symeon expounded" (echghsato) (or, interpreted),
implying that he too spake the mind of others. "And to this agree," etc. Observe how he
shows that this is a doctrine of old time. "To take out of the Gentiles," he says, "a
people for His Name. (v. 15. Not simply, Chose, but, "for His Name," that is for His
glory. His Name is not shamed by the taking (prolhyei) the Gentiles first, but it is even
a greater glory.-Here some even great thing is hinted at: that these are chosen before
all. "After this I will return, and rebuild the tabernacle of David which is fallen down.
(v. 16.

8 But if one would look into the matter closely, the kingdom of David does in fact now
stand, his Offspring reigning everywhere. For what is the good of the buildings and the
city, with none obeying there? And what is the harm arising from the destruction of the
city, when all are willing to give their very souls? There is that come which is more
illustrious than David: in all parts of the world is he now sung. This has come to pass:
if so, then must this also come to pass, "And I will build again the ruins thereof, and I
will set it up: to what end? "that the residue of men may seek the Lord, and all the
Gentiles, upon whom My Name is called. (v. 17. If then it was to this end that the city
rose again (namely) because of Him (that was to come) of them, it shows that of the
building of the city the cause is, the calling of the Gentiles. Who are "the residue?
those who are then left. "And all the Gentiles, upon whom My Name is called: but observe,
how he keeps the due order, and brings them in second. "Saith the Lord, which doeth these
things. Not "saith" (only), but "doeth. Why then, it was God's work.-"But the question is
other than this (namely), what Peter spoke more plainly, whether they must be circumcised.
Then why dost thou harangue about these matters?

9 For what the objectors asserted, was not that they must not be received upon believing,
but that it must be with the Law. And upon this Peter well pleaded: but then, as this very
thing above all others troubled the hearers, therefore he sets this to rights again
(qerapeuei). And observe, that which was needful to be enacted as a rule, that it is not
necessary to keep the Law, this Peter introduced: but the milder part, the truth which was
received of old, this James saith, and dwells upon that concerning which nothing is
written, in order that having soothed their minds by that which is acknowledged, he may
opportunely introduce this likewise. "Wherefore," saith he, "my sentence is, not to
trouble them which from among the Gentiles do turn unto God" (v. 19), that is, not to
subvert: for, if God called them, and these observances subvert, we fight against God. And
again, "them which from the Gentiles," he saith, "do turn. And he says well, with
authority, the "my sentence is. But that we write unto them that they abstain from
pollutions of idols, and from fornication"-(b) and yet they often insisted upon these
points in discoursing to them -but, that he may seem also to honor the Law (he mentions),
these also, speaking (however) not as from Moses but from the Apostles, and to make the
commandments many, he has divided the one into two (saying), "and from things strangled,
and from blood. (v. 20.

10 For these, although relating to the body, were necessary to be observed, because (these
things) caused great evils, "For Moses hath of old times in every city," etc. (v. 21. This
above all quieted them. (anepausen) (a) For this cause I affirm that it is good (so "to
write to them.") Then why do we not write the same injunctions to Jews also? Moses
discourses unto them. See what condescension (to their weakness)! Where it did no harm, he
set him up as teacher, and indulged them with a gratification which hindered nothing, by
permitting Jews to hear him in regard of these matters, even while leading away from him
them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the
authority for his own people, and by this very thing he leads away the Gentiles from him!
"Being read in the synagogues every sabbath day. Then why do they not learn (what is to be
learnt) out of him, for instance * *? Through the perversity of these men. He shows that
even these (the Jews) need observe no more (than these necessary thing's). And if we do
not write to them, it is not that they are bound to observe anything more, but only that
they have one to tell them. And he does not say, Not to offend, nor to turn them back,
which is what Paul said to the Galatians, but, "not to trouble them:

11 he shows that the point (katorqwma) if carried is nothing but a mere troubling. Thus he
made an end of the whole matter; and while he seems to preserve the Law by adopting these
rules from it, he unbinds it by taking only these. (c) There was a design of Providence in
the disputation also, that after the disputation the doctrine might be more firm. "Then
pleased it the Apostles to send chosen men of their own company," etc., no ordinary
persons, but the "leading men; having written" (letters) "by them after this manner. To
those in Antioch," it says, "and Syria and Cilicia. (v. 22, 23) where the disease had its
birth.Observe how they say nothing harsher (fortikwteron) against those men, but look to
one thing only, namely, to undo (the mischief) which has been done. For this would make
even the movers of the faction there to confess (that they were wrong). They do not say,
The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as
when he says, "O full of all guile" (ch. xiii. 10): but here, the point being carried,
there was no need. And observe, they do not put it, That certain from us ordered you to
keep the Law, but, "Troubled you with words, subverting your souls,"-nothing could be more
proper (kuriwteron) than that word: none (of the other speakers) has so spoken of the
things done by those men.

12 "The souls," he says, already strongly established, these persons are anasxeuazontej as
in speaking of a building, "taking them down again: displacing them (metatiqentej) from
the foundation). "To whom," he says, "we gave no such commandment. It seemed good
therefore to us being assembled with one accord, to send chosen men unto you together with
our beloved Barnabas and Paul, men that have hazarded their lives for the Name of our Lord
Jesus Christ. (v. 25, 26. If "beloved," they will not despise them, if they "have hazarded
their lives," they have themselves a right to be believed. "We have sent," it saith,
"Judas and Silas, who shall also tell you the same things by word of mouth. (v. 27. For it
was necessary that there should be not merely the Epistle there by itself, lest they
should say that Paul and Barnabas had suppressed (the real purport), that they said one
thing instead of another. The encomium passed upon Paul stopped their mouths. For this is
the reason why neither Paul comes alone nor Barnabas (with him), but others also from the
Church; that he may not be suspected, seeing it was he that advocated that doctrine: nor
yet those from Jerusalem alone. It shows that they have a right to be believed. "For it
seemed good," say they, "to the Holy Ghost and to us" (v. 28): not making themselves equal
(to Him )-they are not so mad. But why does it put this (so)?

13 Why did they add, "And to us," and yet it had sufficed to say, "To the Holy Ghost? The
one, "To the Holy Ghost," that they may not deem it to be of man; the other, "To us," that
they may be taught that they also themselves admit (the Gentiles), although themselves
being in circumcision. They have to speak to men who are still weak and afraid of them:
this is the reason why this also is added. And it shows that it is not by way of
condescension that they speak, neither because they spared them, nor as considering them
weak, but the contrary; for great was the reverence of the teachers also. "To lay upon you
no greater burden"-they are ever calling it a burden-and again, "save these necessary
things: for that was a superfluous burden. See here a brief Epistle, with nothing more in
it (than was needed), neither arts of persuasion (kataskeuaj) nor reasonings, but simply a
command: for it was the Spirit's legislating. "So when they were dismissed they came to
Antioch, and having gathered the multitude together, they delivered to them the epistle.
(v. 30. After the epistle, then (Judas and Silas) also themselves exhort them by word (v.
31): for this also was needful, that (Paul and Barnabas) might be quit of all suspicion.
"Being prophets also themselves," it says, exhorted the brethren "with many words. It
shows here the right that Paul and Barnabas have to be believed.

14 For Paul also might have done this, but it behooved to be done by by these. "And after
they had tarried there a space, they were let go in peace. (v. 33.) 15 No more faction. On
this occasion, I suppose, it was that they received the right hand, as he says himself,
"They gave to me and Barnabas right hands of fellowship." (Gal. ii. 9.) There he says,
"They added nothing to me." (ib. 6.) For they confirmed his view: they praised and admired
it.-It shows that even from human reasonings it is possible to see this, not to say from
the Holy Ghost only, that they sinned a sin not easy to be corrected. For such things need
not the Spirit.-It shows that the rest are not necessary, but superfluous. seeing these
things are necessary. "From which if ye keep yourselves," it saith, "ye shall do well." It
shows that nothing is lacking to them, but this is sufficient. For it might have been done
also without letters, but that there may be a law in writing (they send this Epistle):
again, that they may obey the law (the Apostles), also told those men (the same things),
and they did this, "and confirmed them, and having tarried a space were let go in peace."

16 Let us not then be offended on account of the heretics. For look, here at the very
outset of the preaching, how many offences there were: I speak not of those which arose
from them that were without; for these were nothing: but of the offences which were
within. For instance, first Ananias, then the "murmuring," then Simon the sorcerer;
afterwards they that accused Peter on account of Cornelius, next the famine, lastly this
very thing, the chief of the evils. For indeed it is impossible when any good thing has
taken place, that some evil should not also subsist along with it. Let us not then be
disturbed, if certain are offended, but let us thank God even for this, because it makes
us more approved. For not tribulations only, but even temptations also render us more
illustrious. A man is no such great lover of the truth, only for holding to it when there
is none to lead him astray from it: to hold fast to the truth when many are drawing him
away, this makes the proved man. What then? Is this why offences come? I am not speaking
as if God were the author of them: God forbid! but I mean, that even out of their
wickedness He works good to us: it was never His wish that they should arise: "Grant to
them," He saith, "that they may be one" (John xvii. 21): but since offences do come, they
are no hurt, to these, but even a benefit:

17 just as the persecutors unwillingly benefit the Martyrs by dragging them to martyrdom,
and yet they are not driven to this by God; just so is it here. Let us not look (only at
this), that men are offended: this very thing is itself a proof of the excellence of the
doctrine-that many stimulate and counterfeit it: for it would not be so, if it were not
good. And this I will now show, and make on all hands plain to you. Of perfumes, the
fragrant spices are they which people adulterate and counterfeit; as, for instance, the
amomum leaf. For because these are rare and of necessary use, therefore there come to be
spurious imitations likewise. Nobody would care to counterfeit any common article. The
pure life gets many a false pretender to it: no man would care to counterfeit the man of
vicious life; no, but the man of monastic life.-What then shall we say to the heathen?
There comes a heathen and says, "I wish to become a Christian, but I know not whom to
join: there is much fighting and faction among you, much confusion: which doctrine am I to
choose? How shall we answer him? "Each of you" (says he) "asserts, `I speak the truth.'"
(b) No doubt: this is in our favor. For if we told you to be persuaded by arguments, you
might well be perplexed: but if we bid you believe the Scriptures, and these are simple
and true, the decision is easy for you.

18 If any agree with the Scriptures, he is the Christian; if any fight against them, he is
far from this rule. (a) "But which am I to believe, knowing as I do nothing at all of the
Scriptures? The others also allege the same thing for themselves. What then (c)if the
other come, and say that the Scripture has this, and you that it has something different,
and ye interpret the Scriptures diversely, dragging their sense (each his own way)? And
you then, I ask, have you no understanding, no judgment? "And how should I be able (to
decide)," says he, "I who do not even know how to judge of your doctrines? I wish to
become a learner, and you are making me forthwith a teacher. If he say this, what, say
you, are we to answer him? How shall we persuade him? Let us ask whether all this be not
mere pretence and subterfuge. Let us ask whether he has decided (kategnwke) against the
heathen (that they are wrong). The fact he will assuredly affirm, for of course, if he had
not so decided, he would not have come to (enquire about) our matters let us ask the
grounds on which he has decided, for to be sure he has not settled the matter out of hand.
Clearly he will say, "Because (their gods) are creatures, and are not the uncreated God.
Good. If then he find this in the other parties (aireseij), but among us the contrary,
what argument need we?

19 We all confess that Christ is God. But let us see who fight (against this truth), and
who not. Now we, affirming Him to be God speak of Him things worthy of God, that He hath
power, that He is not a slave, that He is free, that He doeth of Himself: whereas the
other says the reverse. Again I ask: if you would learn (to be) a physician, * * *? And
yet among them are many (different) doctrines. For if you accept without more ado just
what you are told, this is not acting like a man: but if you have judgment and sense, you
shall assuredly know what is good. We affirm the Son to be God, we verify (epalhqeuomen)
what we affirm: but they affirm indeed, but (in fact) confess not.-But to mention
(something) even plainer: those have certain persons from whom they are called, openly
showing the name of the heresiarch himself, and each heresy in like manner: with us, no
man has given us a name, but the faith itself. However, this (talk of yours) is mere
pretence and subterfuge. For answer me: how is it that if you would buy a cloak, though
ignorant of the art of weaving, you do not speak such words as these-"I do not know how to
buy; they cheat me"-but do all you can to learn, and so whatever else it be that you would
buy: but here you speak these words? For at this rate, you will accept nothing at all.

20 For let there be one that has no (religious) doctrine whatever: if he should say what
you say about the Christians-"There is inch a multitude of men, and they have different
doctrines; this a heathen, that a Jew, the other a Christian: no need to accept any
doctrine whatever, for they are at variance one with another; but I am a learner, and do
not wish to be a judge" -but if you have yielded (so far as) to pronounce against
(kataginwskein) one doctrine, this pretext no longer has place for you. For just as you
were able to reject the spurious, so here also, having come, you shall be able to prove
what is profitable. For he that has not pronounced against any doctrine at all, may easily
say this: but he that has pronounced against any, though he have chosen none, by going on
in the same way, will be able to see what he ought to do. Then let us not make pretexts
and excuses, and all will be easy. For, to show you that all this is mere excuse, answer
me this: Do you know what you ought to do, and what to leave undone? Then why do you not
what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it
to thee. "God," it saith, "is no respecter of persons, but in every nation he that feareth
Him, and worketh righteousness, is accepted with Him. (ch. x. 34, 35.

21 It cannot be that he who hears without prejudice should not be persuaded. For just as,
if there were a rule, by which everything behooved to be put straight, it would not need
much consideration, but it would be easy to detect the person who measures falsely (ton
parametrounta labein), So is it here. "Then how is it they do not see it at a glance? Many
things are the cause of this: both preconceived opinion, and human causes: (aitiai). The
others, say you, say the same thing about us. How? For are we separated from the Church?
have we our heresiarchs? Are we called after men-as one of them has Marcion, another
Manichaeus, a third Arius, for the author and leader (of his sect)? Whereas if we likewise
do receive an appellation from any man, we do not take them that have been the authors of
some heresy, but men that presided over us, and governed the Church. We have no "masters
upon the earth"-God forbid-we have "One Master that is in heaven. (Matt. xxiii. 9, xxiii.
10. "And those also," says he, "say the same. But there stands the name set over them,
accusing them, and stopping their mouths.-How is it, there have been many heathen, and
none of them asked these questions: and among the philosophers there were these
(differences), and yet none of those holding the right party (airesin) was hindered
(thereby)?-Why did not (those believers) say, when (the others) raised these questions,
"Both these and those are Jews: which must we believe?

22 But they believed as they ought. Then let us also obey the laws of God, and do all
things according to His good pleasure, that having virtuously passed this life present, we
may be enabled to attain unto the good things promised to them that love Him, by the grace
and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together,
be glory, dominion, honor, now and ever, world without end. Amen.

HOMILY 34

1 ACTS XV. 35.-"Paul also and Barnabas continued in Antioch, teaching and preaching the
word of the Lord, with many others also." 2 Observe again their humility, how they let
others also take part in the preaching. "And some days after Paul said unto Barnabas, Let
us go again and visit our brethren in every city where we have preached the word of the
Lord, and see how they do. And Barnabas determined to take with them John, whose surname
was Mark. But Paul thought not good (hciou see note 3 p. 213) to take him with them, who
departed from them from Pamphylia, and went not with them to the work. And the contention
(or exasperation) was so sharp between them, that they departed asunder one from the
other. (v. 36-39. And already indeed Luke has described to us the character of the
Apostles, that the one was more tender and indulgent, but this one more strict and
austere. For the gifts are diverse-(the gifts, I say), for that this is a gift is
manifest-but the one befitting one, the other another set of characters, and if they
change places, harm results instead of good. (b) In the Prophets too we find this: diverse
minds, diverse characters: for instance, Elias austere, Moses meek. So here Paul is more
vehement. And observe for all this, how gentle he is. "Thought not good," it says, "to
take him with them that had departed from them from Pamphylia. (a) And there seems indeed
to be exasperation (parocusmoj), but in fact the whole matter is a plan of the Divine
Providence, that each should receive his proper place:

3 and it behooved that they should not be upon a par, but the one should lead, and the
other be led. "And so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas,
and departed, being recommended by the brethren unto the grace of God. And he went through
Syria and Cilicia, confirming the Churches. (v. 39-41. And this also is a work of
Providence. For the Cyprians had exhibited nothing of the like sort as they at Antioch and
the rest: and those needed the softer character, but these needed such a character as
Paul's. "Which then," say you, "did well? he that took, or he that left?" *** (c)For just
as a general would not choose to have a low person always to his baggage-bearer, so
neither did the Apostle. This corrected the other's, and instructed (Mark) himself. "Then
did Barnabas ill? say you. "And how is it not amiss (atopon), that upon so small a matter
there should arise so great an evil? In the first place then, no evil did come of it, if,
sufficing each for whole nations, they were divided the one from the other, but a great
good. And besides, they would not readily have chosen to leave each other. But admire, I
pray you, the writer, how he does not conceal this either. "But at any rate," say you, "if
they must needs part, let it be without exasperation.

4 Nay, but if nothing more, observe this, that in this too is shown what was of man (in
the preaching of the Gospel). For if the like behooved to be shown (even) in what Christ
did, much more here. And besides, the contention cannot be said to be evil, when each
disputes for such objects (as here) and with just reason. I grant you, if the exasperation
were in seeking his own, and contending for his own honor, this might well be (reproved):
but if wishing, both the one and the other, to instruct and teach, the one took this way
and the other that, what is there to find fault with? For in many things they acted upon
their human judgment; for they were not stocks or stones. And observe how Paul impeaches
(Mark), and gives the reason. For of his exceeding humility he reverenced Barnabas, as
having been partner with him in so great works, and being with him: but still he did not
so reverence him, as to overlook (what was necessary). Now which of them advised best, it
is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement
of Providence, if these were to be vouchsafed a second visitation, but those were not to
be visited even once.

5 (a) "Teaching and preaching the word of the Lord. (v. 35. They did not simply tarry in
Antioch, but taught. What did they "teach," and what "preach" (evangelize)? They both
(taught) those that were already believers, and (evangelized) those that were not yet
such. "And some days after," etc. (v. 36. For because there were offences without number,
their presence was needed. (d) "How they do," he says. And this he did not know:
naturally. See him ever alert, solicitous, not bearing to sit idle, though he underwent
dangers without end. Do you mark, it was not of cowardice that he came to Antioch? He acts
just as a physician does in the case of the sick. And the need of visiting them he showed
by saying, "In which we preached the word. And Barnabas determined," etc. (v. 37-40. (So)
Barnabas "departed, and went not With (him). (b) The point to be considered, is not that
they differed in their opinions, but that they accommodated themselves the one to the
other (seeing), that thus it was a greater good their being parted: and the matter took a
pretext from this What then? did they withdraw in enmity? God forbid! In fact you see
after this Barnabas receiving many encomiums from Paul in the Epistles. There was "sharp
contention," it says, not enmity nor quarrelling. The contention availed so far as to part
them. "And Barnabas took Mark," etc. And with reason: for what each supposed to be
profitable, he did not forego thereafter, because of the fellowship with the other.

6 Nay, it seems to me that the parting took place advisedly (kata sunesin), and that they
said one to another "As I wish not, and thou wishest, therefore that we may not fight, let
us distribute the places. So that in fact they did this, altogether yielding each to the
other: for Barnabas wished Paul's plan to stand, therefore withdrew; on the other hand,
Paul wished the other's plan to stand, therefore he withdrew. Would to God we too made
such separations, as to go forth for preaching. A wonderful man this is; and exceedingly
great! To Mark this contest was exceedingly beneficial. For the awe inspired by Paul
converted him, while the kindness of Barnabas caused that he was not left behind: so that
they contend indeed, but the gain comes to one and the same end. For indeed, seeing Paul
choosing to leave him, he would be exceedingly awed, and would condemn himself, and seeing
Barnabas so taking his part, he would love him exceedingly: and so the disciple was
corrected by the contention of the teachers: so far was he from being offended thereby.
For if indeed they did this with a view to their own honor, he might well be offended: but
if for his salvation, and they contend for one and the same object, to show that he who
honored him * * * had well determined, what is there amiss (atopon) in it?

7 (e) "But Paul," it says, "departed, having chosen Silas, and being commended to the
grace of God." What is this? They prayed it says: they besought God. See on all occasions
how the prayer of the brethren can do great things. And now he journeyed by land, wishing
even by his journeying to benefit those who saw (touj orwntaj) him. For when indeed they
were in haste they sailed, but now not so. (c) "And he went through Syria and Cilicia,
confirming the Churches. Then came he to Derbe and Lystra." (v. 41.) Mark the wisdom of
Paul: he does not go to other cities before he has visited them which had received the
Word. For it is folly to run at random. This let us also do: let us teach the first in the
first place, that these may not become an hindrance to them that are to come after.

8 "And, behold a certain disciple was there, named Timotheus, the son of a certain woman,
which was a Jewess, and believed; but his father was a Greek: which was well reported of
by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him;
and took and circumcised him because of the Jews which were in those quarters; for they
knew all that his father was a Greek. (ch. xvi. 1-3. It is indeed amazing, the wisdom of
Paul! He that has had so many battles about circumcision, he that moved all things to this
end, and did not give over until he had carried his point, now that the decree is made
sure, circumcises the disciple. He not only does not forbid others, but himself does this
thing. (b) "Him," it says, "he would have to go forth with him. And the wonder is this,
that he even took him unto him. "Because of the Jews," it says, "which were in those
parts: for they would not endure to hear the word from one uncircumcised. (a) Nothing
could be wiser. So that in all things he looked to what was profitable: he did nothing
upon his own preference (prolhYei). (c) And what (then)? Mark the success: he circumcised,
that he might take away circumcision: for he preached the decrees of the Apostles. "And as
they went through the cities, they delivered them the decrees for to keep, that were
ordained of the Apostles and elders which were at Jerusalem.

9 And so were the Churches established in the faith, and increased in number daily. (v. 4,
5. Dost thou mark fighting, and by fighting, edification? Not warred upon by others, but
themselves doing contrary things, so they edified the Church! They introduced a decree not
to circumcise, and he circumcises! "And so were the Churches," it says, "established in
the faith," and in multitude: "increased," it says, "in number daily. Then he does not
continue to tarry with these, as having come to visit them: but how? he goes further. "Now
when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the
Holy, Ghost to preach the word in Asia," (v. 6. having left Phrygia and Galatia, they
hastened into the interior. For, it says, "After they were come to Mysia, they assayed to
go into Bithynia: but the Spirit suffered them not. (v. 7. Wherefore they were forbidden,
he does not say, but that they were "forbidden," he does say, teaching us to obey and not
ask questions, and showing that they did many things as men. "And the Spirit," it says,
"suffered them not: but having passed by Mysia they came down to Troas. (v. 8. "And a
vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him,
saying, Come over into Macedonia, and help us. (v. 9. Why a vision, and not the Holy
Ghost? because He forbade the other. He would even in this way draw them over:

10 since to the saints also He appeared in a dream, and in the beginning (Paul) himself
saw a vision, "a man coming in and laying his hands upon him. (ch. ix. 12. In this manner
also Christ appears to him, saying, "Thou must stand before Caesar. Then for this reason
also He draws him thither, that the preaching may be extended. This is why he was
forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy
the benefit of John for a long time, and perhaps did not extremely need him (Paul), but
thither he behooved to go. And now he crosses over and goes forth. "And after he had seen
the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the
Lord had called us for to preach the Gospel unto them. (v. 10. Then the writer mentions
also the places, as relating a history, and showing where he made a stay (namely), in the
greater cities, but passed by the rest. "Therefore loosing from Troas, we came with a
straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi,
which is the chief city of that part of Macedonia, and a colony. (v. 11, 12. It is a high
distinction for a city, the being a colony. "And in this city we were tarrying certain
days. But let us look over again what has been said.

11 (Recapitulation. "And after some days, Paul said," etc. (ch. xv. 36. He put to Barnabas
a necessity for their going abroad, saying "Let us visit the cities? which we preached the
word. "But Paul begged," etc. (v. 38. And yet no need for him to beg, who had to make an
accusation presently. This happens even in the case where God and men are the parties: the
man requests, God is wroth. For instance, when He saith, "If her father had spit in her
face" (Num. xii. 14): and again, "Let me alone, and in Mine anger I will blot out this
people. (Ex. xxxii. 32. And Samuel when he mourns for Saul. (1 Sam. xv. 35. For by both,
great good is done. Thus also here: the one is wroth, the other not so. The same happens
also in matters where we are concerned. And the sharp contention with good reason, that
Mark may receive a lesson, and the affair may not seem mere stage-playing. For it is not
to be thought that he who bids, "Let not the sun go down upon your wrath," (Eph. iv. 26)
would have been wroth because of such a matter as this: nor that he who on all occasions
gave way would not have given way here, he who so greatly loved Paul that before this he
sought him in Tarsus, and brought him to the Apostles, and undertook the alms in common
with him, and in common the business relating to the decree.

12 But they take themselves so as to instruct and make perfect by their separation them
that need the teaching which was to come from them. And he rebukes others indeed, but bids
do good to all men. As in fact he does elsewhere, saying, "But ye, be not weary in well-
doing. (2 Thess. iii. 13. This we also do in our common practice. Here it seems to me that
others also were alike displeased with Paul. And thereupon taking them also apart, he does
all, and exhorts and admonishes. Much can concord do, much can charity. Though it be for a
great matter thou askest; though thou be unworthy, thou shall be heard for thy purpose of
heart: fear not. 13 "He went," it says, "through" the cities "And, behold, there was a
disciple, by name Timothy, who had a good report of the brethren which were in Lystra and
Iconium. (v. 41; xvi. 1. Great was the grace of Timothy. When Barnabas departed (apesth),
he finds another, equivalent to him. Of him he saith, "Remembering thy tears and thy
unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice. (2
Tim. i. 5. His father continued to be a Gentile, and therefore it was that (Timothy) was
not circumcised. (a) Observe the Law already broken. Or if not so, I suppose he was born
after the preaching of the Gospel but this is perhaps not so. (c) He was about to make him
a bishop, and it was not meet that he should be uncircumcised. (e) And this was not a
small matter, seeing it offended after so long a time: (b) "for from a child," he says,
"thou hast known the Holy Scriptures. (ib. iii. 15. (d) "And as they went through the
cities, they delivered them the decrees for to keep. (v. 4. For until then, there was no
need for the Gentiles to keep any such. The beginning of the abrogation was the Gentiles'
not keeping these things, and being none the worse for it: nor having any inferiority in
respect of faith: anon, of their own will they abandoned the Law. (f) Since therefore he
was about to preach, that he might not smite the Jews a double blow, he circumcised
Timothy.

14 And yet he was but half (a Jew by birth), his father being a Greek: but yet, because
that was a great point carried in the cause of the Gentiles, he did not care for this: for
the Word must needs be disseminated: therefore also he with his own hands circumcised him.
"And so were the churches established in the faith. Do you mark here also how from going
counter (to his own object) a great good results? "And increased in number daily. (v. 5.
Do you observe, that the circumcising not only did no harm, but was even of the greatest
service? "And a vision appeared unto Paul in the night. (v. 9. Not now by Angels, as to
Philip, as to Cornellius, but how? By a vision it is now shown to him: in more human sort,
not now as before (i.e., v. 6, 7) in more divine manner. For where the compliance is more
easy, it is done in more human sort; but where great force was needed, there in more
divine. For since he was but urged to preach, to this end it is shown him in a dream: but
to forbear preaching, he could not readily endure: to this end the Holy Ghost reveals it
to him. Thus also it was then with Peter, "Arise, go down. (ch. x. 20. For of course the
Holy Spirit did not work what was otherwise easy: but (here) even a dream sufficed him.

15 And to Joseph also, as being readily moved to compliance, the appearance is in a dream,
but to the rest in waking vision. (Matt. i. 20; ii. 13, 19. Thus to Cornelius, and to Paul
himself. "And lo, a man of Macedonia," etc. and not simply enjoining, but "beseeching,"
and from the very persons in need of (spiritual) cure. (ch. x. 3; ix. 3. "Assuredly
gathering," it says, "that the Lord had called us. (v. 10), that is, inferring, both from
the circumstance that Paul saw it and none other, and from the having been "forbidden by
the Spirit," and from their being on the borders; from all these they gathered. "Therefore
loosing from Troas, we came with a straight course," etc. (v. 11. That is, even the voyage
made this manifest: for there was no tardiness. It became the very root of Macedonia. It
was not always in the way of "sharp contention" that the Holy Spirit wrought: but this so
rapid progress (of the Word) was a token that the thing was more than human. And yet it is
not said that Barnabas was exasperated, but, "Between them there arose a sharp contention.
(v. 39. If the one was not exasperated neither was the other.

16 Knowing this, let us not merely pick out (eklegwmen) these things, but let us learn and
be taught by them : for they were not written without a purpose. It is a great evil to be
ignorant of the Scriptures: from the things we ought to get good from, we get evil. Thus
also medicines of healing virtue, often, from the ignorance of those who use them, ruin
and destroy: and arms which are meant to protect, are themselves the cause of death unless
one know how to put them on. But the reason is, that we seek everything rather than what
is good for ourselves. And in the case of a house, we seek what is good for it, and we
would not endure to see it decaying with age, or tottering, or hurt by storms: but for our
soul we make no account: nay, even should we see its foundations rotting, or the fabric
and the roof, we make no account of it. Again, if we possess brute creatures, we seek what
is good for them: we call in both horse-feeders and horse-doctors, and all besides: we
attend to their housing, and charge those who are entrusted with them, that they may not
drive them at random or carelessly, nor take them out by night at unseasonable hours nor
sell away their provender; and there are many laws laid down by us for the good of the
brute creatures: but for that of our soul there is no account taken.

17 But why speak I of brute creatures which are useful to us? There are many who keep
small birds (or "sparrows") "which are useful for nothing except that they simply amuse,
and there are many laws even about them, and nothing is neglected or without order, and we
take care for everything rather than for our own selves. Thus we make our selves more
worthless than all. And if indeed a person abusively call us "dog," we are annoyed: but
while we are opprobrious to ourselves, not in word, but in deed, and do not even bestow as
much care on our soul as on dogs, we think it no great harm. Do you see how all is full of
darkness? How many are careful about their dogs, that they may not be filled with more
than the proper food, that so they may be keen and fit for hunting, being set on by famine
and hunger: but for themselves they have no care to avoid luxury: and the brute creatures
indeed they teach to exercise philosophy, while they let themselves sink down into the
savageness of the brutes. The thing is a riddle. "And where are your philosophic brutes?
There are such; or, say, do you not take it to be philosophy, when a dog gnawed with
hunger, after having hunted and caught his prey, abstains from the food; and though he
sees his meal ready before him, and with hunger urging him on, yet waits for his master?
Be ashamed of yourselves:

18 teach your bellies to be as philosophic. You have no excuse. When you have been able to
implant such philosophic self-command in an irrational nature, which neither speaks nor
hears reason, shall you not much more be able to implant it in yourself? For that it is
the effect of man's care, not of nature is plain: since otherwise all dogs ought to have
this habit. Do you then become as dogs. For it is you that compel me to fetch my examples
thence: for indeed they should be drawn from heavenly things; but since if I speak of
those, you say, "Those are (too) great," therefore I speak nothing of heavenly things:
again, if I speak of Paul, you say, "He was an Apostle : therefore neither do I mention
Paul: if again I speak of a man, you say, "That person could do it: therefore I do not
mention a man even, but a brute creature; a creature too, that has not this habit by
nature, lest you should say that it effected this by nature, and not (which is the fact)
from choice: and what is wonderful, choice not self-acquired, but (the result of) your
care. The creature does not give a thought to the fatigue, the wear and tear it has
undergone in running down the prey, not a thought to this, that by its own proper toil it
has made the capture: but casting away all these regards, it observes the command of its
master, and shows itself superior to the cravings of appetite. "True;

19 because it looks to be praised, it looks to get a greater meal. Say then to yourself,
that the dog through hope of future pleasure, despises that which is present: while you do
not choose for hope of future good things to despise those which are present; but he
indeed knows, that, if he tastes of that food at the wrong time and against his master's
will, he will both be deprived of that, and not get even that which was apportioned to
him, but receive blows instead of food: whereas you cannot even perceive this, and that
which he has learnt by dint of custom, you do not succeed in acquiring even from reason.
Let us imitate the dogs. The same thing hawks also and eagles are said to do: what the
dogs do with regard to hares and deer, the same do those with regard to birds; and these
too act from a philosophy learnt from men. These facts are enough to condemn us, these
enough to convict us. To mention another thing :-they that are skilled in breaking horses,
shall take them, wild, fierce, kicking, biting, and in a short time so discipline them,
that though the teacher be not there, it is a luxury to ride them, their paces are so
thoroughly well-ordered: but the paces of the soul may be all disordered, and none cares
for it:

20 it bounds, and kicks, and its rider is dragged along the ground like a child, and makes
a most disgraceful figure, and yet no one puts curbs on her, and leg-ties, and bits, nor
mounts upon her the skilful rider-Christ, I mean. And therefore it is that all is turned
upside down. For when you both teach dogs to master the craving of the belly, and tame the
fury in a lion, and the unruliness of horses, and teach the birds to speak plainly, how
inconsistent must it not be-to implant achievements of reason in natures that are without
reason, and to import the passions of creatures without reason into natures endowed with
reason? There is no excuse for us, none. All who have succeeded (in mastering their
passions) will accuse us, both believers and unbelievers: for even unbelievers have so
succeeded; yea, and wild beasts, and dogs, not men only: and we shall accuse our own
selves, since we succeed, when we will, but when we are slothful, we are dragged away. For
indeed many even of those who live a very wicked life, have oftentimes changed themselves
when they wished. But the cause is, as I said, that we go about seeking for what is good
for other things, not what is good for ourselves. If you build a splendid house, you know
what is good for the house, not what is good for yourself: if you take a beautiful
garment, you know what is good for the body, not for yourself:

21 and if you get a good horse, it is so likewise. None makes it his mark how his soul
shall be beautiful; and yet, when that is beautiful, there is no need of any of those
things: as, if that be not beautiful, there is no good of them. For like as in the case of
a bride, though there be chambers hung with tapestry wrought with gold, though there be
choirs of the fairest and most beautiful women, though there be roses and garlands, though
there be a comely bridegroom, and the maidservants and female friends, and everybody about
them be handsome, yet, if the bride herself be full of deformity, there is no good of all
those; as on the other hand if she were beautiful, neither would there be any loss arising
from (the want of) those, nay just the contrary; for in the case of an ugly bride, those
would make her look all the uglier, while in the other case, the beautiful would look all
the more beautiful: just so, the soul, when she is beautiful, not only needs none of those
adjuncts, but they even cast a shade over her beauty. For we shall see the philosopher
shine, not so much when in wealth, as in poverty. For in the former case many will impute
it to his riches, that he is not superior to riches:

22 but when he lives with poverty for his mate, and shines through all, and will not let
himself be compelled to do anything base, then notre claims shares with him in the crown
of philosophy. Let us then make our soul beauteous, if at least we would fain be rich.
What profit is it, when your mules indeed are white and plump and in good condition, but
you who are drawn by them are lean and scurvy and ill-favored? What is the gain, when your
carpets indeed are soft and beautiful, full of rich embroidery and art, and your soul goes
clad in rags, or even naked and foul? What the gain, when the horse indeed has his paces
beautifully ordered, more like dancing than stepping, while the rider, together with his
choral train and adorned with more than bridal ornaments, is more crooked than the lame,
and has no more command over hands and feet than drunkards and madmen? Tell me now, if
some one were to give you a beautiful horse, and to distort your body, what would be the
profit? Now you have your soul distorted, and care you not for it? Let us at length, I
beseech you, have a care for our own selves. Do not let us make our own selves more
worthless than all beside. If anyone insult us with words, we are annoyed and vexed: but
insulting ourselves as we do by our deeds, we do not give a thought to it.

23 Let us, though late, come at last to our senses, that we may be enabled by having much
care for our soul, and laying hold upon virtue, to obtain eternal good things, through the
grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy
Spirit, be glory, might, honor, now and evermore, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 35

1 ACTS XVI. 13, 14.-"And on the sabbath we went out of the city by a river side, where
prayer was wont (Chrys. "was thought likely") to be made; and we sat down, and spake unto
the women which resorted thither. And a certain woman named Lydia, a seller of purple, of
the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that
she attended unto the things which were spoken of Paul." 2 See again Paul judaizing.
"Where it was thought," it says, both from the time and from the place, "that prayer would
be.-Out of the city, by a river side: for it is not to be supposed that they prayed only
where there was a synagogue; they also prayed out of synagogue, but then for this purpose
they set apart, as it were, a certain place, because as Jews they were more corporeal-and,
"on the sabbath-day," when it was likely that a multitude would come together. "And we sat
down, and spake to the women which resorted thither. Mark again the freedom from all
pride. "And a certain woman : a woman and she of low condition, from her trade too: but
mark (in her) a woman of elevated mind (filosofon). In the first place, the fact of God's
calling her bears testimony to her: "And when she was baptized," it says, "she and her
household"-mark how he persuaded all of them-"she besought us, saying, If ye have judged
me to be faithful to the Lord, come into my house, and abide there. And she constrained us
" (v. 15): then look at her wisdom, how she importunes (duswpei), the Apostles how full of
humility her words are, how full of wisdom. "If ye have judged me faithful," she says.
Nothing could be more persuasive. Who would not have been softened by these words? She did
not request (or, "claim") did not entreat simply: but she left them to decide, and (yet)
exceedingly forced them: "And she constrained.

3 us," it says, by those words. And again in a different way: for see how she straightway
bears fruit, and accounts it a great gain. "If ye have judged me," that is, That ye did
judge me is manifest, by your delivering to me such (holy) mysteries (i.e. sacraments, see
p. 225, note 3): and she did not dare to invite them before this. But why was there any
unwillingness on the part of Paul and those with them, that they should need to be
constrained? It was either by way of calling her to greater earnestness of desire, or
because Christ had said, "Enquire who is worthy, and there abide. (Luke x. 8. (It was not
that they were unwilling), but they did it for a purpose. -"And it came to pass," it says,
"as we went to prayer, a certain damsel possessed with a spirit of divination met us,
which brought her masters much gain by soothsaying: the same followed Paul and us, and
cried, saying, These men are the servants of the most high God, which show unto us the way
of salvation. (v. 16, 17. What may be the reason that both the demon spoke these words,
and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon
wished in fact to make himself credible. For if Paul had admitted his testimony, he would
have deceived many of the believers, as being received by him: therefore he endures to
speak what made against himself, that he may establish what made for himself:

4 and so the demon himself uses accommodation (sugkatabasei) in order to destruction. At
first then, Paul would not admit it, but scorned it, not wishing to cast himself all at
once upon miracles; but when it continued to do this, and pointed to their work (kai to
ergon edeiknu) "who preach unto us the way of salvation," then he commanded it to come
out. For it says, "Paul being grieved, turned and said to the spirit, I command thee in
the name of Jesus Christ to come out of her. And he came out the same hour. (a) And when
her masters saw that the hope of their gains was gone, they caught Paul and Silas. (v. 18,
19. (d) So then Paul did all, both miracles and teaching, but of the dangers Silas also is
partaker. And why says it, "But Paul being grieved? It means, he saw through the malice of
the demon, as he saith, "For we are not ignorant of his devices. (2 Cor. ii. 11. (b) "And
when her masters saw that the hope of their gains was gone. Everywhere money the cause of
evils. O that heathen cruelty! they wished the girl to be still a demoniac, that they
might make money by her. "They caught Paul and Silas," it says, "and dragged them into the
marketplace unto the rulers, and brought them unto the magistrates, saying, These men,
being Jews, do exceedingly trouble our city! (v. 20): by doing what? Then why did you not
drag them (hither) before this? "Being Jews:

5 the name was in bad odor. "And teach customs, which are not lawful for us to receive,
neither to observe, being Romans. (v. 21. They made a charge of treason of it (epi
kaqosiwsin hgagon). (e) Why did they not say, Because they cast out the demon, they were
guilty of impiety against God? For this was a defeat to them: but instead of that, they
have recourse to a charge of treason (epi kaqosiwsin): like the Jews when they said, "We
have no king but Caesar: whoso maketh himself a king speaketh against Caesar. (John xix.
14, 12. (c) "And the multitude rose up together against them: and the magistrates rent off
their clothes, and commanded to beat them. (v. 22. O the irrational conduct! They did not
examine, did not allow them to speak. And yet, such a miracle having taken place, ye ought
to have worshipped them, ought to have held them as saviors and benefactors. For if money
was what ye wished, why, having found so great wealth, did ye not run to it? This makes
you more famous, the having power to cast out demons than the obeying them. Lo, even
miracles, and yet love of money was mightier. (f) "And when they had laid many stripes
upon them, they cast them into prison."-great was their wrath-" charging the jailer to
keep them safely" (v. 23): "who, having received such a charge, thrust them into the inner
prison, and made their feet fast in the stocks. (v. 24.

6 Observe, he also again thrust them into the "inner" prison: and this too was done
providentially, because there was to be a great miracle. 7 (Recapitulation. "Out of the
city. (v. 13. The place was convenient for hearing the word, aloof from troubles and
dangers. (b) "On the sabbath. As there was no work going on, they were more attentive to
what was spoken. (a) "And a certain woman, named Lydia, a seller of purple" (v. 14):
observe how the writer of the history is not ashamed of the occupations (of the converts):
(c) moreover neither was this city of the Philippians a great one. Having learnt these
things, let us also be ashamed of no man. Peter abides with a tanner (ch. ix. 43): (Paul)
with a woman who was a seller of purple, and a foreigner. Where is pride? "Whose heart the
Lord opened. Therefore we need God, to open the heart: but God opens the hearts that are
willing: for there are hardened hearts to be seen. "So that she attended to the things
which were spoken of Paul. The opening, then, was God's work, the attending was hers: so
that it was both God's doing and man's. And she was baptized (v. 15), and receives the
Apostles with such earnestness of entreaty; with more than that used by Abraham. And she
speaks of no other token than that whereby she was saved (Gen. xviii. 3): she says not,
"If ye have judged me" a great, a devout woman; but what? "faithful to the Lord: if to the
Lord, much more to you. "If ye have judged me: if ye do not doubt it.

8 And she says not, Abide with me, but, "Come into my house and abide: with great
earnestness (she says it). Indeed a faithful woman!-"A certain damsel possessed with a
spirit of Python. (v. 16. Say, what is this demon? The god, as they call him, Python: from
the place he is so called. Do you mark that Apollo also is a demon? And (the demon) wished
to bring them into temptation: (therefore) to provoke them, "the same followed Paul and
us, and cried, saying, These men are the servants of the most high God, which show unto us
the way of salvation. (v. 17. O thou accursed, thou execrable one! if then thou knowest
that it is "His way of salvation" that "they show," why dost thou not come out freely? But
just what Simon wished, when he said, "Give me, that on whomsoever I lay my hands, he may
receive the Holy Ghost" (ch. viii. 19), the same did this demon: since he saw them
becoming famous, here also he plays the hypocrite: by this means he thought to be allowed
to remain in the body, if he should preach the same things. But if Christ "receive not
testimony from man," (John v. 34), meaning John, much less from a demon. "Praise is not
comely in the mouth of a sinner" (Ecclus. xv. 9), much less from a demon. For that they
preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of
boasting. "And Paul being grieved," etc.

9 By their clamor and shouting they thought to alarm them (the magistrates): saying,
"These men do exceedingly trouble our city. (v. 18-20. What sayest thou? Dost thou believe
the demon? Why not here also? He saith, They are "servants of the most high God; thou
sayest, "They exceedingly trouble our city: he saith, "They show us the way of salvation;
thou sayest, "They teach customs which are not lawful for us to receive. (v. 21. Observe,
how they do not attend even to the demon, but look only to one thing, their covetousness.
But observe them (Paul and Silas), how they do not answer, nor plead for themselves; (b)
"For when," saith he, "I am weak, then am I strong. My grace is sufficient for thee, for
My strength is made perfect in weakness" (2 Cor. xii. 9): so that by reason of their
gentleness also they should be admired. (a) "And the magistrates," etc., "charging the
jailer to keep them safely" (v. 22): that they may be the means of a greater miracle. (c)
The stricter the custody, the greater the miracle. It was probably from the wish to cut
short the disturbance, that the magistrates did these things; because they saw the crowd
urgent, and wished to stay their passion at the instant, therefore they inflicted the
stripes: at the same time it was their wish to hear the matter, and that was why they cast
them into prison and gave charge "to keep them safely.

10 And, it says, "he made them fast in the stocks" (v. 24), (to culon) as we should say,
the nervum (nerbon). 11 What tears do not these things call for! (Think) what they suffer,
while we (live) in luxury, we in theatres, we perishing and drowning (in dissolute
living), seeking always idle amusement, not enduring to suffer pain for Christ, not even
as far as words, not even as far as talk. These things I beseech you let us ever call to
mind, what things they suffered, what things they endured, how undismayed they were, how
unoffended. They were doing God's work, and suffered these things! They did not say, Why
do we preach this, and God does not take our part? But even this was a benefit to them,
even apart from the truth, in the thing itself; it made them more vigorous, stronger,
intrepid. "Tribulation worketh endurance." (Rom. v. 4.) Then let us not seek loose and
dissolute living. For as in the one case the good is twofold, that the sufferers are made
strong, and that the rewards are great; so in the other the evil is twofold, that such are
rendered more enervated, and that it is to no good, but only evil. For nothing can be more
worthless than a man who passes all his time in idleness and luxury. For the man untried,
as the saying is, is also unapproved; unapproved not only in the contests, but also in
everything else. Idleness is a useless thing, and in luxury itself nothing is so unsuited
to the end proposed as the leading a luxurious life: for it palls with satiety, so that
neither the enjoyment of the viands is so great, nor the enjoyment of relaxation, but all
becomes vapid, and runs to waste.

12 Then let us not seek after this. For if we will consider which has the pleasanter life,
he that is toiled and hardworked, or he that lives in luxury, we shall find it to be the
former. For in the first place, the bodily senses are neither clear nor sound, but dull
(kaunai) and languid; and when those are not right, even of health there is plainly no
enjoyment. Which is the useful horse, the pampered or the exercised? which the serviceable
ship, that which sails, or that which lies idle? which the best water, the running or the
stagnant? which the best iron, that which is much used, or that which does no work? does
not the one shine bright as silver, while the other becomes all over rusty, useless, and
even losing some of its own substance? The like happens also to the soul as the
consequence of idleness: a kind of rust spreads over it, and corrodes both its brightness
and everything else. How then shall one rub off this rust? With the whetstone of
tribulations: so shall one make the soul useful and fit for all things. Else, how, I ask,
will she be able to cut off the passions, with her edge turned (anaklwshj) and bending
like lead? How shall she wound the devil?-And then to whom can such an one be other than a
disgusting spectacle-a man cultivating obesity, dragging himself along like a seal?

13 I speak not this of those who are naturally of this habit, but of those who by
luxurious living have brought their bodies into such a condition, of those who are
naturally of a spare habit. The sun has risen, has shot forth his bright beams on all
sides, and roused up each person to his work: the husbandman goes forth with his spade,
the smith with his hammer, and each artisan with his several instruments, and you will
find each handling his proper tools; the woman also takes either her distaff or her webs:
while he, like the swine, immediately at the first dawn goes forth to feed his belly,
seeking how he may provide sumptuous fare. And yet it is only for brute beasts to be
feeding from morning to night; and for them, because their only use is to be slaughtered.
Nay, even of the beasts, those which carry burdens and admit of being worked, go forth to
their work while it is yet night. But this man, rising from his bed, when the (noon-tide)
sun has filled the market-place, and people are tired of their several works, then this
man gets up, stretching himself out just as if he were indeed a hog in fattening, having
wasted the fairest part of the day in darkness.

14 Then he sits there for a long time on his bed, often unable even to lift himself up
from the last evening's debauch, and having wasted (still) more time in this
(listlessness), proceeds to adorn himself, and issues forth, a spectacle of unseemliness,
with nothing human about him, but with all the appearance of a beast with a human shape:
his eyes rheumy from the effect of wine, * * * while the miserable soul, just like the
lame, is unable to rise, bearing about its bulk of flesh, like an elephant. Then he comes
and sits in (various) places, and says and does such things, that it were better for him
to be still sleeping than to be awake. If it chance that evil tidings be announced, he
shows himself weaker than any girl; if good, more silly than any child; on his face there
is a perpetual yawn. He is a mark for all that would do harm, if not for all men, at least
for all evil passions; and wrath easily excites such a man, and lust, and envy, and all
other passions. All flatter him, all pay court to him, rendering his soul weaker than it
is already: and each day he goes on and on, adding to his disease. If he chance to fall
into any difficulty of business, he becomes dust and ashes, and his silken garments are of
no help to him.

15 We have not said all this without a purpose, but to teach you, that none of you should
live idly and at random. For idleness and luxury are not conducive to work, to good
reputation, to enjoyment. For who will not condemn such a man? Family, friends, kinsfolk
(will say), He is indeed a very encumbrance of the ground. Such a man as this has come
into the world to no purpose: or rather, not to no purpose, but to ill purpose against his
own person, to his own ruin, and to the hurt of others. But that this is more pleasant-let
us look to this; for this is the question. Well then, what can be less pleasant than (the
condition of) a man who has nothing to do; what more wretched and miserable? Is it not
worse than all the fetters in the world, to be always gaping and yawning, as one sits in
the market-place, looking at the passers by? For the soul, as its nature is to be always
on the move, cannot endure to be at rest. God has made it a creature of action: to work is
of its very nature; to be idle is against its nature. For let us not judge of these things
from those who are diseased, but let us put the thing itself to the proof of fact. Nothing
is more hurtful than leisure, and having nothing to do: indeed therefore hath God laid on
us a necessity of working: for idleness hurts everything.

16 Even to the members of the body, inaction is a mischief. Both eye, if it perform not
its work, and mouth, and belly, and every member that one could mention, falls into the
worst state of disease: but none so much as the soul. But as inaction is an evil, so is
activity in things that ought to be let alone. For just as it is with the teeth, if one
eats not, one receives hurt to them, and if one eats things unfitting, it jars them, and
sets them on edge: so it is here; both if the soul be inactive, and if inactive in wrong
things, it loses its proper force. Then let us eschew both alike; both inaction, and the
activity which is worse than inaction. And what may that be? Covetousness, anger,
envyings, and the other passions. As regards these, let us make it our object to be
inactive, in order that we may obtain the good things promised to us, through the grace
and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy
Spirit, be glory, might, honor, now and ever, world without end. Amen.

HOMILY 36

1 ACTS XVI. 25, 26.-"And at midnight Paul and Silas prayed, and sang praises unto God: and
the prisoners heard them. And suddenly there was a great earthquake, so that the
foundations of the prison were shaken, and immediately all the doors were opened, and
every one's bands were loosed." 2 What could equal these souls? These men had been
scourged, had received many, stripes, they had been misused, were in peril of their lives,
were thrust into the inner prison, and set fast in the stocks: and for all this they did
not suffer themselves to sleep, but kept vigil all the night. Do you mark what a blessing
tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night
in sleep. But belike this is why they kept vigil, because they were in this condition. Not
the tyranny of sleep could overpower them, not the smart of pain could bow them, not the
fear of evil east them into helpless dejection: no, these were the very things that made
them wakeful: and they were even filled with exceeding delight. "At midnight," it says,
"and the prisoners listened to them : it was so strange and surprising! "And suddenly
there was a great earthquake, so that the foundations of the prison were shaken, and
immediately, all the doors were opened, and every one's bands were loosed. And the keeper
of the prison awaking out of his sleep, and seeing the prison doors open, drew out his
sword, and would have killed himself, supposing that the prisoners had been fled. (v. 27.
There was an earthquake, that the keeper should be roused from sleep, and the doors flew
open, that he should wonder at what had happened: but these things the prisoners saw not:
otherwise they would all have fled:

3 but the keeper of the prison was about to slay himself, thinking the prisoners were
escaped. "But Paul cried with a loud voice, saying, Do thyself no harm: for we are all
here" (v. 28. (b) "Then he called for lights, and sprang in, and came trembling, and fell
down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be
saved? (v. 29, 30. Do you mark how the wonder overpowered him? (a) He wondered more at
Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had
it in his power, that he hindered him from killing himself. (c) "And they said, believe on
the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the
word of the Lord, and to all that were in his house. (v. 31, 35) and (so) immediately gave
proof of their kindness towards him. And he took them the same hour of the night and
washed their stripes; and was baptized, he and all his, straightway. (v. 33. He washed
them, and was himself baptized, he and his house. "And when he had brought them into his
house, he set meat before them, and rejoiced, believing in God with all his house. And
when it was day, the magistrates sent the sergeants, saying, Let those men go. (v. 34, 35.
It is likely the magistrates had learnt what had happened, and did not dare of themselves
to dismiss them.

4 "And the keeper of the prison told these words to Paul, saying, the magistrates have
sent to let you go now therefore depart, and go in peace. But Paul said unto them, they
have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do
they thrust as out privily? nay verily; but let them come themselves and fetch us out. And
the sergeants told these words unto the magistrates: and they feared, when they heard that
they were Romans. And they came and besought them, and brought them out, and desired them
to depart out of the city. And they went out of the prison, and entered into the house of
Lydia: and when they had seen the brethren, they comforted them, and departed. (v. 36-40.
Even upon the declaration of the magistrates Paul does not go out, but for the sake both
of Lydia and the rest he puts them in fear: that they may not be supposed to have come out
upon their own request, that they may set the rest in a posture of boldness. The
impeachment was twofold: that "being Romans," and "uncondemned," they had openly cast them
into prison. You see that in many things they took their measures as men.

5 (Recapitulation) "And at midnight," etc. (v. 25. Let us compare, beloved, with that
night these nights of ours, with their revellings, their drunkenness, and wanton excesses,
with their sleep which might as well be death, their watchings which are worse than sleep.
For while some sleep without sense or feeling, others lie awake to pitiable and wretched
purpose, plotting deceits, anxiously thinking about money, studying how they may be
revenged upon those who do them wrong, meditating enmity, reckoning up the abusive words
spoken during the day:thus do they rake up the smouldering embers of wrath, doing things
intolerable. Mark how Peter slept. (ch. xii. 6. Both there, it was wisely ordered (that he
should be asleep); for the Angel came to him, and it behooved that none should see what
happened; and on the other hand it was well ordered here (that Paul should be awake), in
order that the keeper of the prison might be prevented from killing himself. "And suddenly
there was a great earthquake. (v. 26. And why did no other miracle take place? Because
this was, of all others, the thing sufficient for his conversion, seeing he was personally
in danger: for it is not so much miracles that overpower us, as the things which issue in
our own deliverance. That the earthquake should not seem to have come of itself, there was
this concurrent circumstance, bearing witness to it: "the doors were opened, and all their
bonds were loosed. And it appears in the night-time;

6 for the Apostles did not work for display, but for men's salvation "And the keeper of
the prison," etc. (v. 27. The keeper was not an evil-disposed man that he "thrust them
into the inner prison," (v. 24) was because of his "having received such a command," not
of himself. The man was all in a tumult of perturbation. "What shall I do to be saved? he
asks. Why not before this? Paul shouted, until he saw, and is beforehand with him saying,
"We are all here. And having called for lights," it says, "he sprang in, and fell down at
the feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do to be
saved? (v. 28-30. Why, what had they said? Observe, he does not, on finding himself safe,
think all is well; he is overcome with awe at the miraculous power. 7 Do you mark what
happened in the former case, and what here? There a girl was released from a spirit, and
they cast them into prison, because they had liberated her from the spirit. Here, they did
but show the doors standing open, and it opened the doors of his heart, it loosed two
sorts of chains; that (prisoner) kindled the (true) light; for the light in his heart was
shining. "And he sprang in, and fell before them; and he does not ask, How is this? What
is this? but straightway he says, "What must I do to be saved? What then answers Paul?
"Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house. (v. 31.
For this above all, wins men: that one's house also should be saved. "And they spake the
word to him, and to all that were in his house. And he took them the same hour of the
night, and washed their stripes," etc. (v. 32, 33), washed them and was washed: those he
washed from their stripes, himself was washed from his sins: he fed and was fed. "And
rejoiced," it says: although there was nothing but words only and good hopes: "having
believed in God with all his house (v. 34): this was the token of his having believed-that
he was released of all. What worse than a jailer, what more ruthless, more savage? He
entertained them with great honor. Not, because he was safe, he made merry, but, having
believed God.

8 (a) "Believe on the Lord," said the Apostle: therefore it is that the writer here says,
"Having believed. -(d) Now therefore," it says, "depart, and go in peace" (v. 36):that is,
in safety, fearing no man. (b) "But Paul said unto them" (v. 37): that he may not seem to
be receiving his liberty as one condemned, and as one that has done wrong: therefore it is
that he says, "Having openly beaten us uncondemned," etc.-that it may not be matter of
grace on their part. (e) And besides, they wish the jailer himself to be out of danger,
that he may not be called to account for this afterwards. And they do not say, "Having
beaten us," who have wrought miracles: for they (the magistrates) did not even heed these:
but, that which was most effectual to shake their minds, "uncondemned, and being Romans.
(c) Observe how diversely grace manages things: how Peter went out, how Paul, though both
were Apostles. "They feared," (v. 38) it says: because the men were Romans, not because
they bad unjustly cast them into prison, "And besought them to depart out of the city" (v.
39): begged them as a favor. And they went to the house of Lydia, and having confirmed
her, so departed. For it was not right to leave their hostess in distress and anxiety. But
they went out, not in compliance with the request of those rulers, but hasting to the
preaching: the city having been sufficiently benefited by the miracle:

9 for it was fit they should not be there any longer. For in the absence of them that
wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the
jailer was a voice in itself. What equal to this? He is put in bonds, and looses, being
bound: looses a twofold bond: him that bound him, he looses by being bound. These are
indeed works of (supernatural) grace. 10 (f) Let us constantly bear in mind this jailer,
not the miracle: how, prisoner as he was (the Apostle), persuaded his jailer. What say the
heathen? "And of what things," say they, "was such a man as this to be persuaded-a vile,
wretched creature, of no understanding, full of all that is bad and nothing else, and
easily brought over to anything? For these, say they, are the things, a tanner, a purple-
seller, an eunuch, slaves, and women believed. This is what they say. What then will they
be able to say, when we produce the men of rank and station, the centurion, the proconsul,
those from that time to the present, the rulers themselves, the emperors? But for my part,
I speak of something else, greater than this: let us look to these very persons of no
consideration. "And where is the wonder? say you. Why, this, I say, is a wonder. For, if a
person be persuaded about any common things, it is no wonder: but if resurrection, a
kingdom of heaven, a life of philosophic self-command, be the subjects, and, discoursing
of these to persons of mean consideration, one persuades them, it will be more wonderful
than if one persuaded wise men. For when there is no danger attending the things of which
one persuades people, then (the objector) might with some plausibility allege want of
sense on their part:

11 but when (the preacher) says-to the slave, as you will have it-" If thou be persuaded
by me, it is at thy peril, thou wilt have all men for thine enemies, thou must die, thou
must suffer evils without number," and yet for all this, convinces that man's soul, there
can be no more talk here of want of sense. Since, if indeed the doctrines contained what
was pleasant, one might fairly enough say this: but if, what the philosohers would never
have chosen to learn, this the slave does learn, then is the wonder greater. And, if you
will, let us bring before us the tanner himself, and see what were the subjects on which
Peter conversed with him: or if you will, this same jailer. What then said Paul to him?
"That Christ rose again," say you; "that there is a resurrection of the dead, and a
kingdom: and he had no difficulty in persuading him, a man easily led to anything. How?
Said he nothing about the mode of life; that he must be temperate, that he must be
superior to money, that he must not be unmerciful, that he must impart of his good things
to others? Forit cannot be said, that the being persuaded to these things also was from
the want of power of mind; no, to be brought to all this required a great soul. For be it
so, that as far as the doctrines went, they were rendered more apt to receive these by
their want of intelligence:

12 but to accept such a virtuous, self-denying rule of life, how could that be owing to
any defect of understanding? So that the less understanding the person may have, if
nevertheless he is persuaded to things, to which even philosophers were unable to persuade
their fellow-philosophers, the greater the wonder-when women and slaves are persuaded of
these truths, and prove it by their actions, of which same truths the Platos and all the
rest of them were never able to persuade any man. And why say I, "any man? Say rather, not
themselves even: on the contrary, that money is not to be despised, Plato persuaded (his
disciples) by getting, as he did, such an abundance of property, and golden rings, and
goblets; and that the honor to be had from the many is not to be despised, this Socrates
himself shows, for all that he may philosophize without end on this point: for in
everything he did, he had an eye to fame. And if you were conversant with his discourses,
I might go at great length into this subject, and show what a deal of insincerity
(eirwneian) there was in them,-if at least we may believe what his disciple says of
him,-and how that all his writings have their ground-work in vainglory. But, leaving them,
let us direct the discourse to our own selves. For besides the things that have been said,
there is this also to be added, that men were persuaded of these things to their own
peril.

13 Be not thou therefore shameless, but let us think over that night, the stocks, and the
hymns of praise. This let us also do, and we shall open for ourselves-not a prison, but-
heaven. If we pray, we shall be able even to open heaven. Elias both shut and opened
heaven by prayer. (James v. 17. There is a prison in heaven also. "Whatsoever," He saith,
"ye shall bind on earth, shall be bound in heaven. (Matt. xvi. 19. Let us pray by night,
and we shall loose these bonds. For that prayers loose sins, let that widow convince us,
let that friend convince us, who at that untimely hour of the night persists and knocks
(Luke xi. 5): let Cornelius convince us, for, "thy prayers," it says, "and thine alms are
come up before God. (ch. x. 4. Let Paul convince us, who says, "Now she that is a widow
indeed and desolate, trusteth in God, and continueth in supplications night and day. (1
Tim. v. 5. If he speaks thus of a widow, a weak woman, much more would he of men. I have
both before discoursed to you on this, and now repeat it: let us arouse ourselves during
the night: though thou make not many prayers, make one with watchfulness, and it is
enough, I ask no more: and if not at midnight, at any rate at the first dawn. Show that
the night is not only for the body, but also for the soul:

14 do not suffer it to pass idly, but make this return to thy Master: nay rather (the
benefit) itself returns to thee. Say, if we fall into any difficult strait, to whom do we
not make request? and if we soon obtain our request, we breathe freely again. What a boon
were it for thee, to have a friend to go to with thy request, who shall be ready to take
it as a kindness, and to be obliged to thee for thy asking? What a boon, not to have to go
about and seek one to ask of, but to find one ready? to have no need of others through
whom thou mayest solicit? What could be greater than this? Since here is One who then does
most, when we make not our requests of others than Himself: just as a sincere friend then
most complains of us for not trusting in his friendship, when we ask of others to make
request to him. Thus also let us act. "But what," you will ask, "if I should have offended
Him? Cease to give offence, and weep, and so draw near to Him, and thou wilt quickly
render Him propitious as to thy former sins. Say only, I have offended: say it from thy
soul and with a sincere mind, and all things are remitted to thee. Thou dost not so much
desire thy sins to be forgiven, as He desires to forgive thee thy sins.

15 In proof that thou dost not so desire it, consider that thou hast no mind either to
practice vigils, or to give thy money freely: but He, that He might forgive our sins,
spared not His Only-begotten and True Son, the partner of His throne. Seest thou how He
more desires to forgive thee thy sins (than thou to be forgiven )? Then let us not be
slothful, nor put off this any longer. He is merciful and good: only let us give Him an
opportunity. 16 And (even) this (He seeks), only that we may not become unprofitable,
since even without this He could have freed us from them: but like as we (with the same
view) devise and arrange many things for our servants to do, so does He in the matter of
our salvation. "Let us anticipate His face with thanksgiving. (Ps. xcv. 2. "Let us come
before His presence. E.V.), since He is good and kind. But if thou call not upon Him, what
will He do? Thou dost not choose to say, Forgive; thou wilt not say it from thy heart, but
with thy mouth only. What is it, to call in truth? (To call) with purpose of heart, with
earnestness, with a sincere mind; just as men say of perfumes, "This is genuine, and has
nothing spurious," so here. He who truly calls on Him, he who truly prays to Him,
continually attends to it, and desists not, until he obtain (his request): but he who does
it in a merely formal manner (afosioumenoj), and even this only by way of fulfilling a
law, does not call in truth. Whosoever thou art, say not only, "I am a sinner," but be
earnest also to rid thyself of this character; say not this only, but also grieve. If thou
grievest, thou art in earnest: if thou art not in earnest, thou grievest not: if thou
grievest not, thou triflest. What sort of man is he who shall say, "I am sick," and not to
do all to be freed from his sickness?

17 A mighty weapon is Prayer. "If ye," saith the Lord, "know how to give good gifts to
your children, how much more your Father? (Luke xi. 13. Then wherefore art thou unwilling
to approach Him? He loves thee, He is of more power than all besides. Both willing is He
and able, what is there to hinder? Nothing. But then, on our part, let us draw near with
faith, draw near, offering the gifts that He desires, forgetfulness of wrongs, kindness,
meekness. Though thou be a sinner, with boldness shalt thou ask of Him forgiveness of thy
sins, if thou canst show that this has been done by thyself: but though thou be righteous,
and possess not this virtue of forgetfulness of injuries, thou art none the better for it.
It cannot be that a man who has forgiven his neighbor should not obtain perfect
forgiveness: for God is beyond comparison more merciful than we. What sayest thou? If thou
sayest, "I have been wronged, I have subdued my anger, I have endured the onset of wrath
because of Thy command, and dost Thou not forgive? Full surely He will forgive: and this
is plain to all. Therefore let us purge our soul from all resentment. This is sufficient
for us, in order that we may be heard;

18 and let us pray with watching and much perseverance, that having enjoyed His bountiful
mercy, we may be found worthy of the good things promised, through the grace and mercy of
our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory,
might, honor, now and ever, world without end. Amen.

HOMILY 37

1 ACTS XVII. 1, 2, 3.-"Now when they had passed through Amphipolis and Apollonia, they
came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went
in unto them, and three sabbath days reasoned with them out of the Scriptures, opening and
alleging that Christ must needs have suffered, and risen again from the dead; and that
this Jesus, whom I preach unto you, is Christ." 2 Again they haste past the small cities,
and press on to the greater ones, since from those. the word was to flow as from a
fountain into the neighboring cities. "And Paul, as his manner was, went into the
synagogue of the Jews. Although he had said, "We turn to the Gentiles" (ch. xiii. 46), he
did not leave these alone: such was the longing affection he had towards them. For hear
him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might
be saved" (Rom. x. 1): and, "I wished myself accursed from Christ for my brethren. (ib.
ix. 3. But he did this because of God's promise and the glory: and this, that it might not
be a cause of offence to the Gentiles. "Opening," it says, "from the Scriptures, he
reasoned with them for three sabbaths, putting before them that the Christ must suffer. Do
thou mark how before all other things he preaches the Passion: so little were they ashamed
of it, knowing it to be the cause of salvation. "And some of them believed, and consorted
with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women
not a few. (v. 4. The writer mentions only the sum and substance of the discoursing: he is
not given to redundancy, and does not on every occasion report the sermons.

3 "But the Jews which believed not (the best texts omit "which believed not"), moved with
envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and
set all the city on an uproar, and assaulted the house of Jason, and sought to bring them
out to the people. And when they found them not, they drew Jason and certain brethren unto
the rulers of the city, crying, These that have turned the world upside down are come
hither also; whom Jason hath received: and these all do contrary to the decrees of Caesar,
saying that there is another king, one Jesus. (v. 5-7. Oh! what an accusation! again they
get up a charge of treason against them, "saying, there is another king (one) Jesus. And
they troubled the people and the rulers of the city, when they heard these things. And
when they had taken security of Jason, and of the other, they let them go. (v. 8, 9. A man
worthy to be admired, that he put himself into danger, and sent them away from it. "And
the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither
went into the synagogue of the Jews. These were more noble," it says, "than they of
Thessalonica: more noble," i. e. more gentle (epieikesteroi) (in their behavior): "in that
they received the word with all readiness," and this not inconsiderately, but with a
strictness wherein was no passion, "searching the Scriptures whether these things were so.
(v. 10, 11.

4 "Therefore many of them believed; also of honorable women which were Greeks, and of men,
not a few. But when the Jews of Thessalonica had knowledge that the word of God was
preached of Paul at Berea, they came thither also, and stirred up the people. And then
immediately the brethren sent away Paul to go as it were to the sea: but Silas and
Timotheus abode there still. (v. 12-14. See how he at one time gives way, at another
presses on, and in many things takes his measures upon human considerations. "And they
that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and
Timotheus for to come to him with speed, they departed. (v. 15. But let us look again at
what has been said. 5 (Recapitulation. "Three sabbath-days," it says, being the time when
they had leisure from work, "he reasoned with them, opening out of the Scriptures" (v. 2):
for so used Christ also to do: as on many occasions we find Him reasoning from the
Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they
stood in a posture of hostility, calling them deceivers and jugglers; but he that
persuades l men by reasons from the Scriptures, is not liable to this imputation. And on
many occasions we find (Paul) to have convinced men simply by force of teaching: and in
Antioch "the whole city was gathered together" (ch. xiii. 44): so great a thing is this
also, for indeed this itself is no small miracle, nay, it is even a very great one. And
that they might not think that they did it all by their own strength, but rather that God
permitted it, two things resulted, namely, "Some of them were persuaded," etc. (c) "And of
devout Greeks a great multitude, and of the chief women not a few : but those others did
the contrary: "the Jews moved with envy," etc. (v. 4, 5) (b) and, from the fact that the
being called was itself a matter of God's fore-ordering, (a) they neither thought great
things of themselves as if the triumph were their own, nor were terrified as being
responsible (for all). But how comes it that he said, "That we should go unto the heathen,
and they unto the circumcision" (Gal.

6 ii. 9), and yet discoursed to the Jews? (a) He did this as a thing over and above. (b)
For he did other things also more than he was obliged. For instance, Christ ordained that
they should "live by the Gospel" (1 Cor. ix. 14; i. 17), but our Apostle did it not:
Christ sent him not to baptize, yet he did baptize. Mark how he was equal to all. Peter to
the circumcision, he to the Gentiles, to the greater part. (a) Since if it was necessary
for him to discourse to Jews, how said he again: "For He that wrought effectually in him
toward the circumcision, the same was mighty also in me toward the Gentiles" (Gal. ii. 8)?
In the same way as those Apostles also had intercourse with the Gentiles, though they had
been set apart for the circumcision, so likewise did our Apostle. The more part of his
work indeed was with the Gentiles: still he did not neglect the Jews either, that they
might not seem to be severed from them. And how was it, you will ask, that he entered in
the first place into the synagogues, as if this were his leading object? True;but he
persuaded the Gentiles through the Jews, and from the things which he discoursed of to the
Jews. And he knew, that this was most suitable for the Gentiles, and most conducive to
belief. Therefore he says: "Inasmuch as I am the "Apostle of the Gentiles. (Rom. xi. 13.

7 And his Epistles too all fight against the Jews.-That the Christ," he says, "must needs
have suffered. (v. 3. If there was a necessity for His suffering, there was assuredly. a
necessity for His rising again: for the former was far more wonderful than the latter. For
if He gave Him up to death Who had done no wrong, much rather did He raise Him up again.
"But the Jews which believed not took unto them certain of the baser sort, and set all the
city on an uproar (v. 5): so that the Gentiles were more in number. The Jews thought not
themselves enough to raise the disturbance:for because they had no reasonable pretext,
they ever effect such purposes by means of uproar, and by taking to themselves base men.
"And when they found them not," it says, "they haled Jason and certain brethren. (v. 6. O
the tyranny! dragged them without any cause out of their houses. "These all," say they,
"do contrary to the decrees of Caeesar" (v. 7): for since they spoke nothing contrary to
what had been decreed, nor made any commotion in the city, they bring them under a
different charge: "saying that there is another king, one Jesus. And they troubled the
people," etc. (v. 8. And what are ye afraid of, seeing He is dead? (b) "And when they had
taken security," etc. (v. 9. See how by giving security Jason sent Paul away: so that he
gave his life (to the hazard) for him. (a) "And brethren," etc. (v. 10.

8 See how the persecutions in every case extend the preaching. "Now these," it says, "were
more noble than those in Thessalonica" (v. 11): i.e. they were not (men) practising base
things, but some were convinced, and the others (who were not), did nothing (of that
sort). (b) "Daily," it says, "searching the Scriptures whether these things were so: not
merely upon a sudden impetus or (burst of) zeal. "More noble," it says: i. e. in point of
virtue (a) "Therefore many of them," etc. (v. 12. And here again are Greeks. (b) "But when
the Jews of Thessalonica," etc. (v. 13), because there were lewd persons there. And yet
that city was greater. But it is no wonder in the greater city the people were worse: nay,
of course to the greater city there go the worse men, where the occasions of disturbances
are many. And as in the body, where the disease is more violent for having more matter and
fuel, just so is it here. (a) But look, I beg you, how their fleeing was providentially
ordered, not from cowardice: otherwise they would have ceased to preach, and would not
have exasperated them still more. But from this (flight) two things resulted: both the
rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their
disorderly conduct, he says, "Agitating the multitude. (b) Just what was done at Iconium-
that they may have the additional condemnation of destroying others besides themselves.
(ch. xiv. 2, 19. This is what Paul says of them:

9 "Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is
come upon them to the uttermost. (1 Thess. ii. 16. Why did he not stay? for if (at Lystra,
ch. xiv. 19, 21) there, where he was stoned, he nevertheless stayed a long time, much more
here. Why? (The Lord) did not wish them to be always doing signs; for this is itself a
sign, not less than the working of signs-that being persecuted, they overcame without
signs. So that just as now He prevails without signs, so was it on many occasions His will
to prevail then. Consequently neither did the Apostles run after signs: as in fact he says
himself, "We preach Christ crucified" (1 Cor. i. 23)-to them that crave signs, to them
that crave wisdom, we give that which cannot even after signs persuade, and yet we do
persuade! So that this was a mighty sign. See then, how when the preaching is extended,
they are not in a hurry to run after signs. a For it was right that thenceforth the
believers should be mighty signs to the rest. Howbeit, by retreating and advancing they
did these things. (a) "And immediately," it says, "the brethren sent away Paul. (v. 14.
Here now they send Paul alone: for it was for him they feared, lest he should suffer some
harm, the head and front of all being in fact none other than he. (b) "They sent him
away," it says, "as it were to the sea:

10 that it might not be easy for them to seize him. For at present they could not have
done much by themselves; and with him they accomplished and achieved many things. For the
present, it says, they wished to rescue him. (a) So far is it from being the case, that
(supernatural) Grace worked all alike on all occasions: on the contrary, it left them to
take their measures upon human judgment, (only) stirring them up and rousing them out of
sleep, and making them to take pains. Thus, observe, it brought them safe only as far as
Philippi, but no more after that. "And receiving," it says, "a commandment unto Silas and
Timotheus for to come to him with all speed, they departed. (v. 15. For though he was a
Paul, nevertheless he needed them. And with good reason are they urged by God to go into
Macedonia, for there lay Greece moreover bright (before them). (ch. xvi. 9.)

11 See what zeal the rest of the disciples showed with respect to their leaders: not as it
is now with us, who are separated and divided into great and small: some of us exalted,
while others are envious: for this is the reason why those are envious, because we are
puffed up, because we will not endure to be put upon a par with them. The reason why there
is harmony in the body, is because there is no puffing up: and there is no puffing up,
because the members are of necessity made to stand in need of each other, and the head has
need of the feet. And God has made this to be the case with us, and, for all that, we will
not endure it: although even without this, there ought to be love among us. Hear ye not
how they that are without accuse us when they say, "Needs make friendships? The laity have
need of us; and we again exist for them. Since teacher or ruler would not exist, if there
were not persons to be taught, nor would he perform his part, for it would not be
possible. As the land has need of the husbandman, and the husbandman of the land, so is it
here. What reward is there for the teacher to receive, when he has none to produce that he
has taught? and what for the taught, who have not had the benefit of the best teaching?

12 So that we need each other alike in turn, both the governed, them that govern, and
leaders, them that obey: for rulers are for the sake of many. Since no one is sufficient
to do anything by himself alone, whether need be to ordain (xeirotonhsai), or to examine
men's counsels and opinions. but they become more honorable by assembly and numbers. For
instance, the poor need givers, the givers again need receivers. "Considering one another"
he says, "to provoke unto love and to good works. (Heb. x. 24. On this account the
assembly of the whole Church has more power: and what each cannot do by himself singly, he
is able to do when joined with the rest. Therefore most necessary are the prayers offered
up, here, for the world, for the Church, from the one end of the earth to the other, for
peace, for those who are in adversities. And Paul shows this when he says, "That for the
gift bestowed upon us by the means of many persons thanks may be given by many on our
behalf" (2 Cor. i. 11); that is, that He might confer the favor on many. And often he asks
for their prayers. See also what God says with regard to the Ninevites: "And shall not I
spare that city, wherein dwell more than six score thousand persons? (Jonah iv. 11. For
if, "where two or three," He says, "are gathered together in My Name" (Matt. xviii. 20),
they prevail much, how much more, being many?

13 And yet thou mayest prevail, though thou be but one; yet not equally so. For why art
thou but one? Why dost thou not make many? Why dost thou not become the maker of love? Why
dost thou not create (kataskeuazeij) friendship? Thou lackest the chief excellence of
virtue. For as men's being bad by agreement together more provokes God; so for men to be
good by unanimity delights Him more. "Thou shall not follow a multitude," He says, "to do
evil. (Ex. xxiii. 2. "They are all gone out of the way, they are together become
unprofitable" (Rom. iii. 12), and have become as it were men singing in concert in their
wickedness. Make for thyself friends in preference to domestics, and all besides. If the
peacemaker is a son of God, how much more he who makes friends also? (Matt. v. 9. If he
who reconciles only is called a son of God, of what shall not he be worthy, who makes
friends of those who are reconciled? Let us engage ourselves in this trade, let us make
those who are enemies to each other friends, and those who are not indeed enemies, but are
not friends, them let us bring together, and before all, our own selves. For as he who is
at enmity in his house, and has differences with his wife, carries no authority when
reconciling others, but will be told, "Physician, heal thyself" (Luke iv. 23), so will a
man be told in this case. What then is the enmity that is in us?

14 That of the soul against the body, that of vice against virtue. This enmity let us put
an end to, this war let us take away, and then being in peace we shall also address others
with much boldness of speech, our conscience not accusing us. Anger fights against
gentleness, love of money against contempt of it, envy against goodness of heart. Let us
make an end of this war, let us overthrow these enemies, let us set up these trophies, let
us establish peace in our own city. We have within us a city and a civil polity, and
citizens and aliens many: but let us banish the aliens, that our own people may not be
ruined. Let no foreign nor spurious doctrine enter in, no carnal desire. See we not that,
if any enemy has been caught in a city, he is judged as a spy? Then let us not only banish
aliens, but let us drive out enemies also. If we see one, let us deliver up to the ruler,
(that is), to conscience (tw nw), that imagination which is indeed an alien, a barbarian,
albeit tricked out with the garb of a citizen. For there are within us many imaginations
of this kind, which are by nature indeed enemies, but are clad in sheep's skins.

15 Just as the Persians, when they have put off the tiara, and the drawers, and the
barbarian shoes, and put on the other dress which is usual with us, and have shorn
themselves close, and converse in our own tongue, conceal war under their outward garb:
but once apply the tortures (basanouj or "tests"), and thou bringest to light what is
hidden: so here, examine (or "put to the test,")by torture again and again such an
imagination as this, and thou wilt quickly see that its spirit is that of a stranger. But
to show you also by way of example the sort of spies which the devil sends into us to spy
out what is in us, come let us strip one of them, and examine it strictly at the tribunal:
and if you please, let us bring forward some of those which were detected by Paul. "Which
things," he says, "have indeed a show of wisdom in will-worship, and humility, and
neglecting of the body: not in any honor to the satisfying of the flesh. (Col. ii. 23. The
devil wished to bring in Judaism: now if he had introduced it in its own form, he would
not have carried his point. Accordingly, mark how he brought it about. "You must neglect
the body," he says: "this is (the true) philosophy, not to admit of meats, but to guard
against them: this is humility. And now again in our own times, in the case of the
heretics, he wished to bring us down to the creature.

16 See then how he dressed up his deceit. Had he said, "Worship a creature," he would have
been detected: but what says he? "God" (viz. the Son and the Holy Ghost), he says, "is a
created being. But let us lay bare for the decision of the judges the meaning of the
Apostolic writings: there let us bring him: themselves will acknowledge both the preaching
and the language. Many make gains "that they may have wherewith to give to the poor,"
unjust gains: this too is a wicked imagination. But let us undress it, let us convict it,
that we may not be taken by it, but that having escaped all the devices of the devil, and
holding to the sound doctrines with strictness, we may be able both to pass in safety
through this life present, and to obtain the good things promised, through the grace and
mercy of our Lord Jesus Christ, with Whom to the Father,together with the Holy Ghost, be
glory, might, honor, now and ever, world without end. Amen.

HOMILY 38

1 Acts XVII. 16, 17.-"Now while Paul waited for them at Athens, his spirit was stirred in
him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue
with the Jews, and with the devout persons, and in the market daily with them that met
with him." 2 Observe how he meets with greater trials among the Jews than among the
Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as
ridicule, and there an end: and yet he did make some converts: whereas among the Jews he
underwent many perils; so much greater was their hostility against him.-" His spirit," it
says, "was roused within him when he saw the city all full of idols. Nowhere else were so
many objects of worship to be seen. But again "he disputed with the Jews in the synagogue,
and in the market daily with them that met with him. Then certain of the philosophers of
the Stoics and Epicureans encountered him. (v. 18. It is a wonder the philosophers did not
laugh him to scorn, speaking in the way he did. "And some said, What does this babbler
mean to say? insolently, on the instant: -this is far from philosophy. "Other some said,
He seemeth to be a setter forth of strange gods," from the preaching, because he had no
arrogance. They did not understand, nor comprehend the subjects he was speaking of-how
should they? affirming as they did, some of them, that God is a body; others, that
pleasure is the (true) happiness. "Of strange gods, because he preached:unto them Jesus
and the Resurrection : for in fact they supposed "Anastasis" (the Resurrection) to be some
deity, being accustomed to worship female divinities also.

3 "And having taken him, they brought him to the Areopagus" (v. 19)-not to punish, but in
order to learn -"to the Areopagus" where the trials for murder were held. Thus observe, in
hope of learning (they ask him), saying, "May we know what is this new doctrine spoken of
by thee? For thou bringest certain strange matters to our ears" (v. 20):everywhere novelty
is the charge: "we would fain know therefore, what these things may mean. It was a city of
talkers, that city of theirs. "For all the Athenians and strangers which were there spent
their time in nothing else, but either to tell, or to hear some new thing. Then Paul stood
in the midst of Mars hill, and said, Ye men of Athens, I look upon you as being in all
things" (v. 21, 22)-he puts it by way of encomium: (the word) does not seem to mean
anything offensive-deisidaimonesterouj, that is, eulabesterouj, "more religiously
disposed. For as I passed by, and beheld your devotions, I found an altar with his
inscription, To an Unknown God. What therefore ye ignorantly worship, this declare I unto
you. (v. 23.)-" On which was inscribed, To an Unknown God. The Athenians, namely, as on
many occasions they had received gods from foreign parts also-for instance, the temple of
Minerva, Pan, and others from different countries-being afraid that there might be some
other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth,
erected an altar to that god also:

4 and as the god was not known, it was inscribed, "To an Unknown God. This God then, he
tells them, is Christ; or rather, the God of all. "Him declare I unto you," Observe how he
shows that they had already received Him, and "it is nothing strange," says he, "nothing
new that I introduce to you. All along, this was what they had been saying: "What is this
new doctrine spoken of by thee? For thou bringest certain strange matters to our ears.
Immediately therefore he removes this surmise of theirs: and then says, "God that made the
world and all things therein, He being Lord of heaven and earth" -for, that they may not
imagine Him to be one of many, he presently sets them right on this point; adding,
"dwelleth not in temples made with hands" (v. 24), "neither is worshipped with men's
hands, as though he needed anything"-do you observe how, little by little, he brings in
the philosophy? how he ridicules the heathen error? "seeing it is He that giveth to all
life, and breath, and all things; and hath made of one blood all nations of men for to
dwell on all the face of the earth. This is peculiar to God. Look, then, whether these
things may not be predicated of the Son also. "Being Lord," he saith, "of heaven and
earth"-which they accounted to be God's. Both the creation he declares to be His work, and
mankind also.

5 "Having determined," he says, "the times assigned to them, and the bounds of their
habitation," (v. 25, 26), "that they should seek the Lord, if haply they might feel after
Him, and find Him, though He be not far from every one of us: for in Him we live, and
move, and have our being: as certain also of your own poets have said, For we are also His
offspring. (v. 27, 28. This is said by Aratus the poet. Observe how he draws his arguments
from things done by themselves, and from sayings of their own. "Forasmuch then as we are
the offspring of God, we ought not to think that the Godhead is like unto gold, or silver,
or stone, graven by art. (v. 29. And yet for this reason we ought. By no means: for surely
we are not like (to such), nor are these souls of ours. "And imagination of man. How so? *
* But some person might say, "We do not think this. But it was to the many that he was
addressing himself, not now to Philosophy. How then did they think so unworthily of Him?
Again, putting it upon their ignorance, he says, "Now the times of ignorance God
overlooked. Having agitated their minds by the fear, he then adds this: and yet he says,
"but now he commandeth all men everywhere to repent. (v. 30. "Because He hath appointed a
day, in the which He will judge the world in righteousness by that man whom He hath
ordained;

6 whereof He hath given assurance unto all men, in that He hath raised Him from the dead.
(v. 31. But let us look over again what has been said. 7 (Recapitulation. (b) "And while
Paul waited," etc. (v. 16. It is providentially ordered that against his will he stays
there, while waiting for those others. (a) "His spirit," it says, "within him" parwcuneto.
It does not mean there anger or exasperation: just as elsewhere it says, "There was
parocusmoj between them. (ch. xv. 30. (c) Then what is parwcuneto? Was roused: for the
gift is far removed from anger and exasperation. He could not bear it, but pined away. "He
reasoned therefore in the synagogue," etc. (v. 17. Observe him again reasoning with Jews.
By "devout persons" he means the proselytes. For the Jews were dispersed everywhere before
(mod. text "since") Christ's coming, the Law indeed being henceforth, so to say, in
process of dissolution, but at the same time (the dispersed Jews) teaching men religion.
But those prevailed nothing, save only that they got witnesses of their own calamities.
(e) "And certain philosophers," etc. (v. 18. How came they to be willing to confer with
him? (They did it) when they saw others reasoning, and the man having repute (in the
encounter). And observe straightway with overbearing insolence, "some said, What would
this babbler say? For the natural man receiveth not the things of the Spirit. (1 Cor. ii.
14. Other some, He seemeth to be a setter-forth of strange deities: daimoniwn, for so they
called their gods. "And having taken him, they brought him," etc. (v. 19. (a) The
Athenians no longer enjoyed their own laws, but were become subject to the Romans.

8 (g) (Then) why did they hale him to the Areopagus? Meaning to overawe him-(the place)
where they held the trials for bloodshed. "May we know, what is this new doctrine spoken
of by thee? For thou bringest certain strange things to our ears; we would fain know
therefore what these things mean. For all the Athenians and strangers which were there
spent their time in nothing else, but either to tell, or to hear some new thing. (v. 20,
21. Here the thing noted is, that though ever occupied only in this telling and hearing,
yet they thought those things strange-things which they had never heard. "Then Paul
standing in the midst of the Areopagus said, Ye men of Athens, I look upon you as being in
all things more religiously disposed" (v. 22): (f) for the cities were full of gods
(daimonwn, al. eidwlwn): (h) this is why he says deisidaimonesterouj. For as I passed by
and viewed the objects of your worship -he does not say simply touj daimonaj (the demons,
or deities), but paves the way for his discourse: "I beheld an altar," etc. (v. 23. This
is why he says, "I look upon you as being more religiously disposed," viz. because of the
altar. "God," he says, "that made the world. (v. 24. He uttered one word, by which he has
subverted all the (doctrines) of the philosophers. For the Epicureans affirm all to be
fortuitously formed and (by concourse) of atoms, the Stoics held it to be body and fire
(ekpurwsin).

9 "The world and all that is therein. Do you mark the conciseness, and in conciseness,
clearness? Mark what were the things that were strange to them: that God made the world!
Things which now any of the most ordinary persons know, these the Athenians and the wise
men of the Athenians knew not. "Seeing He is Lord of heaven and earth: for if He made
them, it is clear that He is Lord. Observe what he affirms to be the note of Deity-
creation. Which attribute the Son also hath. 10 For the Prophets everywhere affirm this,
that to create is God's prerogative. Not as those affirm that another is Maker but not
Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his
own, while he overthrows their doctrine. "Dwelleth not in temples made with hands. For He
does indeed dwell in temples, yet not in such, but in man's soul. He overthrows the
corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but
He wrought therein. "Neither is worshipped by men's hands. (v. 25. How then was He
worshipped by men's hands among the Jews? Not by hands, but by the understanding. "As
though He needed anything: since even those (acts of worship) He did not in this sort
seek, "as having need. Shall I eat," saith He, "the flesh of bulls, or drink the blood of
goats? (Ps. l. 13. Neither is this enough-the having need of naught-which he has affirmed:
for though this is Divine, yet a further attribute must be added. "Seeing it is He that
giveth unto all, life and breath and all things. Two proofs of Godhead: Himself to have
need of naught, and to supply all things to all men. Produce here Plato (and) all that he
has philosophized about God, all that Epicurus has: and all is but trifling to this!
"Giveth," he says, "life and breath. Lo, he makes Him the Creator of the soul also, not
its begetter. See again how he overthrows the doctrine about matter.

11 "And made," he says, "of one blood every nation of men to dwell upon all the face of
the earth. (v. 26. These things are better than the former: and what an impeachment both
of the atoms and of matter, that (creation) is not partial (work), nor the soul of man
either. But this, which those say, is not to be Creator. -But by the mind and
understanding He is worshipped.-" It is He that giveth," etc. He not the partial (merikoi
daimonej) deities. "And all things. it is "He," he saith.-How man also came into being.
-First he showed that "He dwelleth not," etc., and then declared that He "is not
worshipped as though He had need of aught. If God, He made all: but if He made not, He is
not God. Gods that made not heaven and earth, let them perish. He introduces much greater
doctrines, though as yet he does not mention the great doctrines; but he discoursed to
them as unto children. And these were much greater than those. Creation, Lordship, the
having need of naught, authorship of all good-these he has declared. But how is He
worshipped? say. It is not yet the proper time. What equal to this sublimity? Marvellous
is this also-of one, to have made so many: but also, having made, Himself sustains them
(sugkratei) in being, "giving life and breath and all things.

12 (b) And hath determined the times appointed, and the bounds of their habitation, that
they should seek God, if haply they might feel after Him and find Him. (v. 27. (a) It
means either this, that He did not compel them to ,go about and seek God, but according to
the bounds of their habitation: (c) or this, that He determined their seeking God, yet not
determined this (to be done) continually, but (determined) certain appointed times (when
they should do so): showing now, that not having sought they had found: for since, having
sought, they had not found, he shows that God was now as manifest as though He were in the
midst of them palpably (yhlafwmenoj). (e) "Though He be not far," he saith, "from every
one of us," but is near to all. See again the power (or, "what it is to be God,") of God.
What saith he? Not only He gave "life and breath and all things," but, as the sum and
substance of all, He brought us to the knowledge of Himself, by giving us these things by
which we are able to find and to apprehend Him. But we did not wish to find Him, albeit
close at hand. "Though He be not far from every one of us. Why look now, He is near to
all, to every one all the world over! What can be greater than this? See how he makes
clear riddance of the parcel deities (touj merikouj)! What say I, "afar off?

13 He is so near, that without Him we live not: "for in Him we live and move and have our
being. (v. 28. "In him; to put it by way of corporeal similitude, even as it is impossible
to be ignorant of the air which is diffused on every side around us, and is "not far from
every one of us," nay rather, which is in us. (d) For it was not so that there was a
heaven in one place, in another none, nor yet (a heaven) at one time, at another none. So
that both at every "time" and at every "bound" it was possible to find Him. He so ordered
things, that neither by place nor by time were men hindered. For of course even this, if
nothing else, of itself was a help to them-that the heaven is in every place, that it
stands in all time. (f) See how (he declares) His Providence, and His upholding power
(sugkrathsin); the existence of all things from Him, (from Him) their working (to
energein), (from Him their preservation) that they perish not. And he does not say,
"Through Him," but, what was nearer than this, "In him."-That poet said nothing equal to
this, "For we are His offspring. He, however, spake it of Jupiter, but Paul takes it of
the Creator, not meaning the same being as he, God forbid! but meaning what is properly
predicated of God: just as he spoke of the altar with reference to Him, not to the being
whom they worshipped.

14 As much as to say,"For certain things are said and done with reference to this (true
God), but ye know not that they are with reference to Him. For say, of whom would it be
properly said, "To an Unknown God? Of the Creator, or of the demon? Manifestly of the
Creator: because Him they knew not, but the other they knew. Again, that all things are
filled (with the presence)-of God? or of Jupiter-a wretch of a man, a detestable impostor!
But Paul said it not in the same sense as he, God forbid! but with quite a different
meaning. For he says we are God's offspring, i.e. God's own, His nearest neighbors as it
were. 15 For lest, when he says, "Being the offspring of God" (v. 29), they should again
say, Thou bringest certain strange things to our ears, he produces the poet. He does not
say, "Ye ought not to think the Godhead like to gold or silver," ye accursed and
execrable: but in more lowly sort he says, "We ought not. For what (says he)? God is above
this? No, he does not say this either: but for the present this-"We ought not to think the
Godhead like unto such," for nothing is so opposite to men. "But we do not affirm the
Godhead to be like unto this, for who would say that? Mark how he has introduced the
incorporeal (nature of God) when he said, "In Him," etc., for the mind, when it surmises
body, at the same time implies the notion of distance. (Speaking) to the many he says, "We
ought not to think the Godhead like unto gold, or silver, or stone, the shaping of art,"
for if we are not like to those as regards the soul, much more God (is not like to such).
So far, he withdraws them from the notion. But neither is the Godhead, he would say,
subjected to any other human conception.

16 For if that which art or thought has found-this is why he says it thus, "of art or
imagination of man" -if that, then, which human art or thought has found, is God, then
even in the stone (is) God's essence.-How comes it then, if "in Him we live," that we do
not find Him? The charge is twofold, both that they did not find Him, and that they found
such as these. The (human) understanding in itself is not at all to be relied upon.-But
when he has agitated their soul by showing them to be without excuse, see what he says:
"The times of ignorance God overlooked, but now commands all men everywhere to repent. (v.
30. What then? Are none of these men to be punished? None of them that are willing to
repent. He says it of these men, not of the departed, but of them whom He commands to
repent. He does not call you to account, he would say. He does not say, Took no notice
(pareiden); does not say, Permitted: but, Ye were ignorant. "Overlooked," i.e. does not
demand punishment as of men that deserve punishment. Ye were ignorant. And he does not
say, Ye wilfully did evil.; but this he showed by what he said above -" All men everywhere
to repent: again he hints at the whole world. Observe how he takes them off from the
parcel deities!

17 "Because He has appointed a day, in the which He will judge the world in righteousness
by that Man whom He hath ordained, whereof He hath given assurance to all men, in that He
raised Him from the dead. (v. 31. Observe how he again declares the Passion. Observe the
terror again: for, that the judgment is true, is clear from the raising Him up: for it is
alleged in proof of that. That all he has been saying is true, is clear from the fact that
He rose again. For He did give this "assurance to all men," His rising from the dead: this
(i.e. judgment), also is henceforth certain. 18 These words were spoken indeed to the
Athenians: but it were seasonable that one should say to us also, "that all men everywhere
must repent, because he hath appointed a day, in the which He will judge the world. See
how he brings Him in as Judge also: Him, both provident for the world, and merciful and
forgiving and powerful and wise, and, in a word possessing all the attributes of a
Creator. "Having given assurance to all men," i.e. He has given proof in the rising (of
Jesus) from the dead. Let us repent then: for we must assuredly be judged. If Christ rose
not, we shall not be judged: but if he rose, we shall without doubt be judged. "For to
this end," it is said, "did He also die, that he might be Lord both of the dead and
living. (Rom. xiv. 9. "For we shall all stand before the judgment seat of Christ, that
every one may receive according to that he hath done. (Rom. xiv. 10, and 2 Cor. v. 10. Do
not imagine that these are but words. Lo! he introduced also the subject of the
resurrection of all men; for in no other way can the world be judged. And that, "In that
He hath raised Him from the dead," relates to the body: for that was dead, that had
fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are
children's fancies, ravings of drunken men.

19 But let us, who know these things accurately, do something that is to the purpose: let
us be made friends unto God. How long shall we be at enmity with Him? How long shall we
entertain dislike towards Him? "God forbid! you will say: "Why do you say such things? I
would wish not to say the things I say, if ye did not do the things ye do: but as things
are, what is the use now in keeping silence from words, when the plain evidence of deeds
so cries aloud? How then, how shall we love Him? I have told you thousands of ways,
thousands of times: but I will speak it also now. One way I seem to myself to have
discovered, a very great and admirable way. Namely, after acknowledging to Him our general
obligations,-what none shall be able to express (I mean), what has been done for each of
us in his own person, of these also let us bethink ourselves, because these are of great
force:let each one of us reckon them up with himself, and make diligent search, and as it
were in a book let him have the benefits of God written down; for instance, if at any time
having fallen into dangers he has escaped the hands of his enemies; if ever having gone
out on a journey at an untimely hour, he has escaped danger; if ever, having had an
encounter with wicked men, he has got the better of them;

20 or if ever, having fallen into sickness, he has recovered when all had given him over:
for this avails much for attaching us to God. For if that Mordecai, when the services done
by him were brought to the king's remembrance, found them to be so available, that he in
return rose to that height of splendor (Esther vi. 2-11): much more we, if we call to
mind, and make diligent enquiry of these two points, what sins we have committed against
God, and what good He has done to us, shall thus both be thankful, and give Him freely all
that is ours. But no one gives a thought to any of these things: but just as regarding our
sins we say that we are sinners, while we do not enquire into them specifically, so with
regard to God's benefits (we say), that God has done us good, and do not specifically
enquire, where, and in how great number and at what time. But from this time forth let us
be very exact in our reckoning. For if any one can recall even those things which happened
long ago, let him reckon up all accurately, as one who will find a great treasure. This is
also profitable to us in keeping us from despair.

21 For when we see that he has often protected us, we shall not despair, nor suppose that
we are cast off but we shall take it as a strong pledge of His care for us, when we
bethink us how, though we have sinned, we are not punished, but even enjoy protection from
Him. Let me now tell you a case, which I heard from a certain person, in which was a
child, and it happened on a time that he was in the country with his mother, being not yet
fifteen years old. Just then there came a bad air, in consequence of which a fever
attacked them both, for in fact it was the autumn season. It happened that the mother
succeeded in getting into the town before (they could stop her); but the boy, when the
physicians on the spot ordered him, with the fever burning within him, to gargle his
throat, resisted, having forsooth his own wise view of the matter, and thinking he should
be better able to quench the fire, if he took nothing whatever, therefore, in his
unseasonable spirit of opposition, boy-like, he would take nothing. But when he came into
the town, his tongue was paralyzed, and he was for a long time speechless, so that he
could pronounce nothing articulately; however, he could read indeed, and attended masters
for a long time, but that was all, and there was nothing to mark his progress. So all his
hopes (in life) were cut off, and his mother was full of grief:

22 and though the physicians suggested many plans, and many others did so too, yet nobody
was able to do him any good, until the merciful God loosed the string of his tongue (cf.
Mark vii. 35), and then he recovered, and was restored to his former readiness and
distinctness of speech. His mother also related, that when a very little child, he had an
affection in the nose, which they call a polypus: and then too the physicians had given
him over and his father cursed him (for the father was then living), and (even) his mother
prayed for him to die; and all was full of distress. But he on a sudden having coughed,
owing to the collection of mucus, by the force of the breath expelled the creature (to
qhrion) from his nostrils, and all the danger was removed. But this evil having been
extinguished, an acrid and viscid running from the eyes formed such a thick gathering of
the humors (taj lhmaj), that it was like a skin drawn over the pupil, and what was worse,
it threatened blindness, and everybody said this would be the issue. But from this disease
also was he quickly freed by the grace of God. So far what I have heard from others: now I
will tell you what I myself know.

23 Once on a time a suspicion of tyrants was raised in our city-at that time I was but a
youth-and all the soldiers being set to watch without the city as it chanced, they were
making strict inquisition after books of sorcery and magic. And the person who had written
the book, had flung it unbound (akataskeuaston) into the river, and was taken, and when
asked for it, was not able to give it up, but was carried all around the city in bonds:
when, however, the evidence being brought home to him, he had suffered punishment, just
then it chanced that I, wishing to go to the Martyrs' Church, was returning through the
gardens by the riverside in company with another person. He, seeing the book floating on
the water at first thought it was a linen cloth, but when he got near, perceived it was a
book, so he went down, and took it up. I however called shares in the booty, and laughed
about it. But let us see, says he, what in the world it is. So he turns back a part of the
page, and finds the contents to be magic. At that very moment it chanced that a soldier
came by:

24 then having taken from within, he went off. There were we congealed with fear. For who
would have believed our story that we had picked it up from the river, when all were at
that time, even the unsuspected, under strict watch? And we did not dare to cast it away,
lest we should be seen, and there was a like danger to us in tearing it to pieces. God
gave us means, and we cast it away, and at last we were free for that time from the
extreme peril. And I might mention numberless cases, if I had a mind to recount all. And
even these I have mentioned for your sakes, so that, if any have other cases, although not
such as these, let him bear them in mind constantly: for example, if at any time a stone
having been hurled, and being about to strike thee, has not struck thee, do thou bear this
ever in thy mind: these things produce in us great affection towards God. For if on
remembering any men who have been the means of saving us, we are much mortified if we be
not able to requite them, much more (should we feel thus) with regard to God. This too is
useful in other respects. When we wish not to be overmuch grieved, let us say: "If we have
received good things at the hand of the Lord, shall not we endure evil things? (Job ii.
10. And when Paul told them from whence he had been delivered, (2 Tim.

25 iv. 17) the reason was that he might put them also in mind. See too how Jacob kept all
these things in his mind: wherefore also he said: "The Angel which redeemed me from my
youth up (Gen. xlviii. 16); and not only that he redeemed him, but how and for what
purpose. See accordingly how he also calls to mind the benefits he had received in
particular. "With my staff," he says, "I passed over Jordan. (Gen. xxxii. 10.) 26 The Jews
also always remembered the things which happened to their forefathers, turning over in
their minds the things done in Egypt. Then much more let us, bearing in mind the special
mercies which have happened to us also, how often we have fallen into dangers and
calamities, and unless God had held his hand over us, should long ago have perished: I
say, let us all, considering these things and recounting them day by day, return our
united thanks all of us to God, and never cease to glorify Him, that so we may receive a
large recompense for our thankfulness of heart, through the grace and compassion of His
only begotten Son, with Whom to the Father, together with the Holy Ghost, be glory, might,
honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 39

1 ACTS XVII. 32-34. XVIII. 1.-"And when they heard of the resurrection of the dead,some
mocked: and others said, We will hear thee again of this matter. So Paul departed from
among them. Howbeit certain men clave unto him, and believed: among the which was
Dionysius the Areopagite and a woman named Damaris, and others with them. After these
things Paul departed from Athens, and came to Corinth." 2 What can be the reason that,
having persuaded (some so far as to say) that they would hear him again, and there being
no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them
no great good; moreover he was led by the Spirit to Corinth. (b) For the Athenians,
although fond of hearing strange things, nevertheless did not attend (to him); for this
was not their study, but only to be always having something to say; which was the cause
that made them hold off from him. But if this was their custom, how is it that they accuse
him, "he seemeth to be a setter forth of strange gods? (ch. xvii. 18. Yes, but these were
matters they did not at all know what to make of. Howbeit, he did convert both Dionysius
the Areopagite, and some others. For those who were careful of (right) living, quickly
received the word; but the others not so. It seemed to Paul sufficient to have cast the
seeds of the doctrines. (a) To Corinth then, as I said, he was led by the Spirit, in which
city he was to abide. (c) "And having found a certain Jew named Aquila, of Pontus by
birth, lately come from Italy"-for the greater part of his life had been passed there-"and
Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome.
(v. 2.

3 For though it was in the reign of Nero that the war against the Jews was consummated,
yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed,
so that, were it but so, they might come to their senses, and from Rome they were now
driven as common pests. This is why it is so ordered by Providence that Paul was led
thither as a prisoner, that he might not as a Jew be driven away, but as acting under
military custody might even be guarded there. (Having found these,) "he came to them, and
because he was of the same craft, he abode with them and wrought: for by occupation they
were tent-makers. (v. 3. Lo, what a justification he found for dwelling in the same house
with them! For because here, of all places, it was necessary that he should not receive,
as he himself says, "That wherein they glory, they may be found, even as we" (2 Cor. xi.
12), it is providentially ordered that he there abides. "And he reasoned in the synagogue
every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were
come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is
the Christ. (v. 4, 5. "And when the Jews opposed and blasphemed," i.e. they tried to bear
him down (ephreazon), they set upon him-What then does Paul? He separates from them, and
in a very awful manner:

4 and though he does not now say, "It was need that the word should be spoken unto you,"
yet he darkly intimates it to them:-" and when they opposed themselves, and blasphemed, he
shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from
henceforth I will go unto the Gentiles. (v. 6. "And he departed thence, and entered into a
certain man's house, named Justus, one that worshipped God, whose house joined hard to the
synagogue. See how having again said, "Henceforth-" for all that, he does not neglect
them; so that it was to rouse them that he said this, and thereupon came to Justus, whose
house was contiguous to the synagogue, so that a even from this they might have jealousy,
from the very proximity. "And Crispus, the chief ruler of the synagogue, believed on the
Lord with all his house. This also was, of all things, enough to bring them over. "And
many of the Corinthians hearing believed, and were baptized. Then spake the Lord to Paul
in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with
thee, and no man shall set on thee to hurt thee: for I have much people in this city. (v.
8-10. See by how many reasons He persuades him, and how He puts last the reason which of
all others most prevailed with him, "I have much people in this city.

5 Then how was it, you may ask, that they set upon him? And yet, the writer tells us, they
prevailed nothing, but brought him to the proconsul. "And he continued there a year and
six months, teaching the word of God among them. And when Gallio was proconsul of Achaia,
the Jews ;made insurrection with one accord against Paul, and brought him to the judgment-
seat. (v. 11, 12. Do you mark why those men were ever contriving to give a public turn to
the misdemeanors (they accused them of)? Thus see here: (b) "Saying, This fellow seduceth
men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio
said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I
should bear with you. But if it be a question of words and names, and of your law, look ye
to it; for I will be no judge of such matters. And he drave them from the judgment-seat.
(v. 13-16. This Gallio seems to me to have been a sensible man. (a) Thus observe, when
these had said, "Against the law he seduceth men to worship God," he "cared for none of
these things: and observe how he answers them: "If indeed it were" any matter affecting
the city, "any wrong-doing or wicked lewdness," etc. (c) "Then all the Jews took Sosthenes
the ruler of the synagogue, and beat him before the judgment-seat: and Gallio cared for
none of these things" (v. 17):

6 but their beating him he did not take as an insult to himself. So petulant were the
Jews. But let us look over again what has been said. 7 (Recapitulation. "And when they
heard," (ch. xvii. 32) what great and lofty doctrines, they did not even attend, but
jeered at the Resurrection! "For the natural man," it saith, "receiveth not the things of
the Spirit. (1 Cor. ii. 14. "And so," it says, "Paul went forth. (v. 33. How? Having
persuaded some; derided by others. "But certain men," it says, "clave unto him, and
believed, among whom was also Dionysius the Areopagite and some others. (v. 34. "And after
these things," etc. "And having found a certain Jew by name Aquila, of Pontus by birth,
lately come from Italy, because that Claudius had ordered all Jews to depart from Rome, he
came to them, and because he was of the same craft, he abode with them, and wrought: for
by their occupation they were tent-makers. (ch.xviii. 1-3. Being of Pontus, this Aquila *
* * . Observe how, not in Jerusalem, nor near it (the crisis), was hasting to come, but at
a greater distance. And with him he abides, and is not ashamed to abide, nay, for this
very reason he does abide, as having a suitable lodging-place, for to him it was much more
suitable than any king's palace. And smile not thou, beloved, to hear (of his occupation).
For (it was good for him) even as to the athlete the palaestra is more useful than
delicate carpets; so to the warrior the iron sword (is useful), not that of gold. "And
wrought," though he preached.

8 Let us be ashamed, who though we have no preaching to occupy us, live in idleness. "And
he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks" (v.
4): but "when they opposed and blasphemed" he withdrew, by this expecting to draw them
more. For wherefore having left that house did he come to live hard by the synagogue? was
it not for this? For it was not that he saw any danger here. But therefore it is that Paul
having testified to them-not teaches now, but testifies- "having shaken his garments," to
terrify them not by word only but by action, "said unto them, Your blood be upon your own
heads" (v. 6): he speaks the more vehemently as having already persuaded many. "I," says
he, "am clean. Then we also are accountable for the blood of those entrusted to us, if we
neglect them. "From this time forth I will go to the Gentiles. So that also when he says,
"Henceforth let no man trouble me" (Gal. vi. 17), he says it to terrify. For not so much
did the punishment terrify, as this stung them. "And having removed thence he came into
the house of one named Justus, that worshipped God, whose house was contiguous to the
synagogue" (v. 7), and there abode, by this wishing to persuade them that he was in
earnest (proj ta eqnh hpeigeto) to go to the Gentiles. Accordingly, mark immediately the
ruler of the synagogue converted, and many others, when he had done this.

9 "Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many
of the Corinthians hearing believed, and were baptized."-(v. 8. "With his whole house:
observe the converts in those times doing this with their entire household. This Crispus
he means where he writes, "I baptized none save Crispus and Gaius. (1 Cor. i. 14. This
(same) I take to be called Sosthenes-(evidently) a believer, insomuch that he is beaten,
and is always present with Paul. "And the Lord said in the night," etc. Now even the
number (of the "much people") persuaded him, but Christ's claiming them for His own (moved
him) more. Yet He says also, "Fear not: for the danger was become greater now, both
because more believed, and also the ruler of the synagogue. This was enough to rouse him.
Not that he was reproved as fearing; but that he should not suffer aught; "I am with thee,
and none shall set upon thee to hurt thee. (v. 9, 10. For He did not always permit them to
suffer evil, that they might not become too weak. For nothing so grieved Paul, as men's
unbelief and setting themselves (against the Truth): this was worse than the dangers.
Therefore it is that (Christ) appears to him now. "And he continued a year and six
months," etc. (v. 11. After the year and six months, they set upon him. "And when Gallio
was proconsul of Achaia," etc. (v. 12, 13), because they had no longer the use of their
own laws.

10 (c) And observe how prudent he is: for he does not say straightway, I care not, but,
"If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason
would that I should bear with you; but if it be a question of doctrine and words and of
your law, see ye to it, for I do not choose to be a judge of such matters. (v. 14, 15. (g)
He taught them that not such are the matters which crave a judicial sentence, but they do
all things out of order. And he does not say, It is not my duty, but, "I do not choose,"
that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him,
and judge him according to your law. (John xviii. 31. But they were just like men drunken
and mad. (d) "And he drave them from the judgment-seat" (v. 16)-he effectually closed the
tribunal against them. "Then all" (the Jews) "having seized Sosthenes the ruler of the
synagogue, beat him before the judgment-seat. And Gallio cared for none of these things.
(v. 17). (a) This thing, of all others, set them on (to this violence)-their persuasion
that the governor would not even let himself down (to notice it). (e) It was a splendid
victory. O the shame they were put to! (b) For it is one thing to have come off victorious
from a controversy, and another for those to learn that he cared nothing for the affair.

11 (f) "And Gallio cared for none of these things: and yet the whole was meant as an
insult to him! But, forsooth, as if they had received authority (they did this). Why did
he (Sosthenes), though he also had authority, not beat (them)? But they were (otherwise)
trained: so that the judge should learn which party was more reasonable. This was no small
benefit to those present-both the reasonableness of these, and the audacity of those. (h)
He was beaten, and said nothing. 12 This man let us also imitate: to them that beat us,
let us return blow for blow, by meekness, by silence, by long-suffering. More grievous
these wounds, greater this blow, and more heavy. For to show that it is not the receiving
a blow in the body that is grievous, but the receiving it in the mind, we often smite
people, but since it is in the way of friendship, they are even pleased: but if you smite
any indifferent person in an insolent manner, you have pained him exceedingly, because you
have touched his heart. So let us smite their heart. But that meekness inflicts a greater
blow than fierceness, come, let us prove, so far as that is possible, by words. For the
sure proof indeed is by acts and by experience: but if you will, let us also make the
enquiry by word, though indeed we have often made it already. Now in insults, nothing
pains us so much, as the opinion passed by the spectators; for it is not the same thing to
be insulted in public and in private, but those same insults we endure even with ease,
when we suffer them in a solitary place, and with none by to witness them, or know of
them. So true is it that it is not the insult, as it is in itself, that mortifies us, but
the having to suffer it in the sight of all men:

13 since if one should do us honor in the sight of all men, and insult us in private, we
shall notwithstanding even feel obliged to him. The pain then is not in the nature of the
insult, but in the opinion of the beholders; that one may not seem to be contemptible.
What then, if this opinion should be in our favor? Is not the man attempting to disgrace
us himself more disgraced, when men give their opinion in our favor? Say, whom do the
bystanders despise? Him who insults, or him who being insulted keeps silence? Passion
indeed suggests, that they despise him who is insulted: but let us look into it now while
we are free from that excitement, in order that we may not be carried away when the time
comes. Say, whom do we all condemn? Plainly the man who insults: and if he be an inferior,
we shall say that he is even mad; if an equal, that he is foolish; if a superior, still we
shall not approve of it. For which man, I ask, is worthy of approval, the man who is
excited, who is tossed with a tempest of passion, who is infuriated like a wild beast, who
demeans himself in this sort against our common nature, or he who lives in a state of
calm, in a haven of repose, and in virtuous equanimity? Is not the one like an angel, the
other not even like a man?

14 For the one cannot even bear his own evils, while the other bears even those of others
also: here, the man cannot even endure himself; there, he endures another too: the one is
in danger of shipwreck, the other sails in safety, his ship wafted along the favoring
gales: for he has not suffered the squall of passion to catch his sails and overturn the
bark of his understanding: but the breath of a soft and sweet air fanning upon it, the
breath of forbearance, wafts it with much tranquillity into the haven of wise equanimity.
And like as when a ship is in danger of foundèring, the sailors know not what they cast
away, whether what they lay hands upon be their own or other men's property, but they
throw overboard all the contents without discrimination, alike the precious and what is
not such: but when the storm has ceased, then reckoning up all that they have thrown out,
they shed tears, and are not sensible of the calm for the loss of what they have thrown
overboard: so here, when passion blows hard, and the storm is raised, people in flinging
out their words know not how to use order or fitness; but when the passion has ceased,
then recalling to mind what kind of words they have given utterance to, they consider the
loss and feel not the quiet, when they remember the words by which they have disgraced
themselves, and sustained most grievous loss, not as to money, but as to character for
moderation and gentleness.

15 Anger is a darkness. "The fool," saith Scripture, "hath said in his heart, There is no
God. (Ps. xiii. 1. Perhaps also of the angry man it is suitable to say the same, that the
angry man hath said, There is no God. For, saith Scripture, "Through the multitude of his
anger he will not seek" (after God). (Ps. x. 4. For let what pious thought will enter in,
(passion) thrusts and drives all out, flings all athwart. (b) When you are told, that he
whom you abused uttered not one bitter word, do you not for this feel more pain than you
have inflicted? (a) If you in your own mind do not feel more pain than he whom you have
abused, abuse still; (but) though there be none to call you to account, the judgment of
your conscience, having taken you privately, shall give you a thousand lashes, (when you
think) how you poured out a flood of railings on one so meek, and humble, and forbearing.
We are forever saying these things, but we do not see them exhibited in works. You, a
human being, insult your fellow-man? You, a servant, your fellow-servant? But why do I
wonder at this, when many even insult God? Let this be a consolation to you when suffering
insult. Are you insulted? God also is insulted. Are you reviled? God also was reviled. Are
you treated with scorn? Why, so was our Master also. In these things He shares with us,
but not so in the contrary things.

16 For He never insulted another unjustly: God forbid! He never reviled, never did a
wrong. So that we are those who share with Him, not ye. For to endure when insulted is
God's part: to be merely abusive, is the part of the devil. See the two sides. "Thou hast
a devil" (John vii. 20; ib. xviii. 22), Christ was told: He received a blow on the face
from the servant of the high-priest. They who wrongfully insult, are in the same class
with these. For if Peter was even called "Satan" (Matt. xvi. 23) for one word; much more
shall these men, when they do the works of the Jews, be called, as those were called,
"children of the devil" (John viii. 44), because they wrought the works of the devil. You
insult; who are you, I ask (that you do so)? Nay, rather the reason why you insult, is
this, that you are nothing: no one that is human insults. So that what is said in
quarrels, "Who are you? ought to be put in the contrary way: "Insult: for you are nothing.
Instead of that the phrase is, "Who are you, that you insult? "A better man than you," is
the answer. And yet it is just the contrary: but because we put the question amiss,
therefore they answer amiss: so that the fault is ours. For as if we thought it was for
great men to insult, therefore we ask, "Who are you, that you insult? And therefore they
make this answer.

17 But, on the contrary, we ought to say: "Do you insult? insult still: for you are
nobody: whereas to those who do not insult this should be said: "Who are you that you
insult not?-you have surpassed human nature. This is nobility, this is generosity, to
speak nothing ungenerous, though a man may deserve to have it spoken to him. Tell me now,
how many are there who are not worthy to be put to death? Nevertheless, the judge does not
this in his own person, but interrogates them; and not this either, in his own person. But
if it is not to be suffered, that the judge, sitting in judgment, should (in his own
person) speak with a criminal, but he does all by the intervention of a third person, much
more is it our duty not to insult our equals in rank; for all the advantage we shall get
of them will be, not so much to have disgraced them, as to be made to learn that we have
disgraced ourselves. Well then, in the case of the wicked, this is why we must not insult
(even them); in the case of the good there is another reason also because they do not
deserve it: and for a third, because it is not right to be abusive. But as things are, see
what comes of it; the person abused is a man, and the person abusing is a man, and the
spectators men. What then? must the beasts come between them and settle matters?

18 for only this is left. For when both the wrong-doers and those who delight in the
wrong-doing are men, the part of reconciler is left for the beasts: for just as when the
masters quarrel in a house, there is nothing left but for the servants to reconcile
them,-even if this be not the result, for the nature of the thing demands this,-just so is
it here.-Are you abusive? Well may you be so, for you are not even human. Insolence seemed
to be a high-born thing; it seemed to belong to the great; whereas it belongs rather to
slaves; but to give good words belongs to free men. For as to do ill is the part of those,
so to suffer ill is the part of these.-Just as if some slave should steal the master's
property, some old hag,-such a thing as that is the abusive man. And like as some
detestable thief and runaway, with studied purpose stealing in, looks all around him,
wishing to filch something: so does this man, even as he, look narrowly at all on every
side, studying how to throw out some (reproach). Or perhaps we may set him forth by a
different sort of example. Just as if one should steal filthy vessels out of a house, and
bring them out in the presence of all men, the things purloined do not so disgrace the
persons robbed, as they disgrace the thief himself:

19 just so this man, bybringing out his words in the presence of all men, casts disgrace
not on others but on himself by the words, in giving vent to this language, and be-fouling
both his tongue and his mind. For it is all one, when we quarrel with bad men, as if one
for the sake of striking a man who is immersed in putrefying filth should defile himself
by plunging his hands into the nastiness. Therefore, reflecting on these things, let us
flee the mischief thence accruing, and keep a clean tongue, that being clear from all
abusiveness, we may be enabled with strictness to pass through the life present, and to
attain unto the good things promised to those that love Him, through the grace and mercy
of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory,
might, honor, now and ever, world without end. Amen.

HOMILY 40

1 ACTS XVIII. 18.-"And Paul after this tarried there yet a good while, and then took his
leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila;
having shorn his head in Cenchrea: for he had a vow." 2 See how the Law was breaking up;
see how they were bound by conscience. This, namely, was a Jewish custom, to shear their
heads agreeably with a vow. But then there ought to be also a sacrifice (ch. xxi. 26),
which was not the case here. -"Having yet tarried: after the beating of Sosthenes. For it
was necessary that he should yet tarry, and comfort them concerning these things. "He
sailed for Syria. Why does he desire again to come to Syria? It was there that "the
disciples were ordered to be called Christians" (ch. xi. 26): there, that he had been
"commended to the grace of God" (xiv. 26): there, that he had effected such things
concerning the doctrine. "And with him Priscilla"-lo, a woman also -" and Aquila. But
these he left at Ephesus. With good reason, namely, that they should teach. For having
been with him so long time, they were learning many things: and yet he did not at present
withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but
he himself entered into the synagogue, and reasoned with the Jews. When they desired him
to tarry longer time with them, he consented not; but bade them farewell, saying, I must
by all means keep this feast that cometh in Jerusalem. Therefore it was that he was
hindered from coming into Asia, being impelled to what was of pressing moment.

3 Thus observe him here, entreated (by them) to stay, but because he could not comply,
being in haste to depart, "he bade them farewell. However, he did not leave them without
more ado, but with promise (to return): "But I will return again unto you, if God will.
And he sailed from Ephesus. (v. 19-21. "And when he had landed at Caesarea, and gone up,
and saluted the Church, he went down to Antioch. And after he had spent some time there,
he departed, and went over all the country of Galatia and Phrygia in order, strengthening
all the disciples. (v. 22-23. He came again to those places which he had previously
visited. "And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty
in the Scriptures, came to Ephesus. (v. 24. Lo, even learned men are now urgent, and the
disciples henceforth go abroad. Do you mark the spread of the preaching? "This man was
instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught
diligently the things of the Lord, knowing only the baptism of John. And he began to speak
boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto
them, and expounded unto him the way of God more perfectly. (v. 25-26. If this man knew
only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit
was not given in that way?

4 And if those after him needed the baptism of Christ, much more would he need it. Then
what is to be said? For it is not without a meaning that the writer has strung the two
incidents together. It seems to me that this was one of the hundred and twenty who were
baptized with the Apostles: or, if not so, then the same that took place in the case of
Cornelius, took place also in the case of this man. But neither does he receive baptism.
That expression, then, "they expounded more perfectly," seems to me to be this, that he
behooved also to be baptized. Because the other twelve knew nothing accurate, not even
what related to Jesus. And it is likely that he did in fact receive baptism. But if these
(disciples) of John, after that baptism again received baptism, was this needful for the
disciples also? And wherefore the need of water? These are very different from him, men
who did not even know whether there were a Holy Ghost. "He was fervent," then, "in the
Spirit, knowing only the baptism of John: but these "expounded to him more perfectly. And
when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to
receive him; who, when he was come, helped them much which had believed through grace. (v.
27. He wished then also to depart into Achaia, and these also encouraged (him to do so),
having also given him letters.

5 "Who when he was come, helped them much which had believed through grace: for he
mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was
Christ. (v. 28. "And it came to pass, that, while Apollos was at Corinth, Paul, having
passed through the upper coasts"-meaning what we have read as to Caesarea and the other
places-"came to Ephesus, and having found certain disciples (ch. xix. 1), "he said to
them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have
not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what
then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily
baptized with the baptism of repentance, saying unto the people, that they should believe
on Him who should come after him, that is, on Christ Jesus. (v. 2-4. For that they did not
even believe in Christ is plain from his saying, "that they should believe on Him that was
to come after him. And he did not say, The baptism of John is nothing, but, It is
incomplete. Nor does he add this (in so many words), but he taught them, and many received
the Holy Ghost. "When they heard this, they were baptized in the name of the Lord Jesus.
And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake
with tongues, and prophesied. And all the men were about twelve" (v. 5-7):

6 so that it was likely they had the Spirit, but it did not appear. "And all the men were
about twelve." 7 (Recapitulation. "And they came to Ephesus, and there he left them" (v.
19): for he did not wish to take them about with him, but left them at Ephesus. But they
subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the
Romans, salutes them. (Rom. xvi. 3. Whence it seems to me that they afterwards went back
to Rome, in the time of Nero, as having an attachment for those parts whence they had been
expelled in the time of Claudius. "But he himself went into the synagogue. It seems to me
that the faithful still assembled there, for they did not immediately withdraw them. "And
when they besought him to stay, he consented not" (v. 20, 21), for he was hastening to
Caesarea. "And having arrived at Caesarea," etc., "passing through the region of Galatia
and Phrygia, confirming all the disciples. (v. 22, 23. Through these regions also he
merely passes again, just enough to establish them by his presence. "And a certain Jew,
Apollos by name," etc. (v. 24. For he was an awakened man, travelling in foreign parts for
this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother.
(1 Cor. xvi. 12. b Whom when Aquila and Priscilla had heard," etc. (v. 26. It was not for
nothing that he left them at Ephesus, but for Apollos' sake, the Spirit so ordered it,
that he might come with greater force to the attack (epibhnai) upon Corinth.

8 What may be the reason that to him they did nothing, but Paul they assault? They knew
that he was the leader, and great was the name of the man. "And when he was disposed to
pass into Achaia" (v. 27) i. e. in faith, he did all by faith; "the brethren wrote," etc.
nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be
taught. He was minded to depart, and they send letters. (a) "For he mightily convinced the
Jews, and that publicly," etc. (v. 28. Now by this, that he "publicly" convinced them, his
boldness was shown: by the clearness of his arguing, his power was declared: by his
convicting them out of the Scriptures, his skill (of learning). For neither boldness by
itself contributes aught, where there is not power, nor power where there is not boldness.
"He mightily convinced," it says. (b) "And it came to pass," etc. (ch. xix. 1. But whence
had those, being in Ephesus, the baptism of John? Probably they had been on a visit at
Jerusalem at the time (of John's preaching), and did not even know Jesus. And he does not
say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost? (v. 2. He
knew that they had not, but wishes themselves to say it, that having learnt what they
lack, they may ask. "John verily baptized," etc. (v. 4. From the baptism itself he (John)
prophesies:

9 and he leads them (to see) that this is the meaning of John's baptism. (a) "That they
should believe on Him that was to come: on what kind (of Person)? "I indeed baptize you
with water, but He that cometh after me, shall baptize you with the Holy Ghost. (Matt.
iii. 11. And when Paul," it says, "had laid his hands upon them, the Holy Ghost came on
them; and they spake with tongues, and prophesied. (v. 6. (b) The gift is twofold: tongues
and prophesyings. Hence is shown an important doctrine, that the baptism of John is
incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance. What (is
it) then? These had not the Spirit: they were not so fervent, not even instructed. And why
did (Apollos) not receive baptism? (The case) seems to me to be this: Great was the
boldness of the man. "He taught diligently the things concerning Jesus," but he needed
more diligent teaching. Thus, though not knowing all, by his zeal he attracted the Holy
Ghost, in the same manner as Cornelius and his company.

10 Perhaps it is the wish of many, Oh that we had the baptism of John now! But (if we
had), many would still be careless of a life of virtue, and it might be thought that each
for this, and not for the kingdom of heaven's sake, aimed at virtue. There would be many
false prophets: for then "they which are approved" would not be very "manifest. (1 Cor.
xi. 19. As, "blessed are they that have not seen and yet have believed" (John 20, John
29), so they that (believe) without signs. "Except," saith (Christ), "ye see signs, ye
will not believe. (Ib. iv. 48. For we lose nothing (by lack of miracles), if we will but
take heed to ourselves. We have the sum and substance of the good things: through baptism
we received remission of sins, sanctification, participation of the Spirit, adoption,
eternal life. What would ye more? Signs? But they come to an end (alla katargeitai). Thou
hast "faith, hope, charity," the abiding things: these seek thou, these are greater than
signs. Nothing is equal to charity. For "greater than all," saith he, "is charity. (cf. 1
Cor. xiii. 5. But now, love is in jeopardy, for only its name is left behind, while the
reality is nowhere (seen), but we are divided each from the other. What then shall one do
to reunite (ourselves)? For to find fault is easy, but how may one make friendship, this
is the point to be studied; how we may bring together the scattered members.

11 For be it so, that we have one Church, or one doctrine-yet this is not the (main)
consideration: no, the evil is, that in these we have not fellowship-"living peaceably,"
as the Apostle says, "with all men" (Rom. xii. 18), on the contrary, we are at variance
one with another. For be it that we are not having fights every day, yet look not thou to
this, but (to this), that neither have we charity, genuine and unswerving. There is need
of bandages and oil. Let us bear it in mind, that charity is the cognizance of the
disciples of Christ: that without this, all else avails nothing: that it is an easy task
if we will. Yes, say you, we know all this, but how (to go to work) that it may be
achieved? What (to do), that it may be effected? in what way, that we may love one
another? First, let us put away the things which are subversive of charity, and then we
shall establish this. Let none be resentful, none be envious, none rejoicing in (others')
misfortunes: these are the things that hinder love; well then, the things that make it are
of the other sort. For it is not enough to put away the things that hinder; the things
that establish must also be forthcoming. Now Sirach tells us the things that are
subversive (of friendship), and does not go on to speak of the things which make union.
"Reproaching," he says, "and revealing of a secret, and a treacherous wound. (cf.

12 Ecclus. 22, Ecclus. 27. But in speaking of the men of those times, these things might
well be named, seeing they were carnal: but in our case, God forbid they should be (even)
named. Not from these things do we bring our inducements for you, but from the others. For
us, there is nothing good without friendship. Let there be good things without number, but
what is the benefit-be it wealth, be it luxury-without friendship? No possession equal to
this, even in matters of this life, just as there is nothing worse than men hating (us).
"Charity hides a multitude of sins" (1 Pet. iv. 8): but enmity, even where sins are not,
suspects them to be. It is not enough not to be an enemy; no, one must also love. Bethink
thee, that Christ has bidden, and this is enough. Even affliction makes friendships, and
draws (men) together. "What then," say you, "now, when there is no affliction? say, how
(are we to act) to become friends? Have ye not other friends, I ask? In what way are ye
their friends, how do ye continue such? For a beginning, let none have any enemy: this (in
itself) is not a small matter: let none envy; it is not possible to accuse the man who
envies not. (b) How then shall we be warmly affected? What makes love of persons? Beauty
of person. Then let us also make our souls beautiful, and we shall be amiable one to
another:

13 for it is necessary, of course, not only to love, but also to be loved. Let us first
achieve this point, that we may be loved, and the other will be easy. How to act that we
may be loved? Let us become beautiful, and let us do this, that we may always have lovers.
Let none make it his study to get money, to get slaves, to get houses, (so much) as to be
loved, as to have a good name. Better is a name than much wealth. For the one remains, the
other perishes: and the one it is possible to acquire, the other impossible. For he that
has got an evil character, will with difficulty lay it aside: but by means of his (good)
name the poor man may quickly be rich. Let there be a man having ten thousand talents, and
another a hundred friends; the latter is more rich in resources than the former. Then let
us not merely do this, but let us work it as a kind of trade. "And how can we? say you. "A
sweet mouth multiplieth its friends, and a gracious tongue. Let us get a well-spoken
mouth, and pure manners. It is not possible for a man to be such, and not to be known.

14 (a) We have one world that we all inhabit, with the same fruits we all are fed. But
these are small matters: by the same Sacraments we partake of the same spiritual food.
These surely are justifications of loving! (c) Mark how many (inducements and pleas) for
friendship they that are without have excogitated; community of art or trade,
neighborhood, relationships: but mightier than all these are the impulses and ties which
are among us: this Table is calculated more (than all else) to shame us into friendliness.
But many of us who come thereto do not even know one another. The reason, it may be said,
is that there are so many of them. By no means; it is only our own sluggish indifference.
(Once) there were three thousand (ch. ii. 41)-there were five thousand (iv 4)-and yet they
had all one soul: but now each knows not his brother, and is not ashamed to lay the blame
on the number, because it is so great! Yet he that has many friends is invincible against
all men: stronger he than any tyrant. Not such the safety the tyrant has with his body-
guards, as this man has with his friends. Moreover, this man is more glorious than he: for
the tyrant is guarded by his own slaves, but this man by his peers: the tyrant, by men
unwilling and afraid of him; this man by willing men and without fear. And here too is a
wonderful thing to be seen-many in one, and one in many.

15 (a) Just as in an harp, the sounds are diverse, not the harmony, and they all together
give out one harmony and symphony, (c) I could wish to bring, you into such a city, were
it possible, wherein (all) should be one soul: then shouldest thou see surpassing all
harmony of harp and flute, the more harmonious symphony. (b) But the musician is the Might
of Love: it is this that strikes out the sweet melody, (d) singing, (withal) a strain in
which no note is out of tune. This strain rejoices both Angels, and God the Lord of
Angels; this strain rouses (to hear it) the whole audience that is in heaven; this even
lulls (evil) passions-it does not even suffer them to be raised, but deep is the
stillness. For as in a theatre, when the band of musicians plays, all listen with a hush,
and there is no noise there; so among friends, while Love strikes the chords, all the
passions are still and laid to sleep, like wild beasts charmed and unnerved: just as,
where hate is, there is all the contrary to this. But let us say nothing just now about
enmity; let us speak of friendship. Though thou let fall some casual hasty word, there is
none to catch thee up, but all forgive thee; though thou do (some hasty thing), none puts
upon it the worse construction, but all allowance is made: every one prompt to stretch out
the hand to him that is falling, every one wishing him to stand.

16 A wall it is indeed impregnable, this friendship; a wall, which not the devil himself,
much less men, can overpower. It is not possible for that man to fall into danger who has
gotten many friends. (Where love is) no room is there to get matter of anger, but only for
pleasantness of feeling: no room is there to get matter of envying; none, to get occasion
of resentment. Mark him, how in all things both spiritual and temporal, he accomplishes
all with ease. What then, I pray you, can be equal to this man? Like a city walled on
every side is this man, the other as a city unwalled.-Great wisdom, to be able to be a
creator of friendship! Take away friendship, and thou hast taken away all, thou hast
confounded all. But if the likeness of friendship have so great power, what must the
reality itself be? Then let us, I beseech you, make to ourselves friends, and let each
make this his art. But, lo! you will say, I do study this, but the other does not. All the
greater the reward to thee. True, say you, but the matter is more difficult. How, I ask?
Lo! I testify and declare to you, that if but ten of you would knit yourselves together,
and make this your work, as the Apostles made the preaching theirs, and the Prophets
theirs the teaching, so we the making of friends, great would be the reward. Let us make
for ourselves royal portraits.

17 For if this be the common badge of disciples, we do a greater work than if we should
put ourselves into the power to raise the dead. The diadem and the purple mark the
Emperor, and where these are not, though his apparel be all gold, the Emperor is not yet
manifest. So now thou art making known thy lineage. Make men friends to thyself, and
(friends) to others. There is none who being loved will wish to hate thee. Let us learn
the colors, with what ingredients they are mixed, with what (tints) this portrait is
composed. Let us be affable: let us not wait for our neighbors to move. Say not, if I see
any person hanging back (for me to make the first advances), I become worse than he: but
rather when thou seest this, forestall him, and extinguish his bad feeling. Seest thou one
diseased, and addest to his malady? This, most of all, let us make sure of-" in honor to
prefer one another, to account others better than one's self" (Rom. xii. 10), deem not
this to be a lessening of thyself. If thou prefer (another) in honor, thou hast honored
thyself more, attracting to thyself a still higher extinction. On all occasions let us
yield the precedence to others. Let us bear nothing in mind of the evil done to us, but if
any good has been done (let us remember only that).

18 Nothing so makes a man a friend, as a gracious tongue, a mouth speaking good things, a
soul free from self-elation, a contempt of vain-glory, a despising of honor. If we secure
these things, we shall be able to become invincible to the snares of the Devil, and having
with strictness accomplished the pursuit of virtue, to attain unto the good things
promised to them that love Him, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever,
world without end. Amen.

HOMILY 41

1 ACTS XIX. 8, 9.-"And he went into the synagogue, and spake boldly for the space of three
months, disputing and persuading the things concerning the kingdom of God. But when divers
were hardened, and believed not, but spake evil of that way before the multitude, he
departed from them, and separated the disciples, disputing daily in the school of one
Tyrannus." 2 (a) See him in every place forcing his way into the synagogue, and in this
manner departing thence. For in every place, he wished to have the occasion given him by
them. (c) He wished to separate the disciples thence, and to have the beginning for
ceasing to assemble with them, given by (the Jews) themselves. And it was not for nothing
that he did this (b) which I have said. He was henceforth "provoking them to jealousy. For
both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him,
repented. (a) This is why he continually made a stir among them, "for three months arguing
and persuading concerning the kingdom of God: for you must not suppose because you hear of
his "speaking boldly," that there was any harshness: it was of good things that he
discoursed, of a kingdom: who would not have heard him? "But when divers were hardened,
speaking evil of the way. They might well call it "the way; this was indeed the way, that
led into the kingdom of heaven. "He departed from them, and separated the disciples,
disputing daily in the school of one Tyrannus. And this was done for the space of two
years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks. (v.
10. (a) Do you mark how much was effected by his persisting? "Both Jews and Greeks heard:
(c) all that dwelt in Asia:

3 it was for this also that the Lord suffered him not to go into Asia (ch. xvi. 6) (on a
former occasion); waiting, as it seems to me, for this same conjuncture. (Hom. xl. p. 245.
(b) "And God wrought special miracles by the hands of Paul: so that from his body were
brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and
the evil spirits went out of them. (v. 11, 12. Not touched the wearer only (and so were
healed), but also receiving them, they laid them upon the sick (and so healed them). (g)
"He that believeth on Me," saith Christ, "doeth greater works than those which I do. (John
xiv. 12. This, and the miracle of the shadows is what He meant (in those words). (d) "Then
certain of the vagabond Jews, exorcists, took upon them to call over them which had evil
spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
(v. 13. So entirely did they do all by way of trade! Observe: vagabond, or, itinerant,
Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to
cast out the demons. "By Jesus, whom Paul preacheth. Only see what a name Paul had got!
"And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?

4 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed
against them, so that they fled out of that house naked and wounded. (v. 14-16. They did
it in secret: then their impotence is publicly exposed. (f) Then not the Name does
anything, unless it be spoken with faith. (h) See how they used their weapons against
themselves! (j) So far were they from thinking Jesus to be anything great: no, they must
needs add Paul, as thinking him to be something great. Here one may marvel how it was that
the demon did not cooperate with the imposture of the exorcists, but on the contrary
exposed them, and laid open their stage-play. He seems to me (to have done this) in
exceeding wrath: just as it might be, if a person being in uttermost peril, should be
exposed by some pitiful creature, and wish to vent all his rage upon him. "Jesus I know,
and Paul I know. For, that there may not seem to be any slight put upon the Name of Jesus,
(the demon) first confesses (Him), and then has permission given him. For, to show that it
was not any weakness of the Name, but all owing to the imposture of those men, why did not
the same take place in the case of Paul? "They fled out of that house naked and wounded:
he sorely battered their heads, perhaps rent their garments.

5 (e) "And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear
fell upon them all, and the name of the Lord Jesus was magnified. And many of them that
had believed came confessing and making known their practices. (v. 17, 18. For since they
had got to possess such power as, by means of the demons, to do such things, well might
this be the consequence. "And many of them that practised curious arts, brought their
books together, and burnt them in the presence of all men;"-having seen that there was no
more use of them now that the demons themselves do these things-"and reckoned up the price
of them, and found the amount fifty thousand pieces of silver. So mightily grew the word
of God and prevailed. (v. 19, 20. (i) "And" (so) "he disputed," in the school of one
Tyrannus for two years: where were believers, and believers exceedingly (advanced in the
faith). Moreover (Paul) writes (to them) as to great men.

6 (Recapitulation. (b) "And having entered in to the synagogue," etc. (v. 8. But why
eparrhsiazeto? It means, he was ready to confront dangers, and disputed more openly, not
veiling the doctrines. (a) "But when some were hardened, and spake evil of the way, having
departed from them, he separated the disciples. (v. 9. He put a stop, it means, to their
evil-speaking: he did not wish to kindle their envy, nor to bring them rate more
contention. (c) Hence let us also learn not to put ourselves in the way of evil-speaking
men, but to depart from them: he did not speak evil, when himself evil spoken of. "He
disputed daily," and by this gained the many, that, being evil intreated and (evil) spoken
of, he did not (utterly) break away from them, and keep aloof. (e) The evil-speakers are
defeated. They calumniated the doctrine itself; (therefore) so as neither to rouse the
disciples to wrath, nor * * them, he withdrew, showing that everywhere alike they repel
salvation from them. Here now he does not even apologize, seeing that the Gentiles
everywhere have believed. "In the school of one Tyrannus: it was not that he sought the
place, but without more ado where there was a school (there he discoursed). (d) And look,
no sooner is the trial from those without over, than this from the demons begins. Mark the
infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed
to it. What could be greater than this?

7 But, on the contrary, it resulted in just the opposite effect. If any of the heathens
believe not, having seen the (very) dust working these effects, let him believe. (f)
Wonderful, how great the power of them that have believed! Both Simon for the sake of
merchandise sought the grace of the Spirit, and these for this object did this. What
hardness (of heart)! Why does not Paul rebuke them? It would have looked like envy,
therefore it is so ordered. This same took place in the case of Christ (Mark ix. 36): but
then the person is not hindered, for it was the beginning of the new state of things:
since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many
Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. "For I am not
come," saith Christ, "to judge the world, but that the world might be saved. (John iii.
17. "And seven sons," etc. (v. 14. See the villany of the men! They still continued to be
Jews, while wishing to make a gain of that Name. All that they did was for glory and
profit. (g) Look, in every case, how men are converted not so much in consequence of good
things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men
dared not join themselves to them: here they received handkerchiefs and aprons, and were
healed: and after this, then they came confessing their sins.

8 (Hereby) the power of the demons is shown to be a great one, when it is against
unbelievers. For why did he not say, "Who is Jesus? He was afraid, lest he also should
suffer punishment; but, that it might be permitted him to take revenge upon those who
mocked him, he did this; "Jesus," says he, "I know," etc. He was in dread of Paul. For why
did not those wretched men say to him, We believe? How much more splendid an appearance
they would have made had they said this, that is, if they had claimed Him as their Master?
But instead of that, they spoke even those senseless words, "By Jesus, whom Paul
preacheth. Do you mark the forbearance (of the writer), how he writes history and does not
call names? This makes the Apostles admirable. "And the evil spirit," etc. (v. 15), for
what had happened at Philippi (ch. xvi. 16) had given a lesson to these also. He mentions
the name, and the number, thereby giving to the persons then living a credible proof of
what he wrote. And why were they itinerant? For the sake of merchandise: not assuredly to
bear tidings of the word; how should that be their object? And how ran they anon,
preaching by the things they suffered? "Insomuch," it says, "that all that dwelt in Asia
heard the word of the Lord. Ought not this to have converted all? And marvel not, for
nothing convinces malice.

9 But come now, let us look at the affair of the exorcists, with what an evil disposition
(they acted). Why the same was not done in the case of Christ, is an inquiry for another
time, and not for the present, save that this also was well and usefully ordered. It seems
to me that they did this also in mockery, and that in consequence of this (punishment),
none dared even at random to name that Name. Why did this put them upon confession?
Because this was a most mighty argument of God's omniscience (therefore), before they
should be exposed by the demons, they accused themselves, fearing lest they should suffer
the same things. For when the demons their helpers are their accusers, what hope is there
thenceforth, save the confession by deeds? 10 But see, I pray you, after such signs had
been wrought, what evils within a short space ensue. Such is human nature: it soon
forgets. Or, do ye not remember what has been the case among ourselves? Did not God last
year shake our whole city? Did not all run to baptism? Did not whoremongers and effeminate
and corrupt persons leave their dwellings, and the places where they spent their time, and
change and become religious? But three days passed, and they returned again to their own
proper wickedness. And whence is this? From the excessive laziness. And what marvel if,
when the things have passed away (this be the case), seeing that, the images lasting
perpetually, the result is such? The fate of Sodom-say, does it not still last (in its
effects)? Well, did the dwellers beside it become any the better? And what say you to the
son of Noah? Was he not such (as he is represented), did he not see with his eyes so vast
a desolation, and yet was wicked? Then let us not marvel how, when such things had been
done, these Jews (at Ephesus) believe not, when we see that belief itself often comes
round for them into its opposite, into malignity; as, for instance, when they say that He
hath a devil, He, the Son of God!

11 Do you not see these things even now, and how men are many of them like serpents, both
faithless and thankless, men who, viper-like, when they have enjoyed benefits and have
been warmed by some, then they sting their benefactors? This we have said, lest any should
marvel, how, such signs having been wrought, they were not all converted, For behold, in
our own times happened those (miracles) relating to the martyr Babylas, those relating to
Jerusalem, those relating to the destruction of the temples, and not all were converted.
Why need I speak of ancient things? I have told you what happened last year; and none gave
heed to it, but again little by little they fell off and sunk back. The heaven stands
perpetually crying aloud that it has a Master, and that it is the work of an Artificer,
all this that we see-I mean the world-and yet some say that it is not so. What happened to
that Theodorus last year-whom did it not startle? And yet nothing came of it, but having
for a season become religious, they returned to the point from which they had started in
their attempt to be religious. So it was with the Jews. This is what the Prophet said of
them: "When He slew them, then they sought Him, and turned early unto God," (Ps. lxxviii.
34. And what need to speak of those things that are common to all?

12 How many have fallen into diseases, how many have promised, if raised up, to work so
great a change, and yet they have again become the same as ever! This, if nothing else,
shows that we have natural free-will-our changing all at once. Were evil natural, this
would not be: things that are natural and necessary, we cannot change from. "And yet," you
will say, "we do change from them. For do we not see some, who have the natural faculty to
see, but are blinded by fear? (True-) because this also is natural: * * if a different
(necessity of) nature come not also into operation: (thus) it is natural to us, that being
terrified we do not see; it is natural to us that when a greater fear supervenes, the
other gives way. "What then," you will say, "if right-mindedness be indeed according to
nature, but fear having overpowered it cast it out? What then if I shall show that some
even then are not brought to a right mind, but even in these fears are reckless? Is this
natural? Shall I speak of ancient things? Well then, of recent? How many in the midst of
those fears continued laughing, mocking, and experienced nothing of the sort? Did not
Pharaoh change immediately, and (as quickly) run back to his former wickedness? But here,
as if (the demons) knew Him not, they (the exorcists) added, "Whom Paul preacheth,"
whereas they ought to have said, "the Saviour of the world. "Him that rose again.

13 By this they show that they do know, but they did not choose to confess His glory.
Wherefore the demon exposes them, leaping upon them, and saying, "Jesus I know, and Paul I
know, but who are ye? So that not ye are believers, but ye abuse that Name when ye say
this. Therefore the Temple is desolate, the implement easy to be overcome. So that ye are
not preachers; mine, says he, ye are. Great was the wrath of the demon. The Apostles had
power to do this to them, but they did it not as yet. For they that had power over the
demons that did these things to them, much more had power over the men themselves. Mark
how their forbearance is shown, in that they whom they repulsed do these things, while the
demons whom they courted do the contrary. "Jesus," says he, "I know. Be ashamed, ye that
are ignorant (of Him). "And Paul I know. Well said, "Think not that it is because I
despise them, that I do these things. Great was the fear of the demon. And why without
these words did he not rend their garments? For so he would both have sated his wrath, and
established the delusion. He feared as I said, the unapproachable force, and would not
have had such power had he not said this. But observe how we find the demons everywhere
more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or
Christ.

14 There they say, "We know Thee who Thou art" (Matt. viii. 29); and, "Why art Thou come
hither before the time to torment us" (Mark i. 24): and again, "I know Thee who Thou art,
the Son of God. And here, "These men are servants of the most high God" (ch. xvi. 17): and
again, "Jesus I know, and Paul I know. For they exceedingly feared and trembled before
those holy persons. Perhaps some one of you, hearing of these things, wishes he were
possessed of this power, so that the demons should not be able to look him in the face,
and accounts those saints happy for this, that they had such power. But let him hear
Christ saying, "Rejoice not because the demons are subject unto you" (Luke x. 20), because
He knew that all men rejoice most in this, through vainglory. For if thou seekest that
which pleaseth God, and that which is for the common good, there is another, a greater
way. It is not so great to free from a demon as it is to rescue from sin. A demon hinders
not to attain unto the kingdom of Heaven, nay, even cooperates, unwillingly indeed, but
nevertheless cooperates by making him that has the demon more sober-minded; but sin casts
a man out.

15 But it is likely some man will say, "God forbid it should ever befall me to be sobered
in this way!" Nor do I wish it for you, but a very different way, that you should do all
from love of Christ: if however, which God forbid, it should so befall you, then even on
this behalf I would comfort you. If then the demon does not cast out (from the kingdom of
heaven), but sin does cast out, to free a man from sin is greater beneficence. 16 From
this let us study to free our neighbors, and before our neighbors, our own selves. Let us
see to it, lest we have a demon: let us examine ourselves strictly. More grievous than a
demon is sin, for the demon makes men humble. See ye not those possessed with a demon,
when they have recovered from the attack, how downcast they are, of how sad a countenance,
how fraught with shame their faces are, how they have not even courage to look one in the
face? See the strange inconsistency! While those are ashamed on account of the things they
suffer, we are not ashamed on account of the things we do; while they are abashed being
wronged, we are not abashed when doing wrong: and yet their condition is not a subject for
shame, but for pity and tenderness and indulgence: nay, great is the admiration it calls
for, and many the praises, when struggling against such a spirit, they bear all
thankfully: whereas our condition in very deed is a subject for ridicule, for shame, for
accusation, for correction, for punishment, for the worst of evils, for hell-fire; calling
for no compassion whatever. Seest thou, that worse than a demon is sin? And those indeed,
from the ills they suffer, reap a double profit: first, their being sobered and brought to
more self-control; then, that having suffered here the chastisement of their own sins,
they depart hence to their Master, purified.

17 For indeed upon this we have often discoursed to you, that those who are punished here,
if they bear it thankfully, may naturally be supposed to put away thereby many of their
sins. Whereas from sins the mischief resulting is twofold; first, that we offend;
secondly, that we become worse. Attend to what I say. Not this is the only injury we get
from sin, that we commit a sin: but another and a worse is this, that our soul receives a
habit. Just as it is in the case of the body-for it will be more plain when put in the
form of an example-as he who has taken a fever has got harm not only in this respect, that
he is sick, but also that after the sickness he is become weaker, even though he may
return to health after a long disease: just so in the case of sin, though we may regain
health, yet we are far from having the strength we need. For take the case of one who has
been insolently abusive: does he not suffer his deserts for his abusive conduct? Aye, but
there is another and a worse thing to rue (which is), that his soul is become more
insensible to shame. For from each several sin that is committed, even after the sin has
been done and has ceased, there remains a kind of venom instilled into our souls. Do you
not hear people saying, when they are recovered from sickness, "I dare not drink water
now?

18 And yet the man has regained his health: aye, but the disease has done him this harm
also. And whereas those (possessed) persons, albeit suffering ill, are thankful, we, when
faring well, blaspheme God, and think ourselves very ill used: for you will find more
persons behaving thus in health and wealth than in poverty and sickness. For there stands
the demon over (the possessed), like a very hangman, fierce, uttering many (menaces), even
as a schoolmaster brandishing the lash, and not suffering them to give way to any laxity.
And suppose that some are not at all brought to a sober mind, neither are these liable to
punishment; no small thing this: even as fools, even as madmen and children, are not
called to account, so neither are these: since for things that are done in a state of
unconsciousness, none can be so merciless as to call the doers to account. Why then, in a
far worse condition than those who are possessed of evil sprits are we that sin. We do
not, indeed, foam at the mouth, nor distort our eyes, or throw about our hands
convulsively; but as for this, would that we did it in our body and not in our soul! Will
you that I show you a soul, foaming, filthy, and a distortion of the mind's eyes? Think of
those who are in a passion and drunken with rage; can any form be filthier than the words
they discharge? In very deed it is like a sputtering of noisome slaver.

19 And just as the possessed know none of those who are present, so neither do these.
Their understanding darkened, their eyes distorted, they see not who is friend, who foe,
who worthy of respect, who contemptible, but they see all alike without a difference. And
then, do you not see them, how they tremble, just like those others? But they do not fall
to the ground, say you? True, but their soul lies on the ground and falls there in
convulsions: since had it stood upright, it would not have come into the condition it is
in. Or think you not that it betokens a soul abjectly sprawling and lost to all self-
possession, the things men can do and say when drunken with rage? There is also another
form of madness worse than this. What may this be? When men cannot so much as suffer
themselves to vent their anger, but instead of that nourish within their own bosoms, to
their own proper hurt, as it were a very hangman with his lash, the rancorous remembrance
of wrongs. For it is a bane to themselves first, the malice that they bear. To say nothing
of the things to come, what torture, think you, must that man undergo in the scourging of
his soul, as day by day he looks how he may avenge himself on his enemy? He chastises
himself first, and suffers punishment, swelling (with suppressed passion), fighting
against himself, setting himself on fire. For needs must the fire be always burning within
thee:

20 while raising the fever to such a height, and not suffering it to wane, thou thinkest
thou art inflicting some evil on the other, whereas thou art wasting thyself, ever bearing
about with thee a flame which is always at its height, and not letting thy soul have rest,
but evermore being in a state of fury, and having thy thoughts in a turmoil and tempest.
What is more grievous than this madness, to be always smarting with pain, and ever
swelling and inflamed? For such are the souls of the resentful: when they see him on whom
they wish to be revenged, straightway it is as if a blow were struck them: if they hear
his voice, they cower and tremble: if they be on their bed, they picture to themselves
numberless revenges, hanging, torturing that enemy of theirs: and if, beside all this,
they see him also to be in renown, O! the misery they suffer! Forgive him the offence, and
free thyself from the torment. Why continue always in a state of punishment, that thou
wayest once punish him, and take thy revenge? Why establish for thyself a hectic disease?
Why, when thy wrath would fain depart from thee, dost thou keep it back? Let it not remain
until the evening, says Paul. (Eph. iv. 26. For like some eating rot or moth, even so does
it gnaw through the very root of our understanding. Why shut up a beast within thy bowels?

21 Better a serpent or an adder to lie within thy heart, than anger and resentment: for
those indeed would soon have done with us, but this remains forever fixing in us its
fangs, instilling its poison, letting loose upon us an invading host of bitter thoughts.
"That he should laugh me to scorn," say you, "that he should despise me! O wretched,
miserable man, wouldest thou not be ridiculed by thy fellow-servant, and wouldest thou be
hated by thy Master? Wouldest thou not be despised by thy fellow-servant, and despisest
thou thy Master? 22 To be despised by him, is it more than thou canst bear, but thinkest
thou not that God is indignant, because thou ridiculest Him, because thou despisest Him,
when thou wilt not do as He bids thee? But that thine enemy will not even ridicule thee,
is manifest from hence (that), whereas if thou follow up the revenge, great is the
ridicule, great the contempt, for this is a mark of a little mind; on the contrary, if
thou forgive him, great is the admiration, for this is a mark of greatness of soul. But
you will say, he knows not this. Let God know it, that thou mayest have the greater
reward. For He says, "Lend to those of whom ye hope not to receive. (Luke vi. 34. So let
us also do good to those who do not even perceive that one is doing them good, that they
may not, by returning to us praise or any other thing, lessen our reward. For when we
receive nothing from men, then we shall receive greater things from God. But what is more
worthy of ridicule, what more paltry, than a soul which is always in anger, and wishing to
take revenge? It is womanly, this disposition, it is babyish. For as the babes are angry
even with lifeless things, and unless the mother beats the ground, they will not let go
their anger: so do these persons wish to revenge themselves on those who have aggrieved
them. Why then, it is they who are worthy of ridicule:

23 for to be overcome by passion, is the mark of a childish understanding, but to overcome
it, is a sign of manliness. Why then, not we are the objects of ridicule, when we keep our
temper, but they. It is not this that makes men contemptible-not to be conquered by
passion: what makes them contemptible is this-to be so afraid of ridicule from without, as
on this account to choose to subject one's self to one's besetting passion, and to offend
God, and take revenge upon one's self. These things are indeed worthy of ridicule. Let us
flee them. Let a man say, that having done us numberless ills, he has suffered nothing in
return: let him say that he might again frantically assault us, and have nothing to fear.
Why, in no other (better) way could he have proclaimed our virtue; no other words would he
have sought, if he had wished to praise us, than those which he seems to say in abuse.
Would that all men said these things of me: "he is a poor tame creature; all men heap
insults on him, but he bears it: all men trample upon him, but he does not avenge himself.
Would that they added, "neither, if he should wish to do so, can he: that so I might have
praise from God, and not from men. Let him say, that it is for want of spirit that we do
not avenge ourselves. This does us no hurt, when God knows (all):

24 it does but cause our treasure to be in greater safety. If we are to have regard to
them, we shall fall away from everything. Let us not look to what they say, but to what
becomes us. But, says he, "Let no man ridicule me," and some make a boast of this. O! what
folly! "No man," says he, "having injured me, has ridiculed me: that is, "I had my
revenge. And yet for this thou deservest to be ridiculed, that thou didst take revenge.
Whence came these words among us-being, as they are, a disgrace to us and a pest, an
overthrow of our own proper life and of our discipline? It is in downright opposition to
God that thou (so) speakest. The very thing which makes thee equal to God-the not avenging
thyself-this thou thinkest a subject for ridicule! Are not we for these things worthy to
be laughed at, both by ourselves, and by the heathen, when we thus speak against God? I
wish to tell you a story of a thing that happened in the old times (which they tell) not
on the subject of anger, but of money. A man had an estate in which there was a hidden
treasure, unknown to the owner: this piece of ground he sold. The buyer, when digging it
for the purpose of planting and cultivation, found the treasure therein deposited, and
came and wanted to oblige the seller to receive the treasure, urging that he had bought a
piece of ground, not a treasure.

25 The seller on his part repudiated the gift, saying, "The piece of ground (is not mine),
I have sold it, and I have no concern whatever with this (treasure). So they fell to
altercation about it, the one wishing to give it, the other standing out against receiving
it. So chancing upon some third person, they argued the matter before him, and said to
him, "To whom ought the treasure to be assigned? The man could not settle that question;
he said, however, that he would put an end to their dispute-he would (if they pleased) be
master of it himself. So he received the treasure, which they willingly gave up to him;
and in the sequel got into troubles without end, and learnt by actual experience that they
had done well to have nothing to do with it. So ought it be done likewise with regard to
anger; both ourselves ought to be emulous not to take revenge, and those who have
aggrieved us, emulous to give satisfaction. But perhaps these things also seem to be
matter of ridicule: for when that madness is widely prevalent among men, those who keep
their temper are laughed at, and among many madmen he who is not a madman seems to be mad.

26 Wherefore I beseech you that we may recover (from this malady), and come to our senses,
that becoming pure from this pernicious passion, we may be enabled to attain unto the
kingdom of heaven, through the grace and mercy of His only-begotten Son, with Whom to the
Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without
end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 42

1 ACTS XIX. 21, 23.-"After these things were ended, Paul purposed in the Spirit, when he
had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been
there, I must also see Rome. So he sent into Macedonia two of them that ministered unto
him, Timotheus and Erastus; but he himself stayed in Asia for a season. And the same time
there arose no small stir about the Way." 2 He sends Timothy and Erastus into Macedonia,
but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to
remove elsewhere again. But how is it, that having from the first chosen to depart into
Syria, he turns back to Macedonia? "He purposed," it says, "in the Spirit," showing that
all (that he did) was done not of his own power. Now he prophesies, saying, "I must also
see Rome: perhaps to comfort them with the consideration of his not remaining at a
distance, but coming nearer to them again, and to arouse the minds of the disciples by the
prophecy. At this point, I suppose, it was that he wrote his Epistle to the Corinthians
from Ephesus, saying, "I would not have you ignorant of the trouble which came to us in
Asia. (2 Cor. i. 8. For since he had promised to go to Corinth, he excuses himself on the
score of having loitered, and mentions the trial relating the affair of Demetrius. "There
arose no small stir about the Way. Do you see the renown (acquired)? They contradicted, it
says: (then) came miracles, twofold: (then) again, danger: such is the way the threads
alternate throughout the whole texture (of the history). "For a certain man named
Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto
the craftsmen. (v. 24.). "Which made," it says, "silver temples of Diana. And how is it
possible that temples could be made of silver? Perhaps as small boxes (kibwria.

3 Great was the honor paid to this (Diana) in Ephesus; since, when (Hom. in Eph. Prol.
their temple was burnt it so grieved them, that they forbade even the name of the
incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we
find money at the bottom of it. Both in the former instance it was for money, and in the
case of this man, for money. (ch. xix. 13. It was not for their religion, because they
thought that in danger; no, it was for their lucrative craft, that it would have nothing
to work upon. Observe the maliciousness of the man. He was wealthy himself, and to him
indeed it was no such great loss; but to them the loss was great, since they were poor,
and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he.
And observe: "Whom having collected, and the workmen of like occupation," having
themselves common cause with him, "he said, Sirs, ye know that by this craft we have our
wealth" (v. 25); then he brought the danger home to them, that we are in danger of falling
from this our craft into starvation. "Moreover ye see and hear, that not alone at Ephesus,
but almost throughout all Asia, this Paul hath persuaded and turned away much people,
saying that they be no gods, which are made with hands: so that not only this our craft is
in danger to be set at naught;

4 but also, that the temple of the great goddess Diana should be despised, and her
magnificence should be destroyed, whom all Asia and the world worshippeth. And when they
heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the
Ephesians. (v. 26-28. And yet the very things he spoke were enough to bring them to true
religion: but being poor senseless creatures, this is the part they act. For if this (Paul
being) man is strong enough to turn away all, and the worship of the gods is in jeopardy,
one ought to reflect, how great must this man's God be, and that he will much more give
you those things, for which ye are afraid. Already (at the outset) he has secured a hold
upon their minds by saying, "This Paul hath turned away much people, saying, that they be
no gods, which are made with men's hands. See what it is that the heathen are so indignant
at; because he said that "they which be made of men are no gods. Throughout, he drives his
speech at their craft. Then that which most grieved them he brings in afterwards. But,
with the other gods, he would say, we have no concern, but that "the temple also of the
great goddess Diana is in danger to be destroyed. Then, lest he should seem to say this
for the sake of lucre, see what he adds: "Whom the whole world worshippeth.

5 Observe how he showed Paul's power to be the greater, proving all (their gods) to be
wretched and miserable creatures, since a mere man, who was driven about, a mere
tentmaker, had so much power. Observe the testimonies borne to the Apostles by their
enemies, that they overthrew their worship. There (at Lystra) they brought "garlands and
oxen. (ch. xiv. 13. Here he says, "This our craft is in danger to be set at naught.-Ye
have filled (all) everywhere with your doctrine. (ch. v. 28. So said the Jews also with
regard to Christ: "Ye see how the world is going after Him" (John xii. 19); and, "The
Romans shall come and take away our city. (ch. xi. 48). And again on another occasion,
"These that have turned the world upside down are come hither also. (ch. xvii. 6).-"And
when they heard these sayings, they were full of wrath. Upon what was that wrath called
forth? On hearing about Diana, and about their source of gain. "And cried out, saying,
Great is Diana of the Ephesians. And the whole city was filled with confusion: and rushed
with one accord into the theatre. (v. 29). Such is the way with vulgar minds, any trivial
occasion shall hurry them away and inflame their passions. Therefore it behooves to do
(things) with (strict) examination. But see how contemptible they were, to be so exposed
to all (excitements)! "Having caught Gaius and Aristarchus, men of Macedonia, Paul's
companions in travel, they dragged them:

6 (here) again recklessly, just as did the Jews in the case of Jason; and everywhere they
set upon them. "And when Paul would have entered in unto the people, the disciples
suffered him not," (v. 30) so far were they from all display and love of glory. "And
certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would
not adventure himself into the theatre" (v. 31) to a disorderly populace and tumult. And
Paul complies, for he was not vainglorious, nor ambitious. "Some therefore cried one
thing, and some another: for the assembly was confused. Such is the nature of the
multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more
part knew not wherefore they were come together. (v. 32. "And they drew Alexander out of
the multitude, the Jews putting him forward. It was the Jews that thrust him forward; but
as providence ordered it, this man did not speak. "And Alexander beckoned with the hand,
and would have made his defence unto the people. (v. 33. "But when they knew that he was a
Jew, all with one voice about the space of two hours cried out, Great is Diana of the
Ephesians. (v. 34. A childish understanding indeed! as if they were afraid, lest their
worship should be extinguished, they shouted without intermission. For two years had Paul
abode there, and see how many heathen there were still!

7 "And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man
is there that knoweth not how that the city of the Ephesians is temple-keeper of the great
goddess Diana, and of the image which fell down from Jupiter? (v. 35. As if the thing were
not palpable. With this saying first he extinguished their wrath. "And of the Diopetes.
There was another sacred object (ieron) that was so called. Either he means the piece of
burnt earth or her image. This (is) a lie. "Seeing then that these things cannot be spoken
against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these
men, which are neither robbers of churches, nor yet blasphemers of your goddess. (v. 36,
37. All this however he says to the people; but in order that those (workmen) also might
become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with
him, have a matter against any man, the law is open, and there are deputies: let them
implead one another. But if ye enquire anything concerning other matters, it shall be
determined in a lawful assembly. For we are in danger to be called in question for this
day's uproar, there being no cause, for which (matter) we shall not be able to give an
account for this concourse. (v. 38-40. "A lawful assembly," he says, for there were three
assemblies according to law in each month; but this one was contrary to law.

8 Then he terrified them also by saying, "We are in danger to be called to account" for
sedition. But let us look again at the things said. 9 (Recapitulation. "After these things
were ended," it says, "Paul purposed in the Spirit, when he had passed through Macedonia
and Achaia, to go to Jerusalem," saying, "After I have been there, I must also see Rome.
(v. 21. He no longer speaks here after the manner of a man, or, He purposed to pass
through those regions, without tarrying longer. Wherefore does he send away Timothy and
Erastus? Of this I suppose he says, "Wherefore when we could no longer forbear, we thought
it good to be left at Athens alone. He sent away," it says, "two of those who ministered
to him" (1 Thess. iii. 1), both to announce his coming, and to make them more eager. "But
he himself tarried awhile in Asia. (v. 22. Most of all does he pass his time in Asia; and
with reason: there, namely, was the tyranny, of the philosophers. (Afterwards) also he
came and discoursed to them again. "And the same time" etc. (v. 23), for indeed the
superstition was excessive (a) "Ye both see and hear," so palpable was the result that was
taking place-"that not alone at Ephesus, but almost throughout all Asia, this Paul by
persuading hath turned away," not by violence: this is the way to persuade a city. Then,
what touched them closely, "that they be no gods which are made with hands. (v. 26. He
overturns, says he, our craft: (e) "From this work we have our wealth. Hath persuaded. How
did he persuade-he, a man of mean consideration?

10 How prevail over so great a force of habit? by doing what-by saying what? It is not for
a Paul (to effect this), it is not for a man. Even this is enough, that he said, "They are
no gods. Now if the impiety (of the heathen religions) was so easy to detect, it ought to
have been condemned long ago: if it was strong, it ought not to have been overthrown so
quickly. (b) For, lest they should consider within themselves (how strange), that a human
being should have such power as this, and if a human being has power to effect such
things, why then one ought to be persuaded by that man, he adds: (f) "not only is this our
craft in danger to be set at naught, but also," as if forsooth alleging a greater
consideration, "the temple of the great goddess Diana," etc. (c) "whom all Asia and the
world worshippeth. (v. 27. (g) "And when they heard, they were filled with wrath, and
shouted, Great is Diana of the Ephesians! (v. 28. For each city had its proper gods. (d)
They thought to make their voice a barrier against the Divine Spirit. Children indeed,
these Greeks! (h) And their feeling was as if by their voice they could reinstate the
worship of her, and undo what had taken place! "And the whole city," etc. (v. 29. See a
disorderly multitude! "And when Paul," etc. (v. 30. Paul then wished to enter in that he
might harangue them:

11 for he took his persecutions as occasions for teaching: "but the disciples suffered him
not. Mark, how great forethought we always find them taking for him. At the very first
they brought him out that they might not (in his person) receive a mortal blow; and yet
they had heard him say, "I must also see Rome. But it was providential that he so predicts
beforehand, that they might not be confounded at the event. But they would not that he
should even suffer any evil. "And certain of the Asiarchs besought him that he would not
enter into the theatre. Knowing his eagerness, they "besought him: so much did all the
believers love him.-"And they drew Alexander," etc. (v. 33. This Alexander, why did he
wish to plead? Was he accused? No, but it was to find an opportunity, and overturn the
whole matter, and inflame the anger of the people. "But when they knew that he was a Jew,
all with one voice about the space of two hours cried out, Great is Diana of the
Ephesians. (v. 34. Do you mark the inordinate rage? Well, and with rebuke does the town
clerk say, "What man is there that knoweth not how that the city of the Ephesians-" (v.
35) (coming to the point) which they were frightened about. Is it this, says he, that ye
do not worship her? And he does not say, "That knoweth not" Diana, but, "our city," that
it always worshipped her. "Seeing then that these things cannot be spoken against. (v. 36.

12 Why then do ye make a question about them, as if these things were not plain? (b) Then
he quietly chides them, showing that they had come together without reason. "And to do
nothing rashly" he says. Showing that they had acted rashly. (a) "For ye have brought
hither," etc. (v. 37. They wanted to make religion the pretext for what concerned their
own money-making: (c) and it was not right on account of private charges to hold a public
assembly. For he put them to a nonplus, and left them not a word to say for themselves.
"There being no cause," he says, "for this concourse, for which" (matter) "we shall not be
able to give the account. (v. 40. See how prudently, how cleverly, the unbelievers (act).
Thus he extinguished their wrath. For as it is easily kindled, so also is it easily
extinguished. "And when he had thus spoken," it says, "he dismissed the assembly. (v. 41.)

13 Seest thou how God permits trials, and by them stirs up and awakens the disciples, and
makes them more energetic? Then let us not sink down under trials: for He Himself will
"also make the way of escape, that we may be able to bear them. (1 Cor x. 13. Nothing so
makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts
the souls of believers: nothing is so seasonable for us teachers in order that the things
said by us may be heard. For the hearer when he is in ease is listless and indolent, and
seems to suffer annoyance from the speaker: but when he is in affliction and distress, he
falls into a great longing for the hearing. For when distressed in his soul, he seeks on
all sides to find comfort for his affliction: and the preaching brings no small comfort.
"What then," you will say, "of the Jews? How was it that in consequence of their
weakheartedness, they did not hear? Why, they were Jews, those ever weak and miserable
creatures: and besides, the affliction in their case was great, but we speak of affliction
in moderation. For observe: they expected to be freed from the evils that encompassed
them, and they fell into numberless greater evils: now this is no common distress to the
soul. Afflictions cut us off from the sympathy we have for the present world, as appears
in this, that we wish for death immediately, and cease to be loving of the body:

14 which very thing is the greatest part of wisdom, to have no hankering, no ties to the
present life. The soul which is afflicted does not wish to be concerned about many things:
repose and stillness are all it desired, content for its part to have done with the things
present, even though there be nothing else to follow. As the body when wearied and
distressed does not wish to indulge in amours, or gormandizing, but only to repose and lie
down in quiet; so the soul, harassed by numberless evils, is urgent to be at rest and
quiet. The soul which is at ease is (apt to be) fluttered, alarmed, unsettled: whereas in
this there is no vacuity, no running to waste: and the one is more manly, the other more
childish; the one has more gravity, in the other more levity. And as some light substance,
when it falls upon deep water, is tossed to and fro, just so is the soul when it falls
into great rejoicing. Moreover, that our greatest faults arise out of overmuch pleasure,
any one may see. Come, if you will, let us represent to ourselves two houses, the one
where people are marrying, the other where they are mourning: let us enter in imagination
into each: let us see which is better than the other. Why, that of the mourner will be
found full of seriousness (filosofiaj); that of the marrying person, full of indecency.

15 For look, (here are) shameful words, unrestrained laughter, more unrestrained motions,
both dress and gait full of indecency, words fraught with mere nonsense and foolery: in
short, all is ridicule there, all ridiculous. I do not say the marriage is this; God
forbid; but the accompaniments of the marriage. Then nature is beside itself in excess of
riot. Instead of human beings, those present become brute creatures, some neighing like
horses, others kicking like asses: such utter license, such dissolute unrestraint: nothing
serious, nothing noble: (it is) the devil's pomp, cymbals, and pipes, and songs teeming
with fornication and adultery. But not so in that house where there is mourning; all is
well-ordered there: such silence, such repose, such composure; nothing disorderly, nothing
extravagant: and if any one does speak, every word he utters is fraught with true
philosophy: and then the wonderful circumstance is, that at such times not men only, but
even servants and women speak like philosophers-for such is the nature of sorrow-and while
they seem to be consoling the mourner, they in fact utter numberless truths full of sound
philosophy. Prayers are there to begin with, that the affliction may stop there, and go no
further: many a one comforting the sufferer, and recitals without number of the many who
have the like cause for mourning. "For what is man? (they ask) (and thereupon) a serious
examination of our nature-"aye, then, what is man!

16 (and upon this) an impeachment of the life (present) and its worthlessness, a reminding
one another) of things to come, of the Judgment. (So from both these scenes) each returns
home: from the wedding, grieved, because he himself is not in the enjoyment of the like
good fortune; from the mourning, light-hearted, because he has not himself undergone the
like affliction, and having all his inward fever quenched. But what will you? Shall we
take for another contrast the prisons and the theatres? For the one is a place of
suffering, the other of pleasure. Let us again examine. In the former there is seriousness
of mind; for where there is sadness, there must needs be seriousness. He who aforetime was
rich, and inflated with his own importance, now will even suffer any common person to
converse with him, fear and sorrow, like some mightier fire, having fallen on his soul,
and softening down his harshness: then he becomes humble, then of a sad countenance, then
he feels the changes of life, then he bears up manfully against everything. But in a
theatre all is the reverse of this-laughter, ribaldry, devil's pomp, dissoluteness, waste
of time, useless spending of days, planning for extravagant lust, adultery made a study
of, practical training to fornication, schooling in intemperance, encouragement to
filthiness, matter for laughter, patterns for the practice of indecency. Not so the
prison: there you will find humbleness of mind, exhoration, incentive to seriousness,
contempt of worldly things;

17 (these) are all trodden under foot and spurned and, fear stands over (the man there),
as a schoolmaster over a child, controlling him to all his duties. But if you will, let us
examine in a different way. I should like you to meet a man on his return from a theatre,
and another coming out of prison; and while you would see the soul of the one fluttered,
perturbed, actually tied and bound, that of the other you would see enlarged, set free,
buoyant as on wings. For the one returns from the theatre, enfettered by the sight of the
women there, bearing about chains harder than any iron, the scenes, the words, the
gestures, that he saw there. But the other on his return from the prison, released from
all (bounds), will no longer think that he suffers any evil as comparing his own case with
that of (those) others. (To think) that he is not in bonds will make him thankful ever
after; he will despise human affairs, as seeing so many rich men there in calamity, men
(once) having power to do many and great things, and now lying bound there: and if he
should suffer anything unjustly, he will bear up against this also; for of this too there
were many examples there: he will be led to reflect upon the Judgment to come and will
shudder, seeing here (in the earthly prison) how it will be there.

18 For as it is with one here shut up in prison, so in that world also before the
Judgment, before the Day that is to come. Towards wife, children, and servants, he will be
more gentle. 19 Not so he that comes from the theatre: he will look upon his wife with
more dislike, he will be peevish with his servants, bitter towards his children, and
savage towards all. Great are the evils theatres cause to cities, great indeed, and we do
not even know that they are great. Shall we examine other scenes of laughter also, I mean
the feasts, with their parasites, their flatterers, and abundance of luxury, and (compare
with them) places where are the halt and blind? As before, in the former is drunkenness,
luxury, and dissoluteness, in the latter the reverse.-See also with regard to the body,
when it is hot-blooded, when it is in good case, it undergoes the quickest change to
sickness: not so, when it has been kept low. Then let me make my meaning clearer to
you:-let there be a body having plenty of blood, plenty of flesh, plump with good living:
this body will be apt even from any chance food to engender a fever, if it be simply idle.
But let there be another, struggling rather with hunger and hardship: this is not easily
overcome, not easily wrestled down by disease. Blood, though it may be healthy in us, does
often by its very quantity engender disease: but if it be small in quantity, even though
it be not healthy, it can be easily worked off. So too in the case of the soul, that which
leads an easy, luxurious life, has its impulses quickly swayed to sin:

20 for such a soul is next neighbor to folly, to pleasure, to vainglory also, and envy,
and plottings, and slanderings. Behold this great city of ours, what a size it is! Whence
arise the evils? is it not from those who are rich? is it not from those who are in
enjoyment? Who are they that "drag" men "before the tribunals? Who, that dissipate
properties? Those who are wretched and outcasts, or those who are inflated with
consequence, and in enjoyment? It is not possible that any evil can happen from a soul
that is afflicted. James ii. 6. Paul knew the gain of this: therefore he says,
"Tribulation worketh patience, and patience experience, and experience hope, and hope
maketh not ashamed. Rom. v. 3. Then let us not sink in our afflictions, but in all things
give thanks, that so we may get great gain, that we may be well-pleasing to God, who
permits afflictions. A great good is affliction: and we learn this from our own children:
for without affliction (a boy) would learn nothing useful. But we, more than they, need
affliction. For if there, when the passions (as yet) are quiet, (chastisement) benefits
them, how much more us, especially possessed as we are by so many! Nay, we behoove rather
to have schoolmasters than they: since the faults of children cannot be great, but ours
are exceeding great. Our schoolmaster is affliction.

21 Let us then not draw it down willingly upon ourselves, but when it is come let us bear
it bravely, being, as it is, always the cause of numberless good things; that so we may
both obtain grace from God, and the good things which are laid up for them that love Him,
in Christ Jesus our Lord, with Whom to the Father, together with the Holy Spirit, be
glory, might, honor, now and evermore, world without end. Amen.

HOMILY 43

1 ACTS XX. 1.-"And after the uproar was ceased, Paul called unto him the disciples, and
embraced them, and departed for to go into Macedonia." 2 There was need of much comforting
after that uproar. Accordingly, having done this, he goes into Macedonia, and then into
Greece. For, it says, "when he had gone over those parts, and had given them much
exhortation, he came into Greece, and there abode three months. And when the Jews laid
wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
(v. 2, 3. Again he is persecuted by the Jews, and goes into Macedonia. "And there
accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and
Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These
going before tarried for us at Troas. (v. 4, 5. But how does he call Timothy a man "of
Thessalonica? This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus
and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing
the way for him. "And we sailed away from Philippi after the days of unleavened bread, and
came unto them to Troas in five days; where we abode seven days. (v. 6. For it seems to me
that he made a point of keeping the feasts in the large cities. "From Philippi," where the
affair of the prison had taken place. This was his third coming into Macedonia, and it is
a high testimony that be bears to the Philippians, which is the reason why he makes some
stay there.

3 "And upon the day of the week, when the disciples came together to break bread, Paul
preached unto them, ready to depart on the morrow; and continued his speech until
midnight. (v. 7. It was then the (season between Easter and) Pentecost. See how everything
was subordinate to the preaching. It was also, it says, the Lord's day. Not even during
night-time was he silent, nay he discoursed the rather then, because of stillness. Mark
how he both made a long discourse, and beyond the time of supper itself. But the Devil
disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and
causing him to fall down. "And," it says, "there were many lights in the upper chamber,
where they were gathered together. And there sat in a window a certain young man named
Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down
with sleep, and fell down from the third loft, and was taken up dead. And Paul went down,
and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him.
When he therefore was come up again, and had broken bread, and eaten, and talked a long
while, even till break of day, so he departed. And they brought the young man alive, and
were not a little comforted. (v. 8-12. But observe, I pray you, the theatre, how crowded
it was: and the miracle, what it was. "He was sitting in a window," at dead of night.

4 Such was their eagerness to hear him! Let us take shame to ourselves! "Aye, but a Paul"
say you, "was discoursing then. Yes, and Paul discourses now, or rather not Paul, either
then or now, but Christ, and yet none cares to hear. No window in the case now, no
importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow
space here, nor any other such comfort. And the wonderful circumstance is, that though he
was a youth, he was not listless and indifferent; and though (he felt himself) weighed
down by sleep, he did not go away, nor yet fear the danger of falling down. It was not
from listlessness that he slumbered, but from necessity of nature. But observe, I beseech
you, so fervent was their zeal, that they even assembled in a third loft: for they had not
a Church yet. "Trouble not yourselves," he says. He said not, "He shall come to life
again, for I will raise him up: but mark the unassuming way in which he comforts them:
"for his life," says he, "is in him. When he was come up again, and had broken bread, and
eaten. This thing cut short the discourse; it did no harm, however. "When he had eaten,"
it says, "and discoursed a long while, even till break of day, so he departed. Do you mark
the frugality of the supper? Do you observe how they passed the whole night?

5 Such were their meals, that the hearers came away sober, and fit for hearing. But we, in
what do we differ from dogs? Do you mark what a difference (between us and those men)?
"And they brought the young man alive, and," it says, "were not a little comforted," both
because they received him back alive, and because a miracle had been wrought. "And we went
before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he
appointed, minding himself to go afoot. (v. 13. We often find Paul parting from the
disciples. For behold again, he himself goes afoot: giving them the easier way, and
himself choosing the more painful. He went afoot, both that he might arrange many matters,
and by way of training them to bear a parting from him. "And when he had joined us at
Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the
morrow, we come over against Chios"-then they pass the island-"and on the next day we
touched at Samos, and having stopped at Trogylium, on the following day we came to
Miletus. For Paul had determined to sail by Ephesus, because he would not spend the time
in Asia: for he hasted, if it were possible for him, to be in Jerusalem the day of
Pentecost. (v. 14-16. Why this haste? Not for the sake of the feast, but of the multitude.

6 At the same time, by this he conciliated the Jews, as being one that did honor the
feasts, wishing to gain even his adversaries: at the same time also he delivers the word.
Accordingly, see what great gain accrued, from all being present. But that the interests
of the people of Ephesus might not be neglected on that account, he managed for this in a
different way. But let us look over again what has been said. 7 (Recapitulation. "And
having embraced them," it says, "he departed for to go into Macedonia. (v. 1. By this
again he refreshed them (anekthsato), giving them much consolation. "And having exhorted"
the Macedonians, "with much discourse, he came into Greece. (v. 2. Observe how we
everywhere find him accomplishing all by means of preaching, not by miracles. "And we,
sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the
reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to
set all right in those parts also And yet Troas is not a large place: why then do they
pass seven days in it? Perhaps it was large as regarded the number of believers. And after
he had passed seven days there, on the following day he spent the night in teaching: so
hard did he find it to tear himself away from them, and they from him. "And when we came
together" it says, "to break bread. (v. 7-12. At the very time (of breaking bread) the
discourse having taken its commencement,(*) extended: as representing that they were
hungry, and it was not unseasonable: for the principal object (which brought them
together) was not teaching, but they came together "to break bread; discourse however
having come up, he prolonged the teaching. See how all partook also at Paul's table. It
seems to me, that he discoursed while even sitting at table, teaching us to consider all
other things as subordinate to this.

8 Picture to yourselves, I beseech you, that house with its lights, with its crowd, with
Paul in the midst, discoursing, with even the windows occupied by many: what a thing it
was to see, and to hear that trumpet, and behold that gracious countenance! But why did he
discourse during night time? Since "he was about to depart," it says, and was to see them
no more: though this indeed he does not tell them, they being too weak (to bear it), but
be did tell it to the others. At the same time too the miracle which took place would make
them evermore to remember that evening; so that the fall turned out to the advantage of
the teacher. Great was the delight of the hearers, and even when interrupted it was the
more increased. That (young man) was to rebuke all that are careless (of the word), he
whose death was caused by nothing else than this, that he wished to hear Paul. "And we
went before to ship," etc. (v. 13. Wherefore does the writer say where they came, and
where they went to? To show in the first place that he was making the voyage more
leisurely-and this upon human grounds-and sailing past (some): also (for the same reason
he tells) where he made a stay, and what parts he sailed past; (namely,) "that he might
not have to spend the time in Asia. (v. 16. Since had he come there, he could not have
sailed by;

9 he did not like to pain those who would have begged him to remain. "For he hasted," it
says, "if it were possible for him to keep the day of Pentecost in Jerusalem: and (this)
was not possible of he stayed). Observe, how he is also moved like other men. For
therefore it is that all this is done, that we may not fancy that he was above human
nature: (therefore) you see him desiring (something), and hasting, and in many instances
not obtaining (his object): for those great and holy men were partakers of the same nature
with us; it was in the will and purpose that they differed, and so it was that also they
attracted upon themselves the great grace they did. See, for instance, how many things
they order by an economy of their own. "That we give not offence" (2 Cor vi. 3) to those
who wish (to take offence), and, "That our ministry be not blamed. Behold, both an
irreproachable life and on the other hand condescension. This is (indeed to be ) called
economy, to the (very) summit and height (of it). For he that went beyond the commandments
of Christ, was on the other hand more humble than all. "I am made all things to all men,"
he says, "that I might gain all. (1 Cor. ix. 22. He cast himself also upon dangers, as he
says in another place; "In much patience, in afflictions, in necessities, in distresses,
in stripes in imprisonments. (2 Cor. vi. 4, 5.

10 And great was his love for Christ. For if there be not this, all else is superfluous,
both the economy (of condescending accommodation), and the irreproachable life, and the
exposing himself to dangers. "Who is weak," he says, "and I am not weak? Who is offended,
and I burn not? (2 Cor. xi. 29. These words let us imitate, and let us cast ourselves upon
dangers for our brethren's sake. Whether it be fire, or the sword, cast thyself on it,
beloved, that thou mayest rescue (him that is) thy member: cast thyself, be not afraid.
Thou art a disciple of Christ, Who laid down His life for His brethren: a fellow-disciple
with Paul, who chose to suffer numberless ills for his enemies, for men that were warring
against him; be thou filled with zeal, imitate Moses. He saw one suffering wrong, and
avenged him; he despised royal luxury, and for the sake of those who were afflicted he
became a fugitive, a wanderer, lonely and deserted; he passed his days in a foreign land;
and yet he blamed not himself, nor said, "What is this? I despised royalty, with all that
honor and glory: I chose to avenge those who were wronged, and God hath overlooked me: and
not only hath He not brought me back to my former honor, but even forty years am I passing
in a foreign land. Truly, handsomely have I received my wages, have I not! But nothing of
the kind did he say or think. So also do thou:

11 be it that thou suffer any evil for doing good, be it that (thou have to wait) a long
time, be not thou offended, be not discomposed: God will of a surety give thee thy reward.
The more the recompense is delayed, the more is the interest of it increased. Let us have
a soul apt to sympathize, let us have a heart that knows how to feel with others in their
sorrows: no unmerciful temper (wmon), no inhumanity. 12 Though thou be able to confer no
relief, yet weep thou, groan, grieve over what has happened: even this is not to no
purpose. If it behooves us to feel for those who are justly punished by God, much more for
those who suffer unjustly at the hands of men. (They of) "Aenan," it saith, "came not
forth to mourn for the house which was near her" (Micah i. 11): they shall receive pain,
"in return for that they built for derision. And again, Ezekiel makes this an accusation
against them, that they did not grieve for (the afflicted). (Ezek. xvi. 2. What sayest
thou, O Prophet? God punisheth, and shall I grieve for those that He is punishing? Yea
verily: for God Himself that punisheth wisheth this: since neither does He Himself wish to
punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will
say, "If they are justly punished, we ought not to grieve. Why, the thing we ought to
grieve for is this-that they were found worthy of punishment. Say, when thou seest thy son
undergoing cautery or the knife, dost thou not grieve? and sayest thou not to thyself,
"What is this? It is for health this cutting, to quicken his recovery; it is for his
deliverance, this burning? but for all that, when thou hearest him crying out, and not
able to health being restored is not enough to carry off the shock to nature.

13 So also in the case of these, though it be in order to their health that they are
punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are
cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep,
that they were sick, that they needed such a mode of cure. If it be for crowns that any
suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when
it is for punishment that one suffers justice, then weep, then groan. Such was the part
the prophets acted; thus one of them said, "Ah! Lord, dost thou destroy the residue of
Israel? (Ezek. ix. 8. We see men-slayers, wicked men, suffering punishment, and we are
distressed, and grieve for them. Let us not be philosophical beyond measure: let us show
ourselves pitiful, that we may be pitied; there is nothing equal to this beautiful trait:
nothing so marks to us the stamp of human nature as the showing pity, as the being kind to
our fellow-men. In fact, therefore do the laws consign to public executioners the whole
business of punishment: having compelled the judge to punish so far as to pronounce the
sentence, thereafter they call forth those to perform the act itself. So true is it, that
though it be justly done, it is not the part of a generous (filosofou) soul to inflict
punishment, but it requires another sort of person for this:

14 since even God punishes not by His own hand, but by means of the angels. Are they then
executioners, the angels? God forbid: I say not this, but they are avenging powers. When
Sodom was destroyed, the whole was done by them as the instruments: when the judgments in
Egypt were inflicted, it was through them. For, "He sent," it says, "evil angels among
them. (Psalm lxxviii. 50. But when there is need of saying, God does this by Himself:
thus, He sent the Son:-(b) but, "He that receiveth you, receiveth Me, and he that
receiveth Me, receiveth Him that sent Me. (Matt. x. 40. (a) And again He saith, "Then will
I say unto the angels, Gather together them that do iniquity, and cast them into the
furnace. (Matt. xiii. 30, xiii. 41, xiii. 42. But concerning the just, not so. (c) And
again, "Bind him hand and foot, and cast him into outer darkness. (Matt. xxii. 13. Observe
how in that case His servants minister: but when the point is to do good, see Himself
doing the good, Himself calling: "Come, ye blessed of My Father, inherit the Kingdom
prepared for you. (Matt. xxv. 34. When the matter is, to converse with Abraham, then
Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge
raising up those who are to punish. "Thou hast been faithful over a few things, I will
make thee ruler over many things" (Matt. xxv. 21); I (will make thee):

15 but that other, not Himself, but His servants bind. Knowing these things, let us not
rejoice over those who are suffering punishment, but even grieve: for these let us mourn,
for these let us weep, that for this also we may receive a reward. But now, many rejoice
even over those who suffer evil unjustly. But not so, we: let us show all sympathy: that
we also may have God vouchsafed us, through the grace and mercy of His only-begotten Son,
with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever,
world without end. Amen.

HOMILY 44

1 ACTS XX. 17-21.-"And from Miletus he sent to Ephesus, and called the elders of the
Church. And when they were come to him, he said unto them, Ye know, from the first day
that I came into Asia, after what manner I have been with you at all seasons, serving the
Lord with all humility of mind, and with many tears, and temptations, which befell me by
the lying in wait of the Jews: and how I kept back nothing that was profitable unto you,
but have showed you, and have taught you publicly, and from house to house, testifying
both to the Jews, and also to the Greeks, repentance toward God and faith toward our Lord
Jesus Christ." 2 See him, hasting to sail by, and yet not overlooking them, but taking
order for all. Having sent for the rulers, through those he discourses to them (the
Ephesians): but it is worthy of admiration, how finding himself under a necessity of
saying certain great things about himself, he tries to make the least he can of it
(peirata metriazein). "Ye know. For just as Samuel, when about to deliver up the
government to Saul says in their presence, "Have I taken aught of your hands? Ye are
witnesses, and God also" (1 Sam. xii. 3, 1Sam. xii. 5); (so Paul here). David also, when
disbelieved, says, "I was with the flock keeping my father's sheep: and when the bear
came, I scared her away with my hands" (1 Sam. xvii. 34, xvii. 35): and Paul himself too
says to the Corinthians "I am become a fool; ye have compelled me. (2 Cor. xii. 11. Nay,
God Himself also does the same, not speaking of himself upon any and every occasion, but
only when He is disbelieved, then He brings up His benefits. Accordingly, see what Paul
does here: first he adduces their own testimony: that you may not imagine his words to be
mere boasting, he calls the hearers themselves as witnesses of the things he says, since
he was not likely to speak lies in their presence. This is the excellence of a teacher, to
have for witnesses of his merits those who are his disciples.

3 And what is wonderful, Not for one day nor for two, says he, have I continued doing
this. He wishes to cheer them for the future, that they may bravely bear all things, both
the parting from him, and the trials about to take place-just as it was in the case of
Moses and Joshua. And see how he begins: "How I have been with you the whole time, serving
the Lord with all humility of mind. Observe, what most becomes rulers: "hating pride"
(Exod. xviii. 21,LXX.), says (Moses): which (qualification) is especially in point for
rulers, because to them there is (almost) a necessity of becoming arrogant. This
(humility) is the groundwork of all that is good, as in fact Christ saith, "Blessed are
the poor in spirit. (Matt. v. 3. And (here) not simply, "with humility of mind," but,
"with all humility. For there are many kinds of humility, in word and in action, towards
rulers, and toward the ruled. Will you that I mention to you some kinds of humility? There
are some who are lowly towards those who are lowly, and high towards the high: this is not
the character of humility. Some then are such. Then, that he may not seem to be arrogant,
he lays a foundation beforehand, removing that suspicion: For, "if, says he, I have acted
`with all humility of mind,' it is not from arrogance that I say the things I say. Then
for his gentleness, ever with much condescension making them his fellows.

4 "With you," he says, "have I been, serving the Lord; he makes the good works common to
them with himself: none of it his own peculiar. "What? (you will say) "why, against God
could he possibly bear himself arrogantly? And yet there are many who do bear themselves
arrogantly against God: but this man not even against his own disciples. This is the merit
of a teacher, by his own achievements of virtue to form the character of his disciples.
Then for his fortitude, upon which also he is very concise. "With many tears," he says,
"and temptations which befell me by the lying in wait of the Jews. Do you see that he
grieves at their doings? But here too he seems to show how sympathizing he was: for he
suffered for those who were going to perdition, for the doers themselves: what was done to
himself, he even rejoiced at it; for he belonged to that band which "rejoiced that they
were counted worthy to suffer shame for that Name (Acts v. 41): and again he says, "Now I
rejoice in my sufferings for you" (Col. i. 24): and again, "For our light affliction,
which is but for the moment, worketh for us a far more exceeding and eternal weight of
glory. (2 Cor. iv. 17). These things, however, he says, by way of making the least of his
merits (metriazwn). But there he show his fortitude, not so much of daring, as of
enduring: "I," says he, "have been evil entreated, but it was with you:

5 and what is indeed the grievous part of the business, at the hands of Jews. Observe, he
puts here both love and fortitude. Mark, here, I pray you, a character of teaching: "I
kept back nothing," he says, ungruding fulness, unshrinking promptness-" of what was
profitable unto you : because there were things which they did not need to learn. For as
the hiding some things would have been like grudging, so the saying all things would be
folly. This is why he adds, "that was profitable unto you. But have showed you, and have
taught you : have not only said, but also taught: not doing this either as a mere matter
of form. For that this is what he means, observe what he says: "publicly, and from house
to house: thereby representing the exceeding toil, the great earnestness and endurance.
"Both Jews, and Greeks. Not (addressing myself) to you alone. "Testifying: here, the
boldness of speech: and that, even though we do no good, yet we must speak: for this is
the meaning of "testifying," when we speak to those who do not pay attention: and so the
word diamarturasqai is for the most part used. "I call heaven and earth to witness" (Deut.
iv. 26), diamarturomai, Moses, says: and now Paul himself, Diamarturomenoj "both to Jews
and Greeks repentance toward God. What testifiest thou? That they should be careful about
their manner of life: that they should repent, and draw near to God.

6 "Both to Jews and Greeks"-for neither did the Jews know Him-both by reason of their
works, he says, "repentance towards God," and, by reason that they knew not the Son, he
adds, "and faith in the Lord Jesus" To what end, then, sayest thou these things? to what
end dost thou put them in mind of them? What has come of it? hast thou anything to lay to
their charge? Having first alarmed their feeling, then he adds, "And now, behold, I go
bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there:save
that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
But none of these things move me, neither count I my life dear unto myself, so that I
might finish my course with joy, and the ministry, which I have received of the Lord
Jesus, to testify the Gospel of the grace of God. (v. 22-24). Wherefore says he this? By
way of preparing them to be always ready to meet dangers, whether seen or unseen, and in
all things to obey the Spirit. He shows that it is for great objects that he is led away
from them. "Save that the Holy Ghost," he says, me, "in every city witnesseth to me
saying"-to show that he departs willingly; that (see Hom. xlv. p. 273) you may not imagine
it any bond or necessity, when he says, "bound in the Spirit-that in every city bonds and
afflictions await me.

7 Then also he adds this, "I count not my life dear, until I shall have fulfilled my
course and the ministry, which I received of the Lord Jesus. Until I shall have finished
my course, says he, with joy. Do you mark how (clearly) these were the words not of one
lamenting, but of one who forbore to make the most (of his troubles) (metriazontoj) of one
who would instruct those (whom he addressed), and sympathize with them in the things which
were befalling He says not, "I grieve indeed, but one must needs bear it: "but," says he,
"of none of those things do I make account, neither do I have," i. e. account "my life
dear to me. Why this again? not to extol himself, but to teach them, as by the former
words, humility, so by these, fortitude and boldness: "I have it not precious," i.e. "I
love it not before this: I account it more precious to finish my course, to testify. And
he says not, "to preach," "to teach"-but what says he? "to testify (diamarturasqai)-the
Gospel of the grace of God. He is about to say something more uncomfortable
(fortikwteron), namely, "I am pure from the blood of all men (because on my part) there is
nothing lacking: he is about to lay upon them the whole weight and burden: so he first
mollifies their feelings by saying, "And now behold I know that ye shall see my face no
more. The consolation is twofold:

8 both that "my face ye shall see no more," for in heart I am with you: and that it was
not they alone (who should see him no more): for, "ye shall see my face no more, ye all,
among whom I have gone about preaching the Kingdom. So that he may well (say), "Wherefore
I take you to record (read dio mart. for diamart.),-seeing I shall be with you no more-"
that I am pure from the blood of all men. (v. 26. Do you mark how he terrifies them, and
troubled and afflicted as their souls are, how hard he rubs them (epitribei)? But it was
necessary. "For I have not shunned," he says, "to declare unto you all the counsel of God.
(v. 27. Why then, he who does not speak, has blood to answer for: that is, murder! Nothing
could be more terrifying than this. He shows that they also, if they do it not, have blood
to answer for. So, whereas he seems to be justifying himself, in fact he is terrifying
them. "Take heed therefore unto yourselves, and to all the flock, over the which the Holy
Ghost hath made you overseers (or, bishops) to feed the Church of God (see note 3), which
He hath purchased with His own blood. (v. 28. Do you mark? he enjoins them two things.
Neither success in bringing others right of itself is any gain-for, I fear, he says, "lest
by any means, when I have preached to others, I myself should be a cast-away" (1 Cor.

9 ix. 27); nor the being diligent for one's self alone. For such an one is selfish, and
seeks his own good only, and is like to him who buried his talent. "Take heed to
yourselves: this he says, not because our own salvation is more precious than that of the
flock, but because, when we take heed to ourselves, then the flock also is a gainer. "In
which the Holy Ghost hath made you overseers, to feed the Church of God. See, it is from
the Spirit ye have your ordination. This is one constraint: then he says, "To feed the
Church of the Lord. Lo! another obligation: the Church is the Lord's. And a third: "which
He hath purchased with His own blood. It shows how precious the concern is; that the peril
is about no small matters, seeing that even His own blood He spared not. He indeed, that
he might reconcile those who were enemies, poured out even His blood: but thou, even when
they are become thy friends, art not able to retain them. "For I know this, that after my
departing shall grievous wolves enter in among you, not sparing the flock. (v. 29. Again
he engages (enistrefei) them from another quarter, from the things which should come
after: as when he says, "We wrestle not against flesh and blood. After my departing," he
says, "grievous wolves shall enter in among you" (Eph. vi. 12); twofold the evil, both
that he himself would not be present, and that others would assail them.

10 "Then why depart, if thou knowest this beforehand? The Spirit draws me, he says. Both
"wolves," and "grievous, not sparing the flock; and what is worse, even "from among your
own selves: the grievous thing (this), when the war is moreover an intestine war. The
matter is exceeding serious, for it is "the Church of the Lord : great the peril for with
blood He redeemed it: mighty the war, and twofold. "Also of your own selves shall men
arise, speaking perverse things, to draw away disciples after them. (v. 30. "How then?
what comfort shall there be? "Therefore watch, and remember, that by the space of three
years I ceased not to warn every one night and day with tears. (v. 31. See how many strong
expressions are here: "with tears," and "night and day," and "every one. For it was not
that if he saw many, then he came in (to the work), but even were it for a single soul, he
was capable of doing everything (for that one soul). So it was, in fact, that he compacted
them together (unekrothsen) (so firmly as he did). "Enough done on my part: three years
have I remained: they had establishing enough, he says; enough of roofing. "With tears,"
he says. Seest thou that the tears were on this account? The bad man grieves not: grieve
thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of
food, he also is incited to do the same:

11 so likewise here, when he sees thee weeping, he is softened: he will be a good and
great man. 12 (Recapitulation. "Not knowing," he says, "the things that shall befall me.
(v. 22, 23. Then is this why thou departest? By no means; on the contrary (I know that),
"bonds and afflictions await me. That (there are) trials, I know, but of what kind I know
not: which was more grievous. "But none of these things move me" (v. 24): for do not
suppose that I say these things as lamenting them: for "I hold not my own life dear. It is
to raise up their minds that he says all this, and to persuade them not only not to flee,
but also to bear nobly. Therefore it is that he calls it a "course" and a "ministry," on
the one hand, showing it to be glorious from its being a race, on the other, showing what
was due from it, as being a ministry. I am a minister: nothing more. Having comforted
them, that they might not grieve that he was so evil entreated, and having told them that
he endured those things "with joy," and having shown the fruits of them, then(and not
before)he brings in that which would give them pain, that he may not overwhelm their
minds. "And now behold," etc. "Wherefore I take you to record, that I am pure from the
blood of all men, because I have not shrunk from declaring unto you the whole counsel of
God" (v. 25-27): * * * that (counsel) which concerns the present matter. "For I know
this," etc. (v. 29.

13 "What then," someone might say, "thinkest thou thyself so great? if thou shouldest
depart, are we to die? I say not this, he replies, that my absence causeth this: but what?
That there should rise up against you certain of another sort: he says not, "because of my
departing," but "after my departing: that is, after his going on his journey.-And yet this
thing has happened already: much more (then will it happen) hereafter. Then we have the
cause, "to draw away disciples after them. (v. 30). That there are heresies, this is the
cause, and no other than this. Then comes also consolation. But if He "purchased" it "with
His own blood," He will assuredly stand forward in its defence. "Night and day," he says,
"I cease not to warn with tears. (v. 31. This might well be said in our case also: and
though the speech seems to refer peculiarly to the teachers, it is common also to the
disciples. For what, though I speak and exhort and weep night and day, while the disciple
obeys not? Therefore it is that he says, "I take you to record: since also himself says,
"I am pure from the blood of all men: for I have not shunned to declare unto you. (v. 26,
27. Why then, this only is to be a teacher, to declare, to preach, to instruct, shrink
from nothing, to exhort night and day: but if, while one is doing all this, nothing comes
of it, ye know what remains. Then ye have another justification:

14 "I am pure from the blood of all men. Think not that these words are spoken to us only:
for indeed this speech is addressed to you also, that ye should attend to the things
spoken, that ye should not start away from the hearing. What can I do? Lo! each day I rend
myself with crying out, "Depart from the theatres: and many laugh at us: "Desist from
swearing, from covetousness: numberless are our exhortations, and there is none to hear
us. But I do not discourse during night? Fain would I do this also in the night time, and
at your tables, if it were possible that one could be divided into ten thousand pieces, so
as to be present with you and discourse. But if once in the week we call to you, and ye
shrink back, and some of you do not even come here, and you that do come, depart having
received no profit,-what shall we do? Many I know even sneer at us, that we are forever
discoursing about the same things: so wearisome are we become to you by very satiety. But
for this not we are to blame, but the hearers may thank themselves. For he indeed who is
making good progress, rejoices to hear the same things always; it seems to be his praises
that he hears spoken: but he who does not wish to get on, seems even to be annoyed, and
though he hear the same thing but twice, it seems to him that he is hearing it often.

15 "I am pure," he says, "from the blood of all men. (v. 26. This was fit and proper for
Paul to say, but we dare not say it, conscious as we are of numberless faults. Wherefore
for him the ever vigilant, ever at hand, the man enduring all things for the sake of the
salvation of his disciples, it was fit and proper to say this: but we must say that of
Moses, "The Lord was wroth with me for your sakes" (Deut. iii. 26), because ye lead us
also into many sins. For when we are dispirited at seeing you make no progress, is not the
greater part of our strength struck down? For what, I ask you has been done? Lo! by the
grace of God we also have now passed the space of three years, not indeed night and day
exhorting you, but doing this, often every third day, or every seventh. What more has come
of it? We accuse, we rebuke, we weep, we are in anguish, although not openly, yet in
heart. But those (inward) tears are far more bitter than these (outward ones): for these
indeed bring a kind of relief to the feelings of the sorrowful, whereas those aggravate
it, and bind it fast. Since when there is any cause of grief, and one cannot give vent to
the sorrow, lest he should seem to be vainglorious, think what he suffers!

16 Were it not that people would tax me with excessive love of display, you would see me
each day shedding fountains of tears: but to those my chamber is witness, and my hours of
solitude. For believe me I have (at times) despaired of my own salvation, but from my
mourning on your account, I have not even leisure to bemoan my own evils: so entirely are
ye all in all to me. And whether I perceive you to be advancing, then, for very delight, I
am not sensible of my own evils: or whether I see you not advancing, such is my grief, I
again dismiss my own cares from my thoughts: brightening up on account of your good
things, though I myself have evils without number, and saddened on account of your painful
things, though my own successes are without number. For what hope is there for the
teacher, when his flock is destroyed? What kind of life, what kind of expectation is there
for him? With what sort of confidence will he stand up before God? what will he say? For
grant that he has nothing laid to his charge, has no punishment to suffer, but is "pure
from the blood of all men : yet even so will he suffer a grief incurable: since fathers
also though they be not liable to be called to account for their children's sins,
nevertheless have grief and vexation. And this profits them nothing, nor shields them
(proistatai).

17 "For it is they that watch for our souls, as those that must give account. (Heb. xiii.
17. This seems to be a fearful thing: to me this gives no concern after your destruction.
For whether I give account, or not, it is no profit to me. Might it be, that ye were
saved, and I to give account because of you: ye saved, and I charged with not having
fulfiled my part! For my anxiety is not that you should be saved through me as the means,
but only that you should be saved, no matter by what person as the instrument. Ye know not
the pangs of spiritual childbirth, how overpowering they are; how he who is in travail
with this birth, would rather be cut into ten thousand pieces, than see one of those to
whom he has given birth perishing and undone. Whence shall we persuade you? By no other
argument indeed, but by what has been done, in all that regards you we shall clear
ourselves. We too shall be able to say, that in nothing have we "shrunk from declaring" to
you the whole truth: nevertheless we grieve: and that we do grieve, is manifest from the
numberless plans we lay and contrivances we devise. And yet we might say to ourselves,
What matters it to me? I have done my part, "I am pure from" (their) "blood: but this is
not enough for comfort.

18 If we could tear open our heart, and show it to you, ye would see with what largeness
it holds (you) within it, both women and children and men; for such is the power of love,
that it makes the soul more spacious than the heaven. "Receive us," says (Paul): "we have
wronged no man, ye are not straitened in us. (2 Cor. vii. 2; vi. 12. He had all Corinth in
his heart, and says, "Ye are not straitened: be ye also enlarged (2 Cor. vi. 13); but I
myself could not say this, for I well know, that ye both love me and receive me. But what
is the profit either from my love or from yours, when the things pertaining to God thrive
not in us? It is a ground for greater sorrow, an occasion of worse mischief (lumhj, al.
luphj). I have nothing to lay to your charge: "for I bear you record, that, if it had been
possible, ye would have plucked out your own eyes, and have given them to me. (Gal. iv.
15. "We yearn not only to give you the Gospel, but also our own souls. (1 Thess. ii. 8. We
are loved and we love (you): but this is not the question. But let us love Christ, "for
the first commandment is, Thou shalt love the Lord thy God: and the second is like unto
it, And thy neighbor as thyself. (Matt. xxii. 37-39. We have the second, we need the
first: need the first, exceedingly, both I and you.

19 We have it, but not as we ought. Let us love Him: ye know how great a reward is laid up
for them that love Christ: let us love Him with fervor of soul, that, enjoying his
goodwill, we may escape the stormy waves of this present life, and be found worthy to
obtain the good things promised to them that love Him, through the grace and mercy of His
only-begotten Son, with whom to the Father, together with the Holy Ghost, be glory, might,
honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 45

1 ACTS XX. 32.-"And now, brethren, I commend you to God, and to the word of His grace,
which is able to build you up, and to give you an inheritance among all them that are
sanctified." 2 What he does when writing in an Epistle, this he does also when speaking in
council: from exhorting, he ends with prayer: for since he had much alarmed them by
saying, "Grievous wolves shall enter in among you" (v. 29), therefore, not to overpower
them, and make them lose all self-possession, observe the consolation (he gives). "And
now," he says, as always, "I commend you, brethren, to God, and to the word of His grace:
that is, to His grace: it is grace that saveth. He constantly puts them in mind of grace,
to make them more earnest as being debtors, and to persuade them to have confidence.
"Which is able to build you up. He does not say, to build, but, "to build up," showing
that they had (already) been built. Then he puts them in mind of the hope to come; "to
give you an inheritance," he says, "among all them which are sanctified. Then exhortation
again: "I have coveted no man's silver, or gold, or apparel. (v. 33. He takes away that
which is the root of evils, the love of money. "Silver, or gold," he says. He says not, I
have not taken, but, not even "coveted. No great thing this, but what follows after is
great. "Yea, ye yourselves know, that these hands have ministered unto my necessities, and
to them that were with me. I have showed you all things, how that so laboring, ye ought to
support the weak. (v. 34, 35. Observe him employed in work and not simply that, but
toiling.

3 "These hands have ministered unto my necessities, and to them that were with me: so as
to put them to shame. And see how worthily of them. For he says not, Ye ought to show
yourselves superior to money, but what? "to support the weak"-not all
indiscriminately-"and to hear the word of the Lord which He spake, It is more blessed to
give than to receive. For lest any one should think that it was spoken with reference to
them, and that he gave himself for an ensample, as he elsewhere says, "giving an ensample
to you" (Phil. iii. 17), he added the declaration of Christ, Who said, "It is more blessed
to give than to receive. He prayed over them while exhorting them: he shows it both by
action,-"And when he had thus spoken, he kneeled down, and prayed with them all," (v.
36)-he did not simply pray, but with much feeling: (katanucewj): great was the
consolation-and by his saying, "I commend you to the Lord. And they all wept sore, and
fell on Paul's neck and kissed him, sorrowing most of all for the words which he spake,
that they should see his face no more. (v. 37, 38. He had said, that "grievous wolves
should enter in; had said, "I am pure from the blood of all men: and yet the thing that
grieved them most of all was this, "that they should see him no more: since indeed it was
this that made the war grievous. "And they accompanied them," it says, "unto the ship.

4 And it came to pass, that after we had torn ourselves from them"-so much did they love
him, such was their affection towards him-"and had launched, we came with a straight
course unto Coos, and the day following unto Rhodes, and from thence unto Patara: and
finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had
discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre"
(Acts xxi. 1-3): he came to Lycia, add having left Cyprus, he sailed down to Tyre-"for
there the ship was to unlade her burden. And finding disciples, we tarried there seven
days: who said to Paul through the Spirit, that he should not go up to Jerusalem. (v. 4.
They too prophesy of the afflictions. It is so ordered that they should be spoken by them
also, that none might imagine that Paul said those things without cause, and only by way
of boasting. And there again they part from each other with prayer. "And when we had
accomplished those days, we departed, and went our way; and they all brought us on our
way, with wives and children, till we were out of the city: and we kneeled down on the
shore, and prayed. And when we had taken our leave one of another, we took ship; and they
returned home again. And when we had finished our course from Tyre, we came to Ptolemais,
and saluted the brethren, and abode with them one day.

5 And the next day we that were of Paul's company departed, and came unto Caesarea: and we
entered into the house of Philip the evangelist, which was one of the seven; and abode
with him. (v. 5-8. Having come to Caesarea, it says, we abode with Philip, which was one
of the seven. "And the same man had four daughters, virgins, which did prophesy. (v. 9.
But it is not these that foretell to Paul, though they were prophetesses; it is Agabus.
"And as we tarried there many days, there came down from Judea a certain prophet, named
Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and
feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man
that owneth this girdle, and shall deliver him into the hands of the Gentiles. (v. 10, 11.
He who formerly had declared about the famine, the same says, This "man, who owneth this
girdle, thus shall they bind. (ch. xi. 28. The same that the prophets used to do,
representing events to the sight, when they spoke about the captivity-as did Ezekiel-the
same did this (Agabus). "And," what is the grievous part of the business, "deliver him
into the hands of the Gentiles. And when we heard these things, both we, and they of that
place, besought him not to go up to Jerusalem. (v. 12. Many even besought him not to
depart, and still he would not comply.

6 "Then Paul answered, What mean ye to weep and to break mine heart? (v. 13. Do you mark?
Lest, having heard that saying, "I go bound in the Spirit" (ch. xx. 22), you should
imagine it a matter of necessity, or that he fell into it ignorantly, therefore these
things are foretold. But they wept, and he comforted them, grieving at their tears. For,
"what mean ye," he says, "to weep and to break my heart? Nothing could be more
affectionate: because he saw them weeping, he grieved, he that felt no pain at his own
trials. "For I am ready not to be bound only, but also to die at Jerusalem for the name of
the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the
Lord be done. (v. 13, 14. Ye do me wrong in doing this: for do I grieve? Then they ceased,
when he said, "to break my heart. I weep, he says, for you, not on account of my own
sufferings: as for those (men), I am willing even to die for them. But let us look over
again what has been said.

7 (Recapitulation. "Silver, or gold, or apparel," etc. (ch. xx. 33, 34; 1 Cor. ix; 2 Cor.
xi. So then, it was not in Corinth only that they did this -they that corrupted the
disciples, but in Asia as well. But he nowhere casts this up as a reproach to the
Ephesians, when writing to them. And why? Because he did not fall upon any subject that
obliged him to speak of this. But to the Corinthians he says, "My boasting has not been
stopped in the regions of Achaia. (2 Cor. xi. 10. And he does not say, Ye did not give to
me; but, "Silver, or gold, or apparel, I coveted not," that it might not seem to be their
doing, that they had not given. And he does not say, From no man have I coveted the
necessaries of life, that again it might not look like accusing them: but he covertly
hints as much, seeing that he provided subsistence for others as well as himself. See how
he worked with earnestness, "night and day" discoursing (to others), "with tears warning
each one of them. (v. 31. (Here) again he puts them in fear: "I have showed you all
things," he says: ye cannot take refuge in the plea of ignorance: "have shown you" by
works "how that so laboring ye ought to work. And he does not say, that to receive is bad,
but that not to receive is better. For, "remember," he says, "the words of the Lord which
he spake:

8 It is more blessed to give than to receive. (v. 35. And where said He this? Perhaps the
Apostles delivered it by unwritten tradition; or else it is plain from (recorded sayings,
from) which one could infer it. For in fact here he has shown both boldness in meeting
dangers, sympathy with those over whom he ruled, teaching with (unshrinking) boldness,
humility, (voluntary) poverty: but, what we have here is even more than that poverty. For
if He says there (in the Gospel), "If thou wilt be perfect, sell what thou hast and give
to the poor" (Matt. xix. 21), when, besides receiving nothing himself, he provides
sustenance for others also, what could equal this? It is one degree to fling away one's
possessions; a second, to be sufficient for the supply of one's own necessities: a third,
to provide for others also; a fourth, for one (to do all this) who preaches and has a
right to receive. So that here is a man far better than those who merely forego
possessions. "Thus it is right to support the weak: this is (indeed) sympathy with the
weak; for to give from the labors of others, is easy. "And they fell on his neck," it
says, "and wept. (v. 37. He shows their affection also by saying, "Upon his neck," as
taking a last and yet a last embrace, such was the love they conceived from his discourse,
such the spell of love that bound them.

9 For if we groan when simply parting from each other, although we know that we shall
receive one another back again, what a tearing away of themselves it must have been to
them! Methinks Paul also wept. "Having torn ourselves away," he says: he shows the
violence of it by saying, "having torn ourselves away from them. And with reason:
otherwise they could never have got to sea. What means, "We came with a straight course
unto Coos? Instead of saying, "we did not go round nor make stay in other places. Then
"unto Rhodes. (ch. xxi. 1. See how he hastes on. And finding a ship sailing over unto
Phenicia. (v. 2. Possibly that ship (in which they had come) was making a stay there:
wherefore they shifted to another, and not having found one going to Caesarea, but
(finding this) for Phenice, they embarked in it (and pursued their voyage), having left
Cyprus also and Syria: but the expression, "having left it on the left hand," is not said
simply (in that meaning), but that they made speed not to get to Syria either. "We landed
at Tyre. (v. 3. Then they tarry with the brethren seven days. Now that they were come near
to Jerusalem, they no longer run. (b) "Who said to Paul through the Spirit, that he should
not go up to Jerusalem. (v. 4. Observe how, when the Spirit does not forbid, he complies.
They said, "Adventure not thyself into the theatre, and he did not adventure" (ch. xix.
31):

10 often they bore him off (from dangers), and he complied: again he escaped by a window:
and now, though numberless persons, so to say, beseech him, both those at Tyre and those
at Caesarea, weeping also and predicting numberless dangers, he refuses to comply. And yet
it is not (merely), they predicted the dangers, but "said by the Spirit. If then the
Spirit bade, why did he gainsay? "By the Spirit," that is, they knowing "by the Spirit"
(what would be the consequences, said to him): for of course it does not mean that the
exhortation they made was by the Spirit. For they did not simply foretell to him the
dangers (through the Spirit), but (added of themselves) that it behooved him not to go up-
sparing him. But "after we had accomplished the days," i. e. had fulfilled the appointed
days, "we separated, and went on our way: they all bringing us on our way with wives and
children. (v. 5.)-See how great was the entreaty. And again they part with prayer. Also in
Ptolemais they stay one day, but in Caesarea many. (v. 6-8. (a) Now that they are near to
Jerusalem, they no longer hurry. For observe, I pray you, all the days. "After the day of
unleavened bread" they came "to Troas in five days" (ch. xx. 6); then they there spent
"seven; in all, twelve: then to "Thasos," to "Mytilene," to "Trogylium" and "over against
Chios," and to "Samos" and "Miletus" (ib. 13-17); eighteen in all. Then to "Cos," to
"Rhodes," to "Patara," twenty-one:

11 then say five to "Tyre; twenty-six: there "seven; thirty-three; "Ptolemais," thirty-
four; then to "Caesarea, many days" (ch. xxi. 1-10); and then, thereafter, the prophet
puts them up thence. (c) When Paul has heard that he has to suffer numberless perils, then
he is in haste, not flinging himself upon the dangers but accounting it to be the command
of the Spirit. (e) And Agabus does not say, "They shall bind" Paul, that he may not seem
to speak upon agreement (with Paul), but "the man that owneth this girdle" (v. 11)-so then
he had a girdle also. But when they could not persuade him-this was why they wept-then
they "held their peace. Do you mark the resignation? do you mark the affection? "They held
their peace," it says, "saying, The will of the Lord be done. (v. 12-14. (g) 12 The Lord,
say they, Himself will do that which is pleasing in his sight. For they perceived that it
was the will of God. Else Paul would not be so bent (upon going)-he that on all (other
occasions delivers himself out of dangers. (d) "And after these, days," it says, "having
taken up our baggage"-i. e. having received the (supplies) necessary for the journey-"we
went up to Jerusalem. (v. 15. "And there went with us also certain of the disciples from
Caesarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of
Cyprus. (v. 16. "And when we were come to Jerusalem, the brethren received us gladly. (v.
17. (f) "Bringing us," it says, "(to him) with whom we should lodge"-not to the church:
for on the former occasion (ch. xv. 4), when they went up concerning the decrees, they
lodged with the Church, but now with a certain "ancient disciple. (The expression) shows
that the preaching had been going on a long time: whence it seems to me that this writer
in the Acts epitomizes the events of many years, relating (only) the matters of chief
importance. (h) So unwilling were they to burthen the Church, when there was another to
lodge them; and so little did they stand upon their dignity. "The brethren," it says,
"received us gladly. Affairs among the Jews were now full of peace: there was not much
warfare (among them). "Bringing us," it says, "to one with whom we should lodge. Paul was
the guest he entertained.

13 Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest,
I readily and with much eagerness would do this. Lo! it is in thy power to entertain
Paul's Master for thy guest, and thou wilt not: for "he that receiveth one of these
least," he saith, "receiveth Me. (Matt. xviii. 5; Luke ix. 48. By how much the brother may
be least, so much the more does Christ come to thee through him. For he that receives the
great, often does it from vainglory also; but he that receives the small, does it purely
for Christ's sake. It is in thy power to entertain even the Father of Christ as thy guest,
and thou will not: for, "I was a stranger," He says, "and ye took me in" (Matt. xxv. 35):
and again, "Unto one of the least of these the brethren that believe on Me, ye have done
it unto Me. (ib. 40. Though it be not Paul, yet if it be a believer and a brother,
although the least, Christ cometh to thee through him. Open thine house, take Him in. "He
that receiveth a prophet," He saith, "shall receive a prophet's reward. (Matt. x. 41.
Therefore too he that receives Christ, shall receive the reward of him who has Christ for
his guest. Do not thou disbelieve His words, but be believing. Himself hath said, Through
them I come to thee:

14 and that thou mayest not disbelieve, He lays down both punishments for those who do not
receive, and honors for those who do receive; since He would not have done this, unless
both the person honored and the person insulted were Himself. "Thou receivedst Me," He
saith, "into thy lodging, I will receive thee into the Kingdom of My Father; thou tookest
away My hunger, I take away thy sins; thou sawest Me bound, I see thee loosed; thou sawest
Me a stranger, I make thee a citizen of heaven; thou gavest Me bread, I give thee an
entire Kingdom, that thou mayest inherit and possess it. He saith not, "Receive," but,
"Inherit," the word which is spoken of those who have possession by right of ownership; as
when we say, "This have I inherited. Thou didst it to Me in secret, I will proclaim it
openly: and of thine acts indeed I say, that they were of free gift, but Mine are of debt.
"For since thou," He saith, "didst begin, I follow and come after: I am not ashamed to
confess the benefits conferred on Me, nor from what things thou didst free Me, hunger and
nakedness and wandering. Thou sawest Me bound, thou shalt not behold the fire of hell;
thou sawest Me sick, thou shalt not behold the torments nor the punishments. O hands,
truly blessed, which minister in such services as these, which are accounted worthy to
serve Christ! Feet which go into prisons for Christ's sake, with ease defy the fire:

15 no trial of bonds have they, (the hands) which saw Him bound! Thou clothedst Him with a
garment, and thou puttest on a garment of salvation: thou wast in prison with Him, and
with Him thou findest thyself in the Kingdom, not ashamed, knowing that thou visitedst
Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them.
(Gen. xviii. 3. Let us take shame to ourselves, I beseech you: he was sitting in mid-day,
being in a foreign land, where he had none inheritance, "not so much as to set his foot
on" (ch. vii. 5): he was a stranger, and the stranger entertained strangers: for he was a
citizen of heaven. Therefore, not even while he was on earth was he a stranger (to Him).
We are rather strangers than that stranger, if we receive not strangers. He had no home,
and his tent was his place of reception. And mark his liberality-he killed a calf, and
kneaded fine meal: mark his ready mind-by himself and his wife: mark the unassuming
manner-he worships and beseeches them. For all these qualities ought to be in that man who
entertains strangers-readiness, cheerfulness, liberality. For the soul of the stranger is
abashed, and feels ashamed; and unless (his host) show excessive joy, he is as (if)
slighted, and goes away, and it becomes worse than not to have received him, his being
received in this way. Therefore he worships them, therefore he welcomes them with speech,
therefore with a seat.

16 For who would have hesitated, knowing that this work was done unto Him? "But we are not
in a foreign land. If we will, we shall be able to imitate him. How many of the brethren
are strangers? There is a common apartment, the Church, which we call the "Xenon. Be
inquisitive (periergazesqe), sit before the doors, receive those who come yourselves;
though you may not wish to take them into your houses, at any rate in some other way
(receive them), by supplying them with necessaries. "Why, has not the Church means" you
will say? She has: but what is that to you? that they should be fed from the common funds
of the Church, can that benefit you? If another man prays, does it follow that you are not
bound to pray? Wherefore do you not say, "Do not the priests pray? then why should I pray?
"But I," you will say, "give to him who cannot be received there. Give, though it be to
that one: for what we are anxious for is this, that you should give at any rate. Hear what
Paul says: "That it may relieve them that are widows indeed, and that the Church be not
burdened. (1 Tim. v. 16. Be it how you will, only do it.

17 But I put it, not, "that the Church be not burdened," but, "that thou be not burdened;
for at this rate thou wilt do nothing, leaving all to the Church. This is why there is a
common room set apart by the Church, that you may not say these things. "The Church," say
you, "has lands, has money, and revenues. And has she not charges? I ask; and has she not
a daily expenditure? "No doubt," you will say. Why then do you not lend aid to her
moderate means? I am ashamed indeed to say these things: however, I compel no man, if any
one imagines what I am saying to be for gain. Make for yourself a guest-chamber in your
own house: set up a bed there, set up a table there and a candlestick. (comp. 2 Kings iv.
10. For is it not absurd, that whereas, if soldiers should come, you have rooms set apart
for them, and show much care for them, and furnish them with everything, because they keep
off from you the visible war of this world, yet strangers have no place where they might
abide? Gain a victory over the Church. Would you put us to shame? This do: surpass us in
liberality: have a room, to which Christ may come; say, "This is Christ's cell; this
building is set apart for Him. Be it but an underground chamber, and mean, He disdains it
not. "Naked and a stranger," Christ goes about, it is but a shelter He wants:

18 afford it, though but this. Be not uncompassionate, nor inhuman; be not so earnest in
worldly matters, so cold in spiritual. Let also the most faithful of thy servants be the
one entrusted with this office, and let him bring in the maimed, the beggars, and the
homeless. These things I say to shame you. For ye ought indeed to receive them in the
upper part of your house; but if ye will not do this, then though it be below, though but
where thy mules are housed, and thy servants, there receive Christ. Perchance ye shudder
at hearing this. What then, when ye do not even this? Behold, I exhort, behold, I bid you;
let this be a matter to be taken up in earnest. But ye do not wish it thus, perhaps? Do it
some other way. There are many poor men and poor women: set apart some one (of these)
constantly to remain there: let the poor man be (thine inmate) though but as a guard to
thy house: let him be to thee wall and fence, shield and spear. Where alms are, the devil
dares not approach, nor any other evil thing. Let us not overlook so great a gain. But now
a place is set apart for a chariot, and for litters (basternioij) another; but for Christ
Who is wandering, not even one! Abraham received the strangers in the place where he abode
himself; his wife stood in the place of a servant, the guests in the place of masters.

19 He knew not that he was receiving Christ; knew not that he was receiving Angels; so
that had he known it, he would have lavished his whole substance. But we, who know that we
receive Christ, show not even so much zeal as he did who thought that he was receiving
men. "But they are impostors," you will say, "many of them, and unthankful. And for this
the greater thy reward. when thou receivest for the sake of Christ's name. For if thou
knowest indeed that they are impostors, receive them not into thy house: but if thou dost
not know this, why dost thou accuse them lightly? "Therefore I tell them to go to the
receiving house. But what kind of excuse is there for us, when we do not even receive
those whom we know, but shut our doors against all? Let our house be Christ's general
receptacle: let us demand of them as a reward, not money, but that they make our house the
receptacle for Christ; let us run about everywhere, let us drag them in, let us seize our
booty: greater are the benefits we receive than what we confer. He does not bid thee kill
a calf: give thou bread to the hungry, raiment to the naked, shelter to the stranger. But
that thou mayest not make this thy pretext, there is a common apartment, that of the
Church; throw thy money into that, and then thou hast received them:

20 since (Abraham) there had the reward of those things also which were done by his
servants. "He gave the calf to a young man, and he hasted to dress it. (Gen. xviii. 7. So
well trained were his servants also! They ran, and murmured not as ours do: for he had
made them pious. He drew them out to war, and they murmured not: so well disciplined were
they. (Gen. xiv. 14. For he had equal care for all as for himself: he all but said as Job
did, "We were alike formed in the same womb. (Job xxxiii. 6. Therefore let us also take
thought for their salvation, and let us make it our duty to care for our servants, that
they may be good; and let our servants also be instructed in the things pertaining to God.
Then will virtue not be difficult to us, if we train them orderly. Just as in war, when
the soldiers are well-disciplined, the general carries on war easily, but the contrary
happens, when this is not so; and when the sailors too are of one mind, the pilot easily
handles the rudder-strings; so here likewise. For say now, if thy servants have been so
schooled, thou wilt not be easily exasperated, thou wilt not have to find fault, wilt not
be made angry, wilt not need to abuse them. It may be, thou wilt even stand in awe of thy
servants, if they are worthy of admiration, and they will be helpers with thee, and will
give thee good counsel.

21 But from all these shall all things proceed that are pleasing to God, and thus shall
the whole house be filled with blessing, and we, performing things pleasing to God, shall
enjoy abundant succor from above, unto which may we all attain, through the grace and
mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost, together be
glory, might, honor, now and ever, world without end. Amen.

HOMILY 46

1 ACTS XXI. 18, 19.-"And the day following Paul went in with us unto James: and all the
elders were present. And when he had saluted them, he declared particularly what things
God had wrought among the Gentiles by his ministry." 2 This was the Bishop of Jerusalem;
and to him (Paul) is sent on an earlier occasion. This (James) was brother of the Lord; a
great and admirable man. (To him, it says,) "Paul entered in with us. Mark the (Bishop's)
unassuming behavior: "and the elders" (were present). Again Paul relates to them the
things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to
show forth the mercy of God, and to fill them with great joy. (ch. xv. See accordingly:
"when they heard it," it says, "they glorified God,"-not praised nor admired Paul: for in
such wise had he narrated, as referring all to Him- "and said unto him, Thou seest,
brother, how many thousands of Jews there are which believed. Observe with what modest
deference they too speak: "they said to him: not (James) as Bishop discourses
authoritatively, but they take Paul as partner with them in their view; "Thou seest,
brother: as though immediately and at the outset apologizing for themselves, and saying,
"We did not wish this. Seest thou! the necessity of the thing? `how many thousands,' say
they, `of Jews there are which' have come together. And they say not, "how many thousands
we have made catechumens," but, "there are. And these," say they, "are all zealous for the
law. (v. 20. Two reasons-the number of them, and their views. For neither had they been
few, would it have been right to despise them:

3 nor, if they were many and did not all cling to the law, would there have been need to
make much account of them. Then also a third cause is given: "And they all," it says,
"have been informed of thee"-they say not,"have heard," but kathxhqhsan, that is, so they
have believed, and have been taught, "that thou teachest apostasy from Moses to all the
Jews which are among the Gentiles, by telling them not to circumcise their children,
neither to walk after the customs. (v. 21. "What is it therefore? the multitude must needs
come together: for they will hear that thou art come. Do therefore this that we say to
thee" (v. 22, 23): they say these things as advising, not as commanding. "We have four men
which have a vow on them ;them take, and purify thyself with them, and be at charges with
them. Make thy defence in act, not in word-" that they may shave themselves," it says,
"and all may know that those things, whereof they were informed concerning thee, are
nothing; but that thou thyself also walkest orderly, and keepest the law" (v. 23, 24):
they say not, "teachest," but, of superabundance, "that thou thyself also keepest the law.
For of course not this was the matter of chief interest, whether he did not teach others,
but, that he did himself observe the law. "What then" (he might say), "if the Gentiles
should learn it? I shall injure them. How so?

4 say they, seeing that even we, the teachers of the Jews, have sent unto them. "As
touching the Gentiles which believe, we have, written and concluded that they observe no
such thing, save only that they keep themselves from things offered to idols, and from
blood, and from strangled, and from fornication. (v. 25. Here with a kind of remonstrance
(entreptikwj), As "we," say they, commanded them, although we are preachers to the Jews,
so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does
not say, "Well, but I can bring forward Timothy, whom I circumcised: well, but I can
satisfy them by what I have to say (of myself) : but he complied, and did all: for in fact
thus was it expedient (to do). For it was one thing to take (effectual) measures for
clearing himself, and another to have done these things without the knowledge of any (of
the parties). It was a step open to no suspicion, the fact of his even bearing the
expenses. "Then Paul took the men, and the next day purifying himself with them entered
into the temple, signifying the accomplishment of the days of purification, until that an
offering should be offered for every one of them. (v. 26. "Signifying," diaggellwn, i.e.
kataggellwn, publicly notifying: so that it was he who made himself conspicuous.

5 "And when the seven days were about to be completed, the Jews from Asia"-for (his
arrival) most keeps times with theirs -"when they saw him in the temple, stirred up all
the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that
teacheth all men everywhere against the people, and the law, and this place: and further
brought Greeks also into the temple, and hath polluted this holy place. (v. 27, 28. Mark
their habitual conduct, how turbulent we everywhere find it, how men who with or without
reason make a clamor in the midst. "For they had seen before with him in the city
Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all
the city was moved, and the people ran together: and they took Paul, and drew him out of
the temple and forthwith the doors were shut," (v. 29, 30. "Men of Israel," it says,
"help: this is the man that (teaches) against the people, and the law, and this
place."-the things which most trouble them, the Temple and the Law. And Paul does not tax
the Apostles with being the cause of these things to him. "And they drew him," it says,
"out of the Temple: and the doors were shut. For they wished to kill him; and therefore
were dragging him out, to do this with greater security. "And as they went about to kill
him, tidings came unto the tribune of the cohort, that all Jerusalem was in an uproar.

6 Who immediately took soldiers and centurions, and ran down unto them: and when they saw
the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and
took him, and commanded him to be bound with two chains;and demanded who he was, and what
he had done. And some cried one thing, some another, among the multitude. (v. 31-34. But
the tribune having come down delivered him, and "commanded him to be bound with two chains
: (hereby) appeasing the anger of the people. "And when he could not know the certainty
for the tumult, he commanded him to be carried into the castle. And when he came upon the
stairs, so it was, that he was borne of the soldiers for the violence of the people. For
the multitude of the people followed after, crying, Away with him! (v. 34-36. What means,
"Away with him? that is, what they say with us according to the Roman custom,To the
standards with him! "And as Paul was to be led into the castle, he said unto the tribune,
May I speak unto thee? (v. 37. In the act of being borne along up the stairs, he requests
to say something to the tribune: and observe how quietly he does it. "May I speak unto
thee? he says. "Who said, Canst thou speak Greek? Art thou not then that Egyptian, which
before these days madest an uproar, and leddest out into the wilderness four thousand men
that were murderers? (v. 38.

7 For (this Egyptian) was a revolutionary and seditious person. With regard to this then
Paul clears himself, and 8 (Recapitulation. "Do therefore this that we say unto thee,"
etc. (v. 23, 24. He shows that it was not necessary to do this upon principle
(prohgoumenwj)-whence also they obtain his compliance-but that it was economy and
condescension. "As touching the Gentiles," etc. (v. 25. Why, then, this was no hindrance
to the preaching, seeing they themselves legislated for them to this effect. Why, then, in
his taking Peter to task he does not absolutely (aplwj) charge him with doing wrong: for
precisely what he does on this occasion himself, the same does Peter on that occasion,
(merely) holding his peace, and establishing his doctrine. (Gal. ii. 11. And he says not,
For why? it is not right to teach those among the Gentiles. "It is not enough to have not
(so) preached there, but there was need also to do something more, that those may be
persuaded that thou observest the law. The affair is one of condescension, be not alarmed.
They do not advise him (to this course) sooner, until they have first spoken of the
economy and the gain. "And besides, the doing this in Jerusalem, is a thing to be borne.
`Do thou this thing therefore' here, that it may be in thy power abroad to do the other.
(b) "The next day," it says, "he took them" (v. 26): he deferred it not; for when there is
economy in the case, this is the way of it.

9 (a) "Jews from Asia having seen him," for it was natural that they were spending some
days there, "in the Temple. (v. 27. (c) Mark the economy (of Providence) that appeared (in
this). (p. 279 note 1) After the (believing) Jews had been persuaded (concerning him),
then it is that those (Jews of Asia) set upon him in order that those (believing Jews) may
not also set upon him. Help, say they, "ye men of Israel! as though it were some (monster)
difficult to be caught, and hard to be overcome, that has fallen into their hands. "All
men," they say, "everywhere, he teaseth not to teach; not here only. And then the
accusation (is) more aggravated by the present circumstances. "And yet more," say they,
"he has polluted the temple, having brought into it men who are Greeks. (v. 28. And yet in
Christ's time there "came up (Greeks) to worship" (John xii. 20): true, but here it speaks
of Greeks who had no mind to worship. "And they seized Paul," etc. (v. 30-35. They no
longer wanted laws nor courts of justice: they also beat him. But he forbore to make his
defence then; he made it afterward: with reason; for they would not even have heard him
then. Pray, why did they cry, "Away with him? (v. 36. They feared he might escape them.
Observe how submissively Paul speaks to the tribune. "May I speak unto thee? Then art not
thou that Egyptian? (v. 37, 38.

10 This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud
over (the Gospel) through him, and implicate both Christ and His Apostles in the charges
pertaining to those (imposters): but he prevailed nothing, nay the truth became even more
brilliant, being nothing defeated by the machinations of the devil, nay rather shining
forth all the more. Since if there had not been impostors, and then these (Christ and His
Apostles) had prevailed, perhaps some one might have laid hold upon this: but when those
impostors did actually appear, this is the wonder. "In order," says (the Apostle), "that
they which are approved may be made manifest. (1 Cor. xi. 19. And Gamaliel says, "Before
these days stood up Theudas. Then let us not grieve that heresies exist, seeing that false
Christs wished to attack even Christ both before this and after; with a view to throw Him
into the shade, but on every occasion we find the truth shining out transparent. So it was
with the Prophets: there were false prophets, and by contrast with these they shone the
more: just as disease enhances health, and darkness light, and tempest calm. There is no
room left for the Greeks to say that (our teachers) were impostors and mountebanks: for
those (that were such) were exposed. It was the same in the case of Moses: God suffered
the magicians, on purpose that Moses might not be suspected to be a magician:

11 He let them teach all men to what length magic can go in making a fantastic show:
beyond this point they deceived not, but themselves confessed their defeat. Impostors do
us no harm, rather do us good, if we will apply our mind to the matter. What then, you
will say, if we are partners with them in common estimation? The estimation is not among
us, but with those who have no judgment. Let not us greatly care for the estimation of the
many, nor mind it more than needs. To God we live, not to men: in heaven we have our
conversation, not on earth: there lie the awards and the prizes of our labors, thence we
look for our praises, thence for our crowns. Thus far let us trouble ourselves about men-
that we do not give and afford them a handle against us. But if, though we afford none,
those choose to accuse us thoughtlessly and without discrimination, let us laugh, not
weep. "Provide" thou "things honest before the Lord and before men" (2. Cor. viii. 21):
if, though thou provide things honest, that man derides, give thyself no more concern (for
that). Thou hast thy patterns in the Scriptures. For, saith he, "do I now persuade men or
God? (Gal. i. 10) and again, "We persuade men, but we are made manifest unto God. (2 Cor.
v. 11. And Christ (spoke) thus of them that take offence: "Let them alone, they be blind
guides of the blind (Matt. xv. 14);

12 and again, "Woe unto you, when all men speak well of you" (Luke vi. 26): and again,
"Let your works shine, that men may see, and glorify your Father which is in heaven.
(Matt. v. 16. And, "Whoso shall offend one of these little ones, it were better for him
that a millstone were hanged about his neck, and he were drowned in the depths of the sea.
(Matt. xviii. 6.) 13 These sayings are not contrary, nay, they are exceedingly in accord.
For when the offence is with us, then woe unto us, but when not with us, not so. And
again, Woe to (that man) through whom "the name of God is blasphemed. (Rom. ii. 24. How
then if I do what is right in anything, but another blasphemes? That is nothing to me, but
only to him: for through him (God) was blasphemed. "And how is it possible to do what is
right in anything, and ,yet give a handle to the rest? Whence will ye that. I bring
examples-from present, or from old times? Not to be easily scared (yofodeeij), shall we
speak to the very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: he
judaized, and they were offended (p. 282, note 3), but those had no right to be offended.
He is said to have saluted both Nero's cupbearer and his concubine: what, think ye, must
they have said against him because of this? But they had no right to do so. Since, if he
drew them to him for loose living or any wicked acts, one might well be offended: but if
in order to right living, what is there to be offended at? Let me mention something that
happened to one of my acquaintance. The wrath of God once fell upon (a city), and he being
very young (was) in the order of deacon.

14 The bishop was absent at the time, and of the presbyters none took thought for the
matter, but indiscriminately they caused in one night immense numbers of people to be
baptized all at once, and they did indiscriminately receive baptism, all of them ignorant
of everything: these he took apart by a hundred or two hundred together, and discoursed to
them, not upon any other subject, but only on the sacraments, so that the unbaptized also
were not allowed to be present. Many thought he did this because he coveted rule. But he
cared not for that: neither however did he continue the thing for a (longer) time, but
immediately desisted. When then? Was he the cause of the scandal? I think not. For if
indeed he had done this without cause, they might with reason have ascribed it to him: and
so again, if he had continued to do so. For when aught of what is pleasing to God is
hindered by another's taking offence, it is right to take no notice: but then is the time
to mind it, when we are not forced because of him to offend God. For, say, if, while we
are discoursing and putting drunkards to shame (skwptontwn), any one take offence-am I to
give over speaking? Hear Christ say, "Will ye also go away? (John vi. 67. So then, the
right thing is, neither to take no notice, nor to take too much, of the weakness of the
many. Do we not see the physicians acting thus:

15 how, when it may be done, they humor the whims of their patients, but when the
gratification does harm, then they will not spare? Always it is good to know the right
mean. Many reviled, because a certain beautiful virgin stayed, and they railed upon those
who catechised (her). What then? Was it their duty to desist for that? By no means. For
let us not look to this only, whether some be offended, but whether they are justly
offended, and so that it is no hurt to ourselves (to give way). "If meat," saith (Paul),
"offend my brother, I will eat no meat as long as the world lasts. (1 Cor. viii. 13.. With
reason: for the not eating did (him) no harm. If however it offend him, that I wish to
renounce (apotacasqai) (the world), it is not right to mind him. And whom, you will ask,
does this offend? Many, to my knowledge. When therefore the hindrance is a thing
indifferent, let (the thing) be done . Else, if we were to look only to this, many are the
things we have to desist from: just as, on the other hand, if we should despise (all
objections), we have to destroy many (brethren). As in fact Paul also took thought
beforehand concerning offence: "Lest," he says, "in this liberality which is administered
by us: for it was attended with no loss (to him) to obviate an ill surmise.

16 But when we fall into such a necessity as that great evils should ensue through the
other's taking offence let us pay no heed to that person. He has to thank himself for it,
and we are not now accountable, for it was not possible to spare him without hurt (to
ourselves). Some were offended, because certain believers sat down to meat in (heathen)
temples. It was not right to sit down: for no harm came of this (their not doing it). They
were offended, because Peter ate with the Gentiles. But he indeed spared them, but (Paul)
not so. On all occasions it behooves us in following the laws of God to take great pains
that we give no matter of offence; that both ourselves may not have to answer for it, and
may have mercy vouchsafed us from God, by the grace and loving-kindness of His only-
begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor,
now and ever, world without end. Amen.

HOMILY 47

1 ACTS XXI. 39, 40.-"But Paul said, I am a man which am a Jew of Tarsus, a city in
Cilicia, a citizen of no mean city: and I beseech thee, suffer me to speak unto the
people. And when he had given him license, Paul stood on the stairs, and beckoned with the
hand unto the' people. And when there was made a great silence, he spake unto them in the
Hebrew tongue, saying." 2 Observe how, when he discourses to those that are without, he
does not decline availing himself of the aids afforded by the laws. Here he awes the
tribune by the name of his city. And again, elsewhere he said, "Openly, uncondemned,
Romans as we are, they have cast us into prison. (ch. xix. 37. For since the tribune said,
"Art thou that Egyptian? he immediately drew him off from that surmise: then, that he may
not be thought to deny his nation, he says at once, "I am a Jew: he means his religion.
(b) What then? he did not deny (that he was a Christian): God forbid: for he was both a
Jew and a Christian, observing what things he ought: since indeed he, most of all men, did
obey the law: (a) as in fact he elsewhere calls himself, "Under the law to Christ. (1 Cor.
ix. 21. What is this, I pray? (c) The man that believes in Christ. And when discoursing
with Peter, he says: "We, Jews by nature.-But I beseech thee, suffer me to speak unto the
people. (Gal. ii. 15. And this is a proof, that he does not speak lies, seeing he takes
all as his witnesses. Observe again how mildly he speaks. This again is a very strong
argument that he is chargeable with no crime, his being so ready to make his defence, and
his wishing to come to discourse with the people of the Jews. See a man well-prepared
(tetagmenon andra)!-Mark the providential ordering of the thing:

3 unless the tribune had come, unless he had bound him, he would not have desired to speak
for his defence, he would not have obtained the silence he did. "Standing on the stairs.
Then there was the additional facility afforded by the locality, that he should have a
high place to harangue them from-in chains too! What spectacle could be equal to this, to
see Paul, bound with two chains, and haranguing the people! (To see him,) how he was not a
whit perturbed, not a whit confused; how, seeing as he did so great a multitude all
hostility against him, the ruler standing by, he first of all made them desist from their
anger: then, how prudently (he does this). Just what he does in his Epistle to the
Hebrews, the same he does here: first he attracts them by the sound of their common mother
tongue: then by his mildness itself. "He spake unto them," it says, "in the Hebrew tongue,
saying, Men, brethren, and fathers, hear ye my defence which I make now unto you. (ch.
xxii. 1. Mark his address, at once so free from all flattery, and so expressive of
meekness. For he says not, "Masters," nor "Lords," but, "Brethren," just the word they
most liked: "I am no alien from. you," he says, nor "against you. "Men," he says,
"brethren, and fathers: this, a term of honor, that of kindred. "Hear ye," says he,
"my"-he says not, "teaching," nor "harangue," but, "my defence which I now make unto you.

4 He puts himself in the posture of a suppliant. "And when they heard that he spake in the
Hebrew tongue to them, they kept the more silence. (v. 2. Do you observe how the using the
same tongue subdued them? In fact, they had a sort of awe for that language. Observe also
how he prepares the way for his discourse, beginning thus: "I am verily a man whicham a
Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of
Gamaliel, and taught according to the perfect manner of the law of the fathers, and was
zealous toward God, as ye all are this day. (v. 3. "I am a man," he says, "which am a Jew:
which thing they liked most of all to hear; "born in Tarsus, a city of Cilicia. That they
may not again think him to be of another nation, he adds his religion: "but brought up in
this city. (p. 282, note 1. He shows how great was his zeal for the worship, inasmuch as
having left his native city, which was so great and so remote too, he chose to be brought
up here for the Law's sake. See how from the beginning he attached himself to the law. But
this he says, not only to defend himself to them, but to show that not by human intent was
he led to the preaching of the Gospel, but by a Divine power: else, having been so
educated, he would not have suddenly changed.

5 For if indeed he had been one of the common order of men, it might have been reasonable
to suspect this: but if he was of the number of those who were most of all bound by the
law, it was not likely that he should change lightly, and without strong necessity. But
perhaps some one may say: "To have been brought up here proves nothing: for what if thou
camest here for the purpose of trading, or for some other cause? Therefore he says, "at
the feet of Gamaliel: and not simply, "by Gamaliel," but "at his feet," showing his
perseverance, his assiduity, his zeal for the hearing, and his great reverence for the
man. "Taught according to the perfect manner of the law of the fathers. Not simply, "the
law," but "the law of the fathers; showing that he was such from the beginning, and not
merely one that knew the Law. All this seems indeed to be spoken on their side, but in
fact it told against them, since he, knowing the law, forsook it. "Yes: but what if thou
didst indeed know the law accurately, but dost not vindicate it, no, nor love it? "Being a
zealot," he adds: not simply (one that knew it). Then, since it was a high encomium he had
passed upon himself, he makes it theirs as well as his, adding, "As ye all are this day.
For he shows that they act not from any human object, but from zeal for God;

6 gratifying them, and preoccupying their minds, and getting a hold upon them in a way
that did no harm. Then he brings forward proofs also, saying, "and I persecuted this way
unto the death, binding and delivering into prisons both men and women. As also the high
priest doth bear me witness, and all the estate of the elders" (v. 4, 5): "How does this
appear. As witnesses he brings forward the high-priest himself and the elders. He says
indeed, "Being a zealot, as ye" (Hom. xix. p. 123): but he shows by his actions, that he
went beyond them. "For I did not wait for an opportunity of seizing them: I both stirred
up the priests, and undertook journeys: I did not confine my attacks, as ye did, to men, I
extended them to women also: "both binding, and casting into prisons both men and women."
7 This testimony is incontrovertible; the (unbelief) of the Jews (is left) without excuse.
See how many witnesses he brings forward, the elders, the high-priest, and those in the
city. Observe his defence, how it is not of cowardly fear (for himself, that he pleads),
no, but for teaching and indoctrination. For had not the hearers been stones, they would
have felt the force of what he was saying. For up to this point he had themselves as
witnesses: the rest, however, was without witnesses: "From whom also I received letters
unto the brethren, and went to Damascus, to bring them which were there bound unto
Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and was
come nigh unto Damascus about noon, suddenly there shone from heaven a great light round
about me. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why
persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus
of Nazareth, Whom thou persecutest. (v. 6, 7, 8. Why then, these very things ought to have
been held worthy of credit, from those that went before: otherwise he would not have
undergone such a revolution. How if he is only making a fine story of it, say you? Answer
me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he
got just the contrary. But an easy life, perhaps? No, nor that either. Well but something
else?

8 Why it is not in the power of thought to invent any other object. So then, leaving it to
themselves to draw the inference, he narrates the facts. "As I came nigh," he says, "unto
Damascus, about noonday. See how great was the excess of the light. What if he is only
making a fine story, say you? Those who were with him are witnesses, who led him by the
hand, who saw the light. "And they that were with me saw indeed the light, and were
afraid; but they heard not the voice of Him that spake to me. (v. 9. But in another place
he says, "Hearing the voice, but seeing no man. (Acts ix. 7. It is not at variance: no,
there were two voices, that of Paul and the Lord's voice: in that place, the writer means
Paul's voice (Hom. xix. p. 124, note 2); as in fact (Paul) here adds, "The voice of Him
that spake unto me. Seeing no man: he does not say, that they did not see the light: but,
"no man," that is, "none speaking," And good reason that it should be so, since it
behooved him alone to have that voice vouchsafed unto him. For if indeed they also had
heard it, (the miracle) would not have been so great. Since persons of grosser minds are
persuaded more by sight, those saw the light, and were afraid. In fact, neither did the
light take so much effect on them, as it did on him: for it even blinded his eyes:

9 by that which befel him, (God) gave them also an opportunity of recovering their sight,
if they had the mind. It seems to me at least, that their not believing was providentially
ordered, that they might be unexceptionable witnesses. "And he said unto me" it says, "I
am Jesus of Nazareth, Whom thou persecutest. (comp. ch. ix. 5. Well is the name of the
city (Nazareth) also added, that they might recognize (the Person): moreover, the Apostles
also spoke thus. (ch. ii. 22; iv. 10; x. 38. And Himself bore witness, that they were
persecuting Him. "And they that were with me saw indeed the light, and were afraid, but
they heard not the voice of Him that spake to me. And I said, What shall I do, Lord? And
the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all
things which are appointed for thee to do. And when I could not see for the glory of that
light, being led by the hand of them that were with me, I came into Damascus. And one
Ananias, a devout man according to the law, having a good report of all the Jews which
dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight.
And the same hour I looked up upon him. Enter into the city," it says, "and there it shall
be spoken to thee of all that is appointed for thee to do. (v. 10-13. Lo! again another
witness.

10 And see how unexceptionable he makes him also. "And one Ananias," he says, "a devout
man according to the law,"-so far is it from being anything alien!-"having a good report
of all the Jews that dwelt" (there). "And I in the same hour received sight. Then follows
the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and
the persons, both of their own and of aliens: the priests, the elders, and his fellow-
travellers: the facts, what he did and what was done to him: and facts bear witness to
facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of
sight; then a great prophecy. "And he said, The God of our fathers hath chosen thee, that
thou shouldest know His will, and see That Just One. (v. 14. It is well said, "Of the
fathers," to show that they were not Jews, but aliens from the law, and that it was not
from zeal (for the law) that they were acting. "That thou shouldest know His will. Why
then His will is this. See how in the form of narrative it is teaching. "And see That Just
One, and hear the voice of His mouth. For thou shall be His witness unto all men of what
thou hast seen and heard. And see," he says, "that Just One. (v. 15. For the present he
says no more than this: if He is Just, they are guilty. "And hear the voice of His mouth.

11 See how high he raises the fact! "For thou shall be His witness-for this, because thou
wilt not betray the sight and hearing (i.e. "prove false to")-" both of what thou hast
seen, and of what thou hast heard: by means of both the senses he claims his faith,
fulness-"to all men. And now why tarriest thou? arise, and be baptized, and wash away thy
sins, calling on His name. (v. 16. Here it is a great thing he has uttered. For he said
not, "Be baptized in His name: but, "calling on the name of Christ. It shows that He is
God: since it is not lawful to "call upon" any other, save God. Then he shows also, that
he himself was not compelled: for, "I said," says he, "What must I do? Nothing is (left)
without witness: no; he brings forward the witness of a whole city, seeing they had beheld
him led by the hand. But see the prophecy fulfilled. "To all men," it is said. For he did
become a witness to Him, and a witness as it ought to be; by what he suffered, by what he
did, and by what he said. Such witnesses ought we also to be, and not to betray the things
we have been entrusted withal: I speak not only of doctrines, but also of the manner of
life.

12 For observe: because he had seen, because he had heard, he bears witness to all men,
and nothing hindered him. We too bear witness (Mod. text "have heard") that there is a
Resurrection and numberless good things: we are bound to bear witness of this to all men.
"Yes, and we do bear witness," you will say, "and do believe. How; when ye act the
contrary? Say now: if any one should call himself a Christian, and then having apostatized
should hold with the Jews, would this testimony suffice? By no means: for men would desire
the testimony which is borne by the actions. Just so, if we say that there is a
Resurrection and numberless good things, and then despise those things and prefer the
things here, who will believe us? Not what we say, but what we do, is what all men look
to. "Thou shalt be a witness," it says, "unto all men: not only to the friendly, but also
to the unbelievers: for this is what witnesses are for; not to persuade those who know,
but those who know not. Let us be trustworthy witnesses. But how shall we be trustworthy?
By the life we lead. The Jews assaulted him: our passions assault us, bidding us abjure
our testimony. But let us not obey them: we are witnesses from God. (Christ) is judged
that He is not God: He has sent us to bear witness to Him. Let us bear witness and
persuade those who have to decide the point:

13 if we do not bear witness, we have to answer for their error also. But if in a court of
justice, where worldly matters come in question, nobody would receive a witness full of
numberless vices, much less here, where such (and so great) are the matters to be
considered. We say, that we have heard Christ, and that we believe the things which He has
promised: Show it, say they, by your works: for your life bears witness of the contrary-
that ye do not believe. Say, shall we look at the money-getting people, the rapacious, the
covetous? the people that mourn and wail, that build and busy themselves in all sorts of
things, as though they were never to die? "Ye do not believe that ye shall die, a thing so
plain and evident: and how shall we believe you when ye bear witness? For there are, there
are many men, whose state of mind is just as if they were not to die. For when in a
lengthened old age they set about building and planting, when will they take death into
their calculations? It will be no small punishment to us that we were called to bear
witness, but were not able to bear witness of the things that we have seen. We have seen
Angels with our eyes, yea, more clearly than those who have (visibly) beheld them. We
shall be (Mod. text "Then let us be") witnesses to Christ: for not those only are
"martyrs," (or witnesses, whom we so call), but ourselves also.

14 This is why they are called martyrs, because when bidden to abjure (the faith), they
endure all things, that they may speak the truth: and we, when we are bidden by our
passions to abjure, let us not be overcome. Gold saith: Say that Christ is not Christ.
Then listen not to it as to God, but despise its biddings. The evil lusts "profess that
they know God, but in works they deny Him. (Tit. i. 16. For this is not to witness, but
the contrary. And indeed that others should deny, (Him) is nothing wonderful: but that we
who have been called to bear witness should deny Him, is a grievous and a heinous thing:
this of all things does the greatest hurt to our cause. "It shall be to (your)selves for a
testimony. (Luke xxi. 13), He saith: but (this is) when we ourselves stand to it firmly.
If we would all bear witness to Christ, we should quickly persuade the greater number of
the heathen. It is a great thing, my beloved, the life (one leads). Let a man be savage as
a beast, let him openly condemn thee on account of thy doctrine, yet he secretly approves,
yet he will praise, yet he will admire. For say, whence can an excellent life proceed?
From no source, except from a Divine Power working in us. "What if there be heathen also
of such a character? If anywhere any of them be such, it is partly from nature, partly
from vainglory.

15 Wilt thou learn what a brilliancy there is in a good life, what a force of persuasion
it has? Many of the heretics have thus prevailed, and while their doctrines are corrupt,
yet the greater part of men out of reverence for their (virtuous) life did not go on to
examine their doctrine: and many even condemning them on account of their doctrine,
reverence them on account of their life: not rightly indeed, but still so it is, that they
do thus feel (towards them). This has brought slanders on the awful articles of our creed,
this has turned everything upside down, that no one takes any account of good living: this
is a mischief to the faith. We say that Christ is God; numberless other arguments we bring
forward, and this one among the rest, that He has persuaded all men to live rightly: but
this is the case with few. The badness of the life is a mischief to the doctrine of the
Resurrection, to that of the immortality of the soul, to that of the Judgment: many other
(false doctrines) too it draws on with itself, fate, necessity, denial of a Providence.
For the soul being immersed in numberless vices, by way of consolations to itself tries to
devise these, that it may not be pained in having to reflect that there is a Judgment, and
that virtue and vice lie in our own power. (Such a) life works numberless evils, it makes
men beasts, and more irrational than beasts:

16 for what things are in each several nature of the beasts, these it has often collected
together in one man, and turned everything upside down. This is why the devil has brought
in the doctrine of Fate: this is why he has said that the world is without a Providence
(Hom. ii. p. 15): this is why he advances his hypothesis of good natures, and evil
natures, and his hypothesis of evil (uncreated and) without beginning, and material (in
its essence): and, in short, all the rest of it, that he may ruin our life. For it is not
possible for a man who is of such a life either to recover himself from corrupt doctrines,
or to remain in a sound faith: but of inevitable necessity he must receive all this. For I
do not think, for my part, that of those who do not live aright, there could be easily
found any who do not hold numberless satanical devices-as, that there is a nativity (or
birth-fate) (genesij), that things happen at random, that all is hap-hazard and
chancemedley. Wherefore I beseech you let us have a care for good living, that we may not
receive evil doctrines. Cain received for punishment that he should be (ever) groaning and
trembling. (Gen. iv. 14. Such are the wicked, and being conscious within themselves of
numberless bad things, often they start out of their sleep, their thoughts are full of
tumult, their eyes full of perturbation;

17 everything is fraught for them with misgivings, everything alarms them, their soul is
replete with grievous expectation and cowardly apprehension, contracted with impotent fear
and trembling. Nothing can be more effeminate than such a soul, nothing more inane. Like
madmen, it has no self-possession. For it were well for it that in the enjoyment of calm
and quiet it were enabled to take knowledge of its proper nobility. But when all things
terrify and throw it into perturbation, dreams, and words, and gestures, and forebodings,
indiscriminately, when will it be able to look into itself, being thus troubled and
amazed? Let us therefore do away with its fear, let us break asunder its bonds. For were
there no other punishment, what punishment could exceed this-to be living always in fear,
never to have confidence, never to be at ease? Therefore knowing these things assuredly,
let us keep ourselves in a state of calm and be careful to practise virtue, that
maintaining both sound doctrines and an upright life, we may without offence pass through
this life present, and be enabled to attain unto the good things which God hath promised
to them that love Him, through the grace and mercy of His only-begotten Son, with Whom to
the Father and the Holy Ghost together be glory, might, honor, now and ever, world without
end. Amen.

HOMILY 48

1 ACTS XXII. 17-20.-"And it came to pass, that, when I was come again to Jerusalem, even
while I prayed in the temple, I was in a trance; and saw him saying unto me, Make haste,
and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning
me. And I said, Lord, they know that I imprisoned and beat in every synagogue them that
believed on thee: and when the blood of thy martyr Stephen was shed, I also was standing
by, and consenting unto his death, and kept the raiment of them that slew him." 2 See how
he thrusts himself (into danger), I came, he says, after that vision, "to Jerusalem. I was
in a trance," etc. Again, this is without witness: but observe, the witness follows from
the result. He said, "They will not receive thy testimony: they did not receive it. And
yet from calculations of reason the surmise should have been this, that they would
assuredly receive him. For I was the man that made war upon the Christians: so that they
ought to have received him. Here he establishes two things: both that they are without
excuse, since they persecuted him contrary to all likelihood or calculation of reason;
and, that Christ was God, as prophesying things contrary to expectation, and as not
looking to past things, but fore-knowing the things to come. How then does He say, "He
shall bear My name before the Gentiles and kings and children of Israel? (Acts ix. 15.
Not, certainly persuade. Besides which, on other occasions we find the Jews were
persuaded, but here they were not. Where most of all they ought to have been persuaded, as
knowing his former zeal (in their cause), here they were not persuaded. "And when the
blood of Thy martyr Stephen," etc. See where again his discourse terminates, namely, in
the forcible main point (eij to isxuron kefalaion): that it was he that persecuted, and
not only persecuted but killed, nay, had he ten thousand hands (muriaij xersin anairwn)
would have used them all to kill Stephen.

3 He reminded them of the murderous spirit heinously indulged (by him and them).Then of
course above all they would not endurehim, since this convicted them; and truly the
prophecy was having its fulfilment: great the zeal, vehement the accusation, and the Jews
themselves witnesses of the truth of Christ! "And he said unto me, Depart: for I will send
thee far hence unto the Gentiles. And they gave him audience unto this word, and then
lifted up their voices, and said, Away with such a fellow from the earth: for it is not
fit that,he should live. (v. 21, 22. The Jews would not endure to hear out all his
harangue, but excessively fired by their wrath, they shouted, it says, "Away with him; for
it is not fit that he should live. And as they cried out, and cast off their clothes, and
threw dust into the air, the tribune commanded him to be brought into the castle, and bade
that be should be examined by scourging; that he might know wherefore they cried so
against him. (v. 23, 24. Whereas both the tribune ought to have examined whether these
things were so-yes, and the Jews themselves too -or, if they were not so, to have ordered
him to be scourged, he "bade examine him by scourging, that he might know for what cause
they so clamored against him. And yet he ought to have learnt from those clamorers, and to
have asked whether they laid hold upon aught of the things spoken:

4 instead of that, without more ado he indulges his arbitrary will and pleasure, and acts
with a view to gratify them: for he did not look to this, how he should do a righteous
thing, but only how he might stop their rage unrighteous as it was. "And as they bound him
with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a
man that is a Roman and uncondemned? (v. 25. Paul lied not, God forbid: for he was a
Roman. if there was nothing else, he would have been afraid (to pretend this), lest he
should be found out, and suffer a worse punishment. (See Sueton. Vit. Claud. §25. And
observe he does not say it peremptorily (aplwj), but, "Is it lawful for you? The charges
brought are two, both its being without examination, and his being a Roman. They held this
as a great privilege, at that time: for they say that (it was only) from the time of
Hadrian that all were named Romans, but of old it was not so. He would have been
contemptible had he been scourged: but as it is, he puts them into greater fear (than they
him). Had they scourged him, they would also have dismissed the whole matter, or even have
killed him; but as it is, the result is not so. See how God permits many (good results) to
be brought about quite in a human way, both in the case of the Apostles and of the rest
(of mankind).

5 Mark how they suspected the thing to be a pretext, and that in calling himself a Roman,
Paul lied: perhaps surmising this from his poverty. "When the centurion heard that, he
went and told the tribune, saying, Take heed what thou doest: for this man is a Roman.
Then the tribune came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the
tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free
born. Then straightway they departed from him which should have examined him: and the
tribune also was afraid, after he knew that he was a Roman, and because he had bound him.
(v. 26-29.)-"But I," he says, "was free born. So then his father also was a Roman. What
then comes of this? He bound him, and brought him down to the Jews. "On the morrow,
because he would have known the certainty whereof he was accused of the Jews, he loosed
him from his bands, and commanded the chief priests and all their council to appear, and
brought Paul down, and set him before them. (v. 30. He discourses not now to the
multitude, nor to the people. "And Paul, earnestly beholding the council, said, Men and
brethren, I have lived in all good conscience before God until this day. (ch. xxiii. 1.
What he means is this: I am not conscious to myself of having wronged you at all, or of
having done anything worthy of these bonds. What then said the high priest?

6 Right justly, and ruler-like, and mildly: "And the high priest Ananias commanded them
that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite
thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to
be smitten contrary to the law? And they that stood by said, Revilest thou God's high
priest? Then said Paul, I wist not, brethren,that he was the high priest: for it is
written, Thou shalt not speak evil of the ruler of thy people. (v. 3-5. Because "I knew
not that he was high priest. Some say, Why then does he defend himself as if it was matter
of accusation, and adds, "Thou shalt not speak evil of the ruler of thy people? For if he
were not the ruler, was it right for no better reason than that to abuse (him or any)
other? He says himself, "Being reviled, we bless; being persecuted, we suffer it" (1 Cor.
iv. 12); but here he does the contrary, and not only reviles, but curses. They are the
words of boldness, rather than of anger; he did not choose to appear in a contemptible
light to the tribune. For suppose the tribune himself had spared to scourge him, only as
he was about to be delivered up to the Jews, his being beaten by their servants would have
more emboldened him: this is why Paul does not attack the servant, but the person who gave
the order.

7 But that saying, "Thou whited wall, and dost thou sit to judge me after the law? (is)
instead of, Being (thyself) a culprit: as if he had said, And (thyself) worthy of stripes
without number. See accordingly how greatly they were struck with his boldness; for
whereas the point was to have overthrown the whole matter, they rather commend him.
(infra, v. 9. "For it is written," etc. He wishes to show that he thus speaks, not from
fear, nor because (Ananias) did not deserve to be called this, but from obedience to the
law in this point also. And indeed I am fully persuaded that he did not know that it was
the high priest, since he had returned now after a long interval, and was not in the habit
of constant intercourse with the Jews; seeing him too in the midst among many others: for
the high priest was no longer easy to be seen at a glance, there being many of them and
diverse. So, it seems to me, in this also he spoke with a view to his plea against them:
by way of showing that he does obey the law; therefore he (thus) exculpates himself.

8 (Recapitulation. (b) But let us review what has been said. (a) "And when I was came
again to Jerusalem," etc. (v. 17. How was it, that being a Jew, and there brought up and
taught, he did not stay there? Nor did he abide there, unless he had a mind to furnish
numberless occasions against him: everywhere just like an exile, fleeing about from place
to place.(c) "While I prayed in the temple," he says, "it came to pass that I was in a
trance. (To show) that it was not simply a phantom of the imagination, therefore "while he
prayed" (the Lord) stood by him. And he shows that it was not from fear of their dangers
that he fled, but because they would "not receive" his "testimony. (v. 18. But why said he
"They know I imprisoned? (v. 19. Not to gainsay Christ, but because he wished to learn
this which was so contrary to all reasonable expectation. Christ, however, did not teach
him (this), but only bade him depart, and he obeys: so obedient is he. "And they lifted up
their voices," it says, "and said, Away with him: it is not fit that this fellow should
live. (v. 22. Nay, ye are the persons not fit to live; not he, who in everything obeys
God. O villains and murderers! "And shaking out their clothes," it says, "they threw dust
into the air" (v. 23), to make insurrection more fierce, because they wished to frighten
the governor. And observe;

9 they do not say what the charge was, as in fact they had nothing to allege, but only
think to strike terror by their shouting. "The tribune commanded," etc. and yet he ought
to have learnt from the accusers, "wherefore they cried so against him. And as they bound
him, etc. And the chief captain was afraid, after he learnt that he was a Roman. Why then
it was no falsehood. "On the morrow, because he would know the certainty wherefore he was
accused of the Jews, etc., he brought him down before the council. (v. 24-30. This he
should have done at the outset. He brought him in, loosed. This above all the Jews would
not know what to make of. "And Paul," it says, "earnestly beholding them. It shows his
boldness, and how it awed themto entreptikon). "Then the high priest Ananias. etc.ch.
xxiii. 1, xxiii. 2. Why, what has he said that was affronting? What is he beaten for? Why
what hardihood, what shamelessness! Therefore (Paul) set him down (with a rebuke) "God
shall smite thee thou whited wall. (v. 3. Accordingly (Ananias) himself is put to a stand,
and dares not say a word: only those about him could not bear Paul's boldness. They saw a
man ready to die * * * for if this was the case,Paul) had but to hold his peace, and the
tribune would have taken him, and gone his way; he would have sacrificed him to them.

10 He both shows that he suffers willingly what he suffers, and thus excuses himself
before them, not that he wished to excuse himself to them-since as for those, he even
strongly condemns them-but for the sake of the people. "Violating the law, commandest thou
me to be beaten? Well may he say so: for to kill a man who had done (them) no injury, and
that an innocent person, was a violating of the law. For neither was it abuse that was
spoken by him, unless one would call Christ's words abusive, when He says, "Woe unto you,
Scribes and Pharisees, for ye are like unto whited walls. (Matt. xxiii. 27. True, you will
say: but if he had said it before he had been beaten, it would have betokened not anger,
but boldness. But I have mentioned the reason of this. And (at this rate) we often find
Christ Himself "speaking abusively" to the Jews when abused by them; as when He says, "Do
not think that I will accuse you. (John v. 45. But this is not abuse, God forbid. See,
with what gentleness he addresses these men: "I wist not," he says, "that he was God's
high priest" (v. 4, 5): and, (to show) that he was not dissembling (eirwneuetai) he adds,
"Thou shalt not speak evil of the ruler of thy people. He even confesses him to be still
ruler. Let us also learn the gentleness also, that in both the one and the other we may be
perfect.

11 For one must look narrowly into them, to learn what the one is and what the other:
narrowly, because these virtues have their corresponding vices hard by them: mere
forwardness passing itself off for boldness, mere cowardice for gentleness: and need being
to scan them, lest any person possessing the vice should seem to have the virtue: which
would be just as if a person should fancy that he was cohabiting with the mistress, and
not know that it was the servant-maid. What then is gentleness, and what mere cowardice?
When others are wronged, and we do not take their part, but hold our peace, this is
cowardice: when we are the persons ill-treated, and we bear it, this is gentleness. What
is boldness? Again the same, when others are the persons for whom we contend. What
forwardness? When it is in our own cause that we are willing to fight. So that magnanimity
and boldness go together, as also (mere) forwardness and (mere) cowardice. For he that
(does not) resent on his own behalf, will hardly but resent on behalf of others: and he
that does not stand up for his own cause, will hardly fail to stand up for others. For
when our habitual disposition is pure from passion, it admits virtue also. Just as a body
when free from fever admits strength, so the soul, unless it be corrupted by the passions,
admits strength. It betokens great strength, this gentleness; it needs a generous and a
gallant soul, and one of exceeding loftiness, this gentleness.

12 Or, think you, is it a small thing to suffer ill, and not be exasperated? Indeed one
would not err if in speaking of the disposition to stand up for our neighbors, one should
call it the spirit of manly courage. For he that has had the strength to be able to
overcome so strong a passion (as this of selfishness), will have the strength to dare the
attack on another. For instance, these are two passions, cowardice and anger: if thou have
overcome anger, it is very plain that thou overcomest cowardice also: but thou gettest the
mastery over anger, by being gentle: therefore (do so) with cowardice also, and thou wilt
be manly. Again, if thou hast not got the better of anger, thou art become forward and
pugnacious; but not having got the better of this, neither canst thou get the better of
fear; consequently, thou wilt be a coward too: and the case is the same as with the body;
if it be weak, it is quickly overcome both by cold and heat: for such is the ill
temperament, but the good temperament is able to stand all (changes). Again, greatness of
soul is a virtue, and hard by it stands prodigality: economy is a virtue, the being a good
manager; hard by it stands parsimony and meanness. Come, let us again collate and compare
the virtues (with their vices). Well, then, the prodigal person is not to be called great-
minded. How should he?

13 The man who is overcome by numberless passions, how should he be great of soul? For
this is not despising money; it is only the being ordered about by other passions: for
just as a man, if he were at the beck and bidding of robbers to obey their orders, could
not be free (so it is here). His large spending does not come of his contempt of money,
but simply from his not knowing how to dispose of it properly: else, were it possible both
to keep it and to lay it out on his pleasure, this is what he would like. But he that
spends his money on fit objects, this is the man of high soul: for it is truly a high
soul, that which is not in slavery to passion, which accounts money to be nothing. Again,
economy is a good thing: for thus that will be the best manager, who spends in a proper
manner, and not at random without management. But parsimony is not the same thing with
this. For the former indeed, not even when an urgent necessity demands, touches the
principal of his money: but the latter will be brother to the former. Wells then, we will
put together the man of great soul, and the prudent economist, as also the prodigal and
the mean man: for both of these are thus affected from littleness of soul, as those others
are (from the opposite). Let us not then call him high-souled, who simply spends, but him
who spends aright:

14 nor let us call the economical manager mean and parsimonious, but him who is
unseasonably sparing of his money. 15 What a quantity of wealth that rich man spent, "who
was clothed in purple and fine linen? (Luke xvi. 19. But he was not high-souled: for his
soul was possessed by an unmerciful disposition and by numberless lusts: how then should
it be great? Abraham had a great soul, spending as he did for the reception of his guests,
killing the calf, and, where need was, not only not sparing his property, but not even his
life. If then we see a person having his sumptuous table, having his harlots and his
parasites, let us not call him a man of a great mind, but a man of an exceedingly little
mind. For see how many passions he is enslaved and subject to-gluttony, inordinate
pleasure, flattery: but him who is possessed by so many, and cannot even escape one of
them, how can any one call magnanimous? Nay, then most of all let us call him little-
minded, when he spends the most: for the more he spends, the more does he show the tyranny
of those passions: for had they not excessively got the mastery over him, be would not
have spent to excess. Again, if we see a person, giving nothing to such people as these,
but feeding the poor, and succoring those in need, himself keeping a mean table-him let us
call an exceedingly high-souled man: for it is truly a mark of a great soul, to despise
one's own comfort, but to care for that of others.

16 For tell me, if you should see a person despising all tyrants, and holding their
commands of no account, but rescuing from their tyranny those who are oppressed and evil
entreated; would you not think this a great man? So let us account of the man in this case
also. The passions are the tyrant: if then we despise them, we shall be great: but if we
rescue others also from them, we shall be far greater, as being sufficient not only for
ourselves, but for others also. But if any one, at a tyrant's bidding, beat some other of
his subjects, is this greatness of soul? No, indeed: but the extreme of slavery, in
proportion as he is great. And now also there is set before usprokeitai) a soul that is a
noble one and a free: but this the prodigal has ordered to be beaten by his passions: the
man then that beats himself, shall we call high-souled? By no means. Well then * *, but
let us see what is greatness of soul, and what prodigality; what is economy, and what
meanness; what is gentleness, and (what) dulness and cowardice; what boldness, and what
forwardness: that having distinguished these things from each other, we may be enabled to
pass (this life) well-pleasing to the Lord, and to attain unto the good things promised,
through the grace and mercy of our Lord Jesus Christ, to Whom be the glory for ever and
ever. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 49

1 ACTS. XXIII. 6-8.-"But when Paul perceived that the one part were Sadducees, and the
other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son
of a Pharisee: of the hope and resurrection of the dead I am called in question. And when
he had so said, there arose a dissension between the Pharisees and the Sadducees: and the
multitude was divided. For the Sadducees say that there is no resurrection, neither angel,
nor spirit: but the Pharisees confess both." 2 Again he discourses simply as man, and he
does not on all occasions alike enjoy the benefit of supernatural aid. "I am a Pharisee,
the son of a Pharisee: both in this, and in what comes after it, he wished to divide the
multitude, which had an evil unanimity against him. And he does not speak a falsehood here
either: for he was a Pharisee by descent from his ancestors. "Of the hope and resurrection
of the dead I am called in question. For since they would not say for what reason they
arraigned him, he is compelled therefore to declare it himself. "But the Pharisees," it
says, "confess both. And yet there are three things: how then does he say both? "Spirit
and Angel" is put as one. When he is on their side, then they plead for him. "And there
arose a great cry: and the scribes that were of the Pharisees' part arose, and strove,
saying, We find no evil in this man: but"what) "if a spirit has spoken to him, or an
angel? (v. 9. Why did they not plead for him before this? Do you observe, how, when the
passions give way, the truth is discovered? Where is the crime, say they, if an angel has
spoken to him, or a spirit? Paul gives them no handle against him.

3 "And when there arose a great dissension, the tribune, fearing lest Paul should have
been pulled in pieces of them, commanded the soldiers to go down, and to take him by force
from among them, and to bring him into the castle. (v. 10. The tribune is afraid of his
being pulled in pieces, now that he has said that he is a Roman: and the matter was not
without danger. Do you observe that Paul had a right to profess himself a Roman? Else,
neither would (the tribune) have been afraid now. So it remains that the soldiers must
bear him off by force. But when the wretches saw all to be without avail, they take the
whole matter into their own hands, as they would fain have done before, but were
prevented: and their wickedness stops nowhere, though it received so many checks: and yet
how many things were providentially ordered, on purpose that they might settle down from
their rage, and learn those things through which they might possibly recover themselves!
But none the less do they set upon him. Sufficient for proof of his innocence was even
this, that the man was saved when at the point to be pulled in pieces, and that with these
so great dangers about him, he escaped them all. "And the night following the Lord stood
by him, and said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem,
so must thou bear witness also at Rome.

4 And when it was day, certain of the Jews banded together, and bound themselves under a
curse, saying that they would neither eat nor drink till they had killed Paul. And they
were more than forty which had made this conspiracy. (v. 11-13. "They bound themselves
under a curse," it says. See how vehement and revengeful they are in their malice l What
means, "bound under a curse? Why then those men are accused forever, seeing they did not
kill Paul. And forty together. For such is the nature of that nation: when there needs
concerting together for a good object, not even two concur with each other: but when it is
for an evil object, the entire people does it. And they admit the rulers also as
accomplices. "And they came to the chief priests and elders, and said, We have bound
ourselves under a great curse that we will eat nothing until we have slain Paul. Now
therefore ye with the council signify to the tribune that he bring him down unto you to-
morrow, as though ye would enquire something more perfectly concerning him: and we, or
ever he come near, are ready to kill him. And when Paul's sister's son heard of their
lying in wait, he went and entered into the castle, and told Paul. Then Paul called one of
the centurions unto him, and said, Bring this young man unto the tribune: For he hath a
certain thing to tell him.

5 So he took him, and brought him to the tribune, and said, Paul the prisoner called me
unto him, and prayed me to bring this young man unto thee, who hath something to say unto
thee. Then the tribune took him by the hand, anti went with him aside privately, and asked
him, What is that thou hast to tell me? And he said, the Jews have agreed to desire thee
that thou wouldest bring down Paul to-morrow into the council, as though they would
enquire somewhat of him more perfectly. But do not thou yield unto them for there lie in
wait for him of them more than forty men, which have bound themselves with an oath, that
they will neither eat nor drink till they have killed him: and now are they ready, looking
for a promise from thee. So the tribune then let the young man depart, and charged him,
See thou tell no man that thou hast showed these things to me. (v. 14-22). Again he is
saved by man's forethought. And observe: Paul lets no man learn this, not even the
centurion, that the matter might not become known. And the centurion having come, reported
to the tribune. And it is well done of the tribune also, that he bids him keep it secret,
that it might not become known: moreover he gives his orders to the centurions only, at
the time when the thing was to be done:

6 and so Paul is sent into Caesarea, that there too he might discourse in a greater
theatre and before a more splendid audience: that so the Jews may not be able to say, "If
we had seen Paul, we would have believed-if we had heard him teaching. Therefore this
excuse too is cut off from them. "And the Lord," it said, "stood by him, and said, Be of
good cheer: for as thou hast testified of Me in Jerusalem, so must thou bear witness also
at Rome. (Yet) even after He has appeared to him, He again suffers him to be saved by
man's means. And one may well be astonished at Paul; he was not taken aback, neither said,
"Why, what is this? Have I then been deceived by Christ? but he believed: yet, because he
believed, he did not therefore sleep: no; what was in his own power by means of human
wisdom, he did not abandon. "Bound themselves by a curse: it was a kind of necessity that
those men fastened on themselves by the curse. "That they would neither eat nor drink.
Behold fasting the mother of murder! Just as Herod imposed on himself that necessity by
his oath, so also do these. For such are the devil's (ways): under the pretext forsooth of
piety he sets his traps. "And they came to the chief priests," etc. And yet they ought to
have come (to the tribune), ought to have laid a charge, and assembled a court of justice:

7 for these are not the doings for priests, but for captains of banditti, these are not
the doings for rulers, but for ruffians. They endeavor also to corrupt the ruler: but it
was providentially ordered, to the intent that he also should learn of their plot. For not
(only) by their having nothing to say, but also by their secret attempt, they convicted
themselves that they were naught. It is likely too that after (Paul was gone) the chief
priests came to (the tribune) making their request, and were put to shame. For of course
he would not have liked either to deny or to grant their request. How came he to believe
(the young man's tale)? He did so in consequence of what had already taken place; because
it was likely they would do this also. And observe their wickedness: they as good as laid
a necessity on the chief priests also: for if they undertook so great a thing themselves,
and engaged themselves in the whole risk, much more ought those to do thus much. Do you
observe, how Paul is held innocent by those that are without, as was also Christ by
Pilate? See their malice brought to naught: they delivered him up, to kill and condemn
him: but the result is just the contrary; he is both saved, and held innocent. For had it
not been so, he would have been pulled in pieces: had it not been so, he would have
perished, he would have been condemned.

8 And not only does (the tribune) rescue him from the rush (made upon him), but also from
much other (violence): see how he becomes a minister to him, insomuch that without risk he
is carried off safe with so large a force. "And he called unto him two centurions, saying,
Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and
spearmen two hundred, at the third hour of the night; and provide them beasts, that they
may set Paul on, and bring him safe unto Felix the governor. And he wrote a letter after
this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This
man was taken of the Jews, and should have been killed of them: then came I with an army,
and rescued him, having understood that he was a Roman. And when I would have known the
cause wherefore they accused him, I brought him forth into their council: whom I perceived
to be accused of questions of their law, but to have nothing laid to his charge worthy of
death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent
straightway to thee, and gave commandment to his accusers also to say before thee what
they had against him. Fare ye well. (v. 23-30). See how the letter speaks for him as a
defence-for it says, "I found nothing worthy of death," but as accusation against them
(rather) than against him. "About to have been killed of them:

9 so set upon his death were they. First, "I came with the army, and rescued him: then
also "I brought him down unto them: and not even so did they find anything to lay to his
charge: and when they ought to have been stricken with fear and shame for the former act,
they again attempt to kill him, insomuch that again his cause became all the more clear.
"And his accusers," he says, "I have sent unto thee: that at the tribunal where these
things are more strictly examined, he may be proved guiltless. 10 (Recapitulation. Let us
look then to what has been said above. "I," he says, "am a Pharisee: then, that he may not
seem to pay court, he adds, "Of the hope and resurrection of the dead it is, that I am
called in question. (v. 6. From this charge and calumny he commends himself. "For the
Sadducees indeed," etc. The Sadducees have no knowledge of anything incorporeal, perhaps
not even God; so gross (paxeij) are they: whence neither do they choose to believe that
there is a Resurrection. "And the scribes," etc. Look; the tribune also hears that the
Pharisees have acquitted him of the charges, and have given sentence (mss. and Edd.
eyhfisato, "he gave sentence") in his favor, and with greater confidence carries him off
by force. Moreover all that was spoken (by Paul) was full of right-mindedness
(filosofiaj). "And the night following the Lord stood by him," etc. See what strong
consolation! First he praises him, "As thou hast testified to My cause in Jerusalem; then
He does not leave him to be afraid for the uncertain issue of his journey to Rome: for
thither also, He saith, thou shalt not depart alone (monoj), Cat. and Edd. monon), but
thou shalt also have all this boldness of speech. Hereby it was made manifest, not (only)
that he should be saved, but that (he should be so) in order to great crowns in the great
city. But why did He not appear to him before he fell into the danger?

11 Because it is evermore in the afflictions that God comforts us; for He appears more
wished-for, while even in the dangers He exercises and trains us. Besides, he was then at
ease, when free from bonds; but now great perils were awaiting him. "We have bound
ourselves," they say, "under a curse, that we will not eat nor drink. (v. 14. What is all
this zeal? "That he may bring him down," it says, "unto you, as though ye would enquire
into his case more perfectly. (v. 15. Has he not twice made a speech unto you? has he not
said that he is a Pharisee? What (would ye have) over and above this? So reckless were
they and afraid of nothing, not tribunals, not laws: such their hardihood which shrunk
from nothing. They both declare their purpose, and announce the way of carrying it into
effect. "Paul's sister's son heard of it. (v. 16. This was of God's providence, their not
perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived
that this was God's doing: and casting all upon Him, so he acquits himself (from further
concern about it: "having called one of the centurions," etc. (v. 17. He told of the plot,
he was believed; he is saved. If he was acquitted of the charge, why did (the tribune)
send the accusers? That the enquiry might be more strict: that the man might be the more
entirely cleared.

12 Such are God's ways of ordering: the very things by which we are hurt, by these same
are we benefited. Thus it was with Joseph: his mistress sought to ruin him: and she seemed
indeed to be contriving his ruin, but by her contriving she placed him in a state of
safety: for the house where that wild beast (of a woman) was kept was a den in comparison
with which the prison was gentle. (Gen. xxxix. 1-20. For while he was there, although he
was looked up to and courted, he was in constant fear, test his mistress should set upon
him, and worse than any prison was the fear that lay upon him: but after the accusation he
was in security and peace, well rid of that beast, of her lewdness and her machinations
for his destruction: for it was better for him to keep company with human creatures in
miserable plight, than with a maddened misstress. Here he comforted himself, that for
chastity's sake he had fallen into it: there he had been in dread, lest he should receive
a death-blow to his soul: for nothing in the world is more annoying than a woman in love
can be to a young man who will not (meet her advances): nothing more detestable (than a
woman in such case), nothing more fell: all the bonds in the world are light to this. So
that the fact was not that he got into prison, but that he got out of prison.

13 She made his master his foe, but she made God his friend: brought him into closer
relation to Him Who is indeed the true Master; she cast him out of his stewardship in the
family, but made him a familiar friend to that Master. Again, his brethren sold him (Gen.
xxxvii. 18); but they freed him from having enemies dwelling in the same house with him,
from envy and much ill will, and from daily machinations for his ruin: they placed him far
aloof from them that hated him. For what can be worse than this, to be compelled to dwell
in the same house with brethren that envy one; to be an object of suspicion, to be a mark
for evil designs? So that while they and she were severally seeking to compass their own
ends, far other were the mighty consequences working out by the Providence of God for that
just man. When he was in honor, then was he in danger; when he was in dishonor, then was
he in safety. The eunuchs did not remember him, and right well it was that they did not,
that the occasion of his deliverance might be more glorious: that the whole might be
ascribed, not to man's favor, but to God's Providence (Gen. xl. 23): that at the right
moment, Pharaoh, reduced to need, might bring him out; that not as conferring but as
receiving a benefit, the king might release him from the prison. (ib. xli. 40.

14 It behooved to be no servile gift, but that the king should be reduced to a necessity
of doing this: it behooved that it should be made manifest what wisdom was in him.
Therefore it is that the eunuch forgets him, that Egypt might not forget him, that the
king might not be ignorant of him. Had he been delivered at that time, it is likely he
would have desired to depart to his own country: therefore he is kept back by numberless
constraints, first by subjection to a master, secondly by being in prison, thirdly by
being over the kingdom, to the end that all this might be brought about by the Providence
of God. Like a spirited steed that is eager to bound off to his fellows, did God keep him
back there, for causes full of glory. For that he longed to see his father, and free him
from his distress, is evident from his calling him thither. (Gen. xlv. 9.)

15 Shall we look at other instances of evil designing, how they turn out to our good, not
only by having their reward, but also by their working at the very time precisely what is
for our good? This (Joseph's) uncle (Esau) had ill designs against his father (Jacob), and
drove him out of his native land: what then? (Gen. xxvii. 41. He too set him (thereby)
aloof from the danger; for he too got (thereby) to be in safety. He made him a wiser and a
better man (filosofwteron); he was the means of his having that dream (Gen. xxviii. 12.
But, you will say, he was a slave in a foreign land? Yes, but he arrives among his own
kindred, and receives a bride, and appears worthy to his father-in-law. (ib. xxix. 23. But
he too cheated him? Yes, but this also turned out to his good, that he might be the father
of many children. But it was in his mind to design evil against him? True, but even this
was for his good, that he might thereupon return to his own country; for if he had been in
good circumstances, he would not have so longed for home. But he defrauded him of his
hire? Aye, but he got more by the means. (ib. xxxi. 7. Thus, in every point of these men's
history, the more people designed their hurt, the more their affairs flourished. If
(Jacob) had not received the elder daughter, he would not soon have been the. father of so
many children;

16 he would have dragged out a long period in childlessness, he would have mourned as his
wife did. For she indeed had reason to mourn, as not having become a mother (ib. xxx. 1,
2.); but he had his consolation: whence also he gives her a repulse. Again, had not
(Laban) defrauded him of his hire, he would not have longed to see his own country; the
higher points (filosofia) of the man's character would not have come to light, (his wives)
would not have become more closely attached to him. For see what they say: "With devouring
hath he devoured us and our money. (Gen. xxxi. 15. So that this became the means of
riveting their love to him. After this he had in them not merely wives, but (devoted)
slaves; he was beloved by them: a thing that no possession can equal: for nothing, nothing
whatever, is more precious than to be thus loved by a wife and to love her. "And a wife,"
Scripture says, "that agrees with her husband. (Ecclus. xxv. 1) "A man and a wife that
agree together. E.V. One thing this, as the Wise Man puts it, of the things for which a
man is to be counted happy; for where this is, there all wealth, all prosperity abounds:
as also, where it is not, there all besides profits nothing, but all goes wrong, all is
mere unpleasantness and confusion. Then let us seek this before all things. He that seeks
money, seeks not this.

17 Let us seek those things which can remain fixed. Let us not seek a wife from among the
rich, lest the excess of wealth on her side produce arrogance, lest that arrogance be the
means of marring all. See you not what God did? how He put the woman in subjection? (Gen.
iii. 16. Why art thou ungrateful, why without perception? The very benefit God has given
thee by nature, do not thou mar the help it was meant to be. So that it is not for her
wealth that we ought to seek a wife: it is that we may receive a partner of our life, for
the appointed order of the procreation of children. It was not that she should bring
money, that God gave the woman; it was that she might be an helpmate. But she that brings
money, becomes, instead of a wife, a setter up of her own will (epibouloj), a mistress-it
may be a wild beast instead of a wife-while she thinks she has a right to give herself
airs upon her wealth. Nothing more shameful than a man who lays himself out to get riches
in this way. If wealth itself is full of temptations, what shall we say to wealth so
gotten? For you must not look to this, that one or another as a rare and unusual case, and
contrary to the reason of the thing, has succeeded:

18 as neither ought we in other matters to fix our regards upon the good which people may
enjoy, or their chance successes, out of the common course: but let us look to the reason
of the thing as it is in itself, and see whether this thing be not fraught with endless
annoyance. Not only you bring yourself into a disreputable position; you also disgrace
your children by leaving them poor, if it chance that you depart this life before the
wife: and you give her incomparably more occasions for connecting herself with a second
bridegroom. Or do you not see that many women make this the excuse for a second marriage-
that they may not be despised; that they want to have some man to take the management of
their property? Then let us not bring about so great evils for the sake of money; but let
us dismiss all (such aims), and seek a beautiful soul, that we may also succeed in
obtaining love. This is the exceeding wealth, this the great treasure, this the endless
good things: whereunto may we all attain by the grace and loving kindness of our Lord
Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion,
honor, now and ever, world without end. Amen.

HOMILY 50

1 ACTS XXIII. 31, 32, 33.-"Then the soldiers, as it was commanded them, took Paul, and
brought him by night to Antipatris. On the morrow they left the horsemen to go with him,
and returned to the castle: who, when they came to Caesarea, and delivered the epistle to
the governor, presented Paul also before him." 2 Like some king whom his body-guards
escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath
of the people? Now then you will say that they have got him out of the city, they desist
from their violence? No indeed. But (the tribune) would not have sent him off with such
care for his safety, but that while he himself had found nothing amiss in him, he knew the
murderous disposition of his adversaries. "And when the governor had read the letter, he
asked of what province he was. And when he understood that he was of Cilicia; I will hear
thee, said he, when thine accusers are also come. Already Lysias has spoken for his
exculpation; (but the Jews seek to) gain the hearer beforehand. "And he ordered him to be
kept in custody in Herod's praetorium" (v. 34, 35): again Paul is put in bonds. "And after
five days came down the high priest Ananias with the elders. See how for all this they do
not desist; hindered as they were by obstacles without number, nevertheless they come,
only to be put to shame here also. "And with an orator, one Tertullus. And what need was
there of "an orator? Which (persons) also informed the governor against Paul. (c. xxiv. 1.
See how this man also from the very outset (b) with his praises seeks to gain the judge
beforehand.

3 "And when he was called forth, Tertullus began to accuse him, saying, Seeing that by
thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy
providence, we accept it always, and in all places, most noble Felix, with all
thankfulness. (v. 2, 3. Then as having much to say, he passes by the rest:
"Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest
hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a
mover of sedition among all the Jews throughout the world. (a) As a revolutionary and
seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that
have done this. (c) And see how he would put up the judge to a desire of punishing, seeing
he had here an opportunity to coerce the man that turned the world upside down! As if they
had achieved a meritorious action, they make much of it: "Having found this fellow," etc.,
"a mover of sedition," say they, "among all the Jews throughout the world. (Had he been
such), they would have proclaimed him as a benefactor and saviour of the nation! "And a
ringleader of the sect of the Nazarenes. (v. 4, 5. They thought this likely to tell as a
reproach-" of the Nazarenes : and by this also they seek to damage him-for Nazareth was a
mean place.And, "we have found him," say they:

4 see how maliciously they calumniate him: (found him), as if he had been always giving
them the slip, and with difficulty they had succeeded in getting him: though he had been
seven days in the Temple! "Who also hath gone about to profane the temple; whom we took,
[and would have judged according to our law."] (v. 6. See how they insult even the Law; it
was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation
against Lysias: though he had no right, say they, to interfere, in the excess of his
confidence he snatched him from us: [" But the tribune Lysias came upon us, and with great
violence took him away out of our hands, commanding his accusers to come unto thee] : by
examining of whom thyself mayest take knowledge of all these things, where of we accuse
him. And the Jews also assented, saying that these things were so. (v. 7-9). What then
says Paul? "Then Paul; after that the governor had beckoned unto him to speak, answered,
Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do
the more cheerfully answer for myself. (v. 10.)This is not the language of flattery, his
testifying to the judge's justice: no, the adulation was rather in that speech of the
orator, "By thee we enjoy great quietness. If so, then why are ye seditious? What Paul
sought was justice.

5 "Knowing thee to be a just judge, I cheerfully," says he, "answer for myself. Then also
he enforces this by the length of time: that (he had been judge) "of many years. Because
that thou mayest understand, that there are yet but twelve days since I went up to
Jerusalem for to worship. (v. 11. And what is this? (It means), "that I could not
immediately have raised a commotion. Because the accuser had nothing to show (as done) in
Jerusalem, observe what he said: "among all the Jews throughout the world. Therefore it is
that Paul here forcibly attracts him-" to worship," he says, "I came up," so far am I from
raising sedition-and lays a stress upon this point of justices being the strong point.
"And they neither found me in the Temple disputing with any man, neither raising up the
people, neither in the synagogues, nor in the city" (v. 12); which in fact was the truth.
And the accusers indeed use the term "ringleader," as if it were a case of fighting and
insurrection; but see how mildly Paul here answers. "But this I confess unto thee, that
after the way which they call heresy, so worship I the God of my fathers, believing all
things which are written in the Law and the Prophets: and have hope toward God, which they
themselves also allow, that there shall be a resurrection of the dead, both of the just
and unjust. (v. 14, 15.

6 The accusers were separating him (as an alien), but he indentifies himself with the Law,
as one of themselves. "And in this," says he, "do I exercise my self, to have always a
conscience void of offence toward God and toward men. Now after many years I came to bring
alms to my nation, and offerings. In which they found me purified in the temple, not with
multitude, neither with tumult. (v. 16, 17, 18. Why then camest thou up? What brought thee
hither? To worship, says he; to do alms. This was not the act of a factious person. Then
also he casts out their person: "but," says he, (they that found me, were) "certain Jews
from Asia, who ought to have been here before thee, and object, if they had ought against
me. Or else let these same here say, if they have found any evil doing in me while I stood
before the council, except it be for this one voice, that I cried, standing among them,
Touching the resurrection of the dead I am called in question by you this day. (v. 19, 20,
21. For this is justification in superabundance, not to flee from his accusers, but to be
ready to give account to all. "Of the resurrection of the dead," says he, "am I this day
called in question.

7 And not a word said he of what he had to say, how they had conspired against him, had
violently kept him, had laid wait for him-for these matters are course spoken of by the
tribune -but by Paul, though there was danger, not so: no, he is silent, and only defends
himself, though he had very much to say. (b) "In which" (alms), says he, "they found me in
course of purifying in the Temple. Then how did he profane it? For it was not the part of
the same man both to purify himself and worship and come for this purpose, and then to
profane it. This has with it a surmise of the justice of his cause, that he does not fall
into a long discourse. And he gratifies the judge, I suppose, by that also (namely, by),
making his defence compendious: (d) seeing that Tertullus before him did make a long
harangue. (f) And this too is a proof of mildness, that when one has much to say, in order
not to be troublesome one says but few words. (c) But let us look again at what has been
said.

8 (Recapitulation. "Then the soldiers," etc. (v. 31-33. (a) This also made Paul famous in
Caesarea, his coming with so large a force. -"But," says Tertullus, 'that I be not further
tedious," (e) showing that (Felix) does find him tedious (egkoptetai): "I beseech thee,"
he does not say, Hear the matter, but, "hear us of thy clemency. (ch. xxiv. 4. Probably it
is to pay court, that he thus lays out his speech. (g) "For having found this man, a
pestilent fellow, and a mover of sedition among all the Jews throughout the world" (v. 5):
how then, it might be said, if he did this elsewhere (and not here)? No, says he; among us
also he has profaned the Temple; "attempted," says he, "to profane it: but the how, he
leaves untold. "Whom also we took. etc. "But the tribune," etc. And while he thus
exaggerates what relates to the tribune, see how he extenuates the part of the accusers
themselves. "We took him," he says, "and would have judged him according to our Law. (v.
6. He shows that it is a hardship to them that they have to come to foreign tribunals, and
that they would not have troubled him had not the tribune compelled them, and that he,
having no concern in the matter, had seized the man by force: for in fact the wrongs done
were against us, and with us the tribunal ought to have been. For that this is the
meaning, see what follows: "with great violence" (v. 7), he says.

9 For this conduct is violence. "From whom thou mayest know. He neither dares to accuse
him (the tribune)-for the man was indulgent (forsooth)-nor does he wholly pass it by. Then
again, lest he should seem to be lying, he adduces Paul himself as his own accuser. "From
whom, by examining him, thou mayest take knowledge of all these things. (v. 8. Next, as
witnesses also of the things spoken, the accusers, the same persons themselves both
witnesses and accusers: "And the Jews also assented," etc. (v. 9. But Paul, "Forasmuch as
I know that thou hast been of many years a just judge. (v. 10. Why then, he is no stranger
or alien or revolutionary person, seeing he had known the judge for many years. And he
does well to add the epithet "just," that he (Felix) might not look to the chief priest,
nor to the people, nor the accuser. See, how he did not let himself be carried away into
abuse, although there was strong provocation. "Believing," he says, "that there will be a
resurrection: now a man who believed a resurrection, would never have done such things-"
which" (resurrection) "they themselves also allow. (v. 15. He does not say it of them,
that they believe "all things written in the Prophets : it was he that believed them all,
not they: but how "all," it would require a long discourse to show. And he nowhere makes
mention of Christ. Here by saying, "Believing," he does (virtually) introduce what relates
to Christ;

10 for the present he dwells on the subject of the resurrection, which doctrine was common
to them also, and removed the suspicion of any sedition. And for the cause of his going
up, "I came," he says, "to bring alms to my nation and offerings. (v. 17. How then should
I have troubled those, for the bringing offerings to whom I had come so long a journey?
"Neither with multitude, nor with tumult. (v. 18. Everywhere he does away the charge of
sedition. And he also does well to challenge his accusers who were from Asia, "Who ought
to accuse before thee," etc., but he does well also not to reject this either; "or else,"
says he, "let these same here say. Touching the resurrection of the dead," etc. (v. 19,
20, 21): for in fact it was on this account they were sore troubled from the first,
because he preached the Resurrection. This being proved, the things relating to Christ
also were easily introduced, that He was risen. "What evil doing," he says, "they found in
me. In the council" (ch. iv. 2) he says: the examination not having taken place in
private. That these things which I say are true, those witness who bring this charge
against me. "Having," he says, "a conscience void of offence both toward God, and toward
men. (v. 16. This is the perfection of virtue, when even to men we give no handle against
us, and are careful to be void of offence with God. "That I cried," he says, "in the
council.

11 He also shows their violence. They have it not to say, Thou didst these things under
the pretext of alms: for (it was) "not with multitude, nor with tumult: especially as upon
enquiry made concerning this thing, nothing further was found. Do you observe his
moderation, though there were dangers? do you observe how he keeps his tongue from evil-
speaking, how he seeks only one thing, to free himself from the charges against himself,
not that he may criminate them, except so far as he might be obliged to do so while
defending himself? Just as Christ also said: "I have not a devil, but I honor My Father:
but ye do dishonor Me. (John viii. 49.) 12 Let us imitate him, since he also was an
imitator of Christ. If he, with enemies, who went even to the length of murder and
slaughter, said nothing offensive to them, what pardon shall we deserve, who in reviling
and abuse become infuriated, calling our enemies villains, detestable wretches? what
pardon shall we deserve, for having enemies at all? Hear you not, that to honor (another)
is to honor one's self? So it is: but we disgrace ourselves. You accuse (some one) that he
has abused you: then why do you bring yourself under the same accusation? Why inflict a
blow on yourself? Keep free from passion, keep unwounded: do not, by wishing to smite
another, bring the hurt upon yourself. What, is the other tumult of our soul not enough
for us, the tumult that is stirred up, though there be none to stir it up-for example, its
outrageous lusts, its griefs and sorrows, and such like-but we must needs heap up a pile
of others also? And how, you will say, is it possible, when one is insulted and abused, to
bear this? And how is it nor possible, I ask? Is a wound got from words; or do words
inflict bruises on our bodies? Then where is the hurt to us? So that, if we will, we can
bear it. Let us lay down for ourselves a law not to grieve, and we shall bear it: let us
say to ourselves, "It is not from enmity;

13 it is from infirmity"-for it is indeed owing to an infirmity, since, for proof that it
comes not from enmity nor from malignity of disposition, but from infirmity, the other
also would fain have restrained (his anger), although he had suffered numberless wrongs.
If we only have this thought in our minds, that it is from infirmity, we shall bear it,
and while we forgive the offending person, we shall try not to fall into it ourselves. For
I ask all you who are present: would ye have wished to be able to exercise such a
philosophic temper, as to bear with those who insult you? I think so. Well, then, he
insulted unwillingly; he would rather not have done so, but he did it, forced by his
passion: refrain thyself. Do you not see (how it is with) the demoniacs (in their fits)?
Just then as it is with them, so with him: it is not so much from enmity, as from
infirmity (that he behaves as he does): endure it. And as for us-it is not so much from
the insults as they are in themselves that we are moved, as from our own selves: else how
is it that when madmen offer us the same insults, we bear it? Again, if those who insult
us be our friends, in that case too we bear it: or also our superiors, in that case also
we bear it:

14 how then is it not absurd, that in the case of these three, friends, madmen, and
superiors, we bear it, but where they are of the same rank or our inferiors, we do not
bear it? I have oftentimes said: It is but an impulse of the moment, something that
hurries us away on the sudden: let us endure it for a little, and we shall bear the whole
thing. The greater the insults, the more weak the offender. Do you know when it behooves
us to grieve? When we have insulted another, and he keeps silence: for then he is strong,
and we weak: but if the contrary be the case, you must even rejoice: you are crowned, you
are proclaimed conqueror, without having even entered into the contest, without having
borne the annoyance of sun, and heat, and dust, without having grappled with an antagonist
and let him close with you; nothing but a mere wish on your part, sitting or standing, and
you have got a mighty crown: a crown far greater than those (combatants earn): for to
throw an enemy standing to the encounter, is nothing like so great as to overcome the
darts of anger. You have conquered, without having even let him close with you, you have
thrown down the passion that was in you, have slain the beast that was roused, have
quelled the anger that was raging, like some excellent herdsman. The fight was like to
have been an intestine one, the war a civil war.

15 For, as those who sit down to besiege from without (endeavor to), embroil (the
besieged) in civil discords, and then overcome them; so he that insults, unless he rouse
the passion within us, will not be able to overcome us: unless we kindle the flame in
ourselves, he has no power. Let the spark of anger be within us, so as to be ready for
lighting at the right moment, not against ourselves, nor so as to involve us in numberless
evils. See ye not how the fire in houses is kept apart, and not thrown about at random
everywhere, neither among straw, nor among the linen, nor just where it may chance, that
so there may not be danger, if a wind blow on it, of its kindling a flame: but whether a
maid-servant have a lamp, or the cook light a fire, there is many an injunction given, not
to do this in the draught of the wind, nor near a wooden panel, nor in the night-time: but
when the night has come on, we extinguish the fire, fearing lest perchance while we are
asleep and there is none to help, it set fire, and burn us all. Let this also be done with
regard to anger;

16 let it not be scattered everywhere up and down in our thoughts, but let it be in some
deep recess of the mind, that the wind arising from the words of him who is opposing us
may not easily reach to it, but that it receive the wind (which is to rouse it) from
ourselves, who know how to rouse it in due measure and with safety. If it receive the wind
from without, it knows no moderation; it will set everything on fire: oftentimes when we
are asleep this wind will come upon it, and will burn up all. Let it therefore be with us
(in safe keeping) in such sort as only to kindle a light: for anger does kindle a light
when it is managed as it ought to be: and let us have torches against those who wrong
others, against the devil. Let not the spark lie anywhere as it may chance, nor be thrown
about; let us keep it safe under ashes: in lowly thoughts let us keep it slumbering. We do
not want it at all times, but when there is need to subdue and to make tender, to mollify
obduracy, and convict the soul. What evils have angry and wrathful passions wrought! And
what makes it grievous indeed is, that when we have parted asunder, we have no longer the
power to come together again, but we wait for others (to do this): each is ashamed, and
blushes to come back himself and reconcile the other.

17 See, he is not ashamed to part asunder and to be separated; no, he takes the lead as
author of the evil: but to come forward and patch that which is rent, this he is ashamed
to do: and the case is just the same, as if a man should not shrink from cutting off a
limb, but should be ashamed to join it together again. What sayest thou, O man? Hast thou
committed great injuries, and thyself been the cause of the quarrel? Why, then, thou
wouldest justly be the first to go and be reconciled, as having thyself furnished the
cause. But he did the wrong, he is the cause of the enmity? Why then, for this reason also
thou must do it, that men may the more admire thee, that in addition to the former, thou
mayest get the first prize in the latter also: as thou wast not the cause of the enmity,
so neither of its being extended further. Perhaps also the other, as conscious within
himself of numberless evils, is ashamed and blushes. But he is haughty? On this account
above all, do not thou hesitate to run and meet him: for if the ailment in him be twofold,
both haughtiness and anger, in this thou hast mentioned the very reason why thou oughtest
to be the first to go to him, thou that art the one in sound health, the one who is able
to see: as for him, he is in darkness: for such is anger and false pride.

18 But do thou, who art free from these and in sound health, go to him-thou the physician,
go to the sick. Does any of the physicians say, Because such an one is sick, I do not go
to him? No, this is the very reason above all why they do go, when they see that he is not
able to come to them. For of those who are able (to come) they think less, as of persons
not extremely ill, but not so of those who lie at home sick. Or are not pride and anger,
think you, worse than any illness? is not the one like a sharp fever, the other like a
body swollen with inflammation? Think what a thing it is to have a fever and inflammation:
go to him, extinguish the fire, for by the grace of God thou canst: go, assuage the heat
as it were with water. "But," you will say, "how if he is only the more set up by my doing
this very thing? This is nothing to thee: thou hast done thy part, let him take account
for himself: let not our conscience condemn us, that this thing happens in consequence of
any omission of what ought to have been done on our part. "In so doing," says the
Scripture, "thou shall heap coals of fire on his head. (Rom. xii. 20, cf. Hom. in l. xxii.
§3.

19 And yet, for all that this is the consequence, it bids us go and be reconciled and do
good offices-not that we may heap coals of fire, but that (our enemy) knowing that future
consequence, may be assuaged by the present kindness, that he may tremble, that he may
fear our good offices rather than our hostilities, and our friendships rather than our ill
designs. For one does not so hurt his hater by showing his resentment as an enemy, as by
doing him good and showing kindness. For by his resentment, he has hurt both himself and
perhaps the other also in some little degree: but by doing good offices, he has heaped
coals of fire on his head."Why then," you will say, "for fear of thus heaping coals one
ought not to do this (b) but to carry on the enmity to greater lengths. By no means: it is
not you that cause this, but he with his brutish disposition. For if, when you are doing
him good, and honoring him, and offering to be reconciled, he persists in keeping up the
enmity, it is he has kindled the fire for himself, he has set his own head on fire; you
are guiltless. Do not want to be more merciful than God (b), or rather, if you wish it,
you will not be able, not even in the least degree. How should you? "As far as the heaven
is from the earth," Scripture says, "so far are My counsels from your counsels" (Isa. xlv.
8):

20 and again, "If ye," He says, "being evil, know how to give good gifts unto your
children, how much more your heavenly Father" (Matt. vii. 11)? But in fact this talk is
mere pretext and subterfuge. Let us not prevaricate with God's commandments. "And how do
we prevaricate," you will say? He has said, "In so doing, thou wilt heap coals of fire on
his head: and you say, I do not like to do this. (a) But are you willing to heap coals
after another fashion, that is upon your own head? For in fact this is what resentment
does: (c) since you shall suffer evils without number. (e) You say, "I am afraid for my
enemy, be, cause he has done me great injuries: in reality is it this you say? But how
came you to have an enemy? But how came you to hate your enemy? You fear for him that has
injured you, but do you not fear yourself? Would that you had a care for yourself! Do not
act (the kindness) with such an aim as this: or rather do it, though it be but with such
an aim. But you do it not at all. I say not to you, "thou wilt heap coals of fire: no, I
say another and a greater thing: only do it. For Paul says this only by way of summoning
thee (if only), in hope of the vengeance, to put an end to the enmity.

21 Because we are savage as wild beasts in disposition, and would not otherwise endure to
love our enemy, unless we expected some revenge, he offers this as a cake, so to say, to a
wild beast. For to the Apostles (the Lord) says not this, but what says He? "That ye may
be like to your Father which is in heaven. (Matt. v. 45. And besides, it is not possible
that the benefactor and the benefited should remain in enmity. This is why Paul has put it
in this way. Why, affecting a high and generous principle in thy words, why in thy deeds
dost thou not even observe (common) moderation? (It sounds) well; thou dost not feed him,
for fear of thereby heaping upon him coals of fire: well then, thou sparest him? well
then, thou lovest him, thou actest with this object in view? God knows, whether thou hast
this object in so speaking, and are not palming this talk upon us as a mere pretence and
subterfuge. Thou hast a care for thine enemy, thou fearest lest he be punished, then
wouldest thou not have extinguished thine anger? For he that loves to that degree that he
overlooks his own interest for the sake of the other's advantage, that man has no enemy.
(Then indeed) thou mightest say this. How long shall we trifle in matters that are not to
be trifled with, and that admit of no excuse? Wherefore I beseech you, let us cut off
these pretexts; let us not despise God's laws:

22 that we may be enabled with well-pleasing to the Lord to pass this life present, and
attain unto the good things promised, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now
and ever, world without end. Amen.

HOMILY 51

1 ACTS XXIV. 22, 23.-"And when Felix heard these things, having more perfect knowledge of
that way, he deferred them and said, When Lysias the tribune shall come down, I will know
the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him
have liberty, and that he should forbid none of his acquaintance to minister or come unto
him." 2 See how much close investigation is made by the many in a long course of time,
that it should not be said that the trial was hurried over. For, as the orator had made
mention of Lysias, that he took "him away with violence, Felix," he says, "deferred them.
Having knowledge of that way: that is, he put them off on purpose: not because he wanted
to learn, but as wishing to get rid of the Jews. On their account, he did not like to let
him go: to punish him was not possible; that would have been (too) barefaced. "And to let
him have liberty, and to forbid none of his acquaintance to minister to him. So entirely
did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and
besides, expecting to receive money, he called for Paul. "And after certain days, when
Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him
concerning the faith in Christ. And as he reasoned of righteousness, temperance (i.e.
self-control or chastity), and judgment to come, Felix trembled, and answered, Go thy way
for this time; when I have a convenient season, I will call for thee. He hoped also that
money should have been given him of Paul, that he might loose him; wherefore he sent for
him the oftener, and communed with him. But after two years Porcius Festus came into
Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound. (v. 24-27.

3 See how close to the truth are the things written. But he sent for him frequently, not
that he admired him, nor that he praised the things spoken, nor that he wished to believe,
but why? "Expecting," it says, "that money should have been given him. Observe how he does
not hide here the mind of the judge. "Wherefore he sent for him," etc. And yet if he had
condemned him, he would not have done this, nor have wished to hear a man, condemned and
of evil character. And observe Paul, how, though reasoning with a ruler, he says nothing
of the sort that was likely to amuse and entertain, but ("he reasoned," it says,) "of
righteousness, and of the coming judgment," and of the resurrection. And such was the
force of his words, that they even terrified the governor. This man is succeeded in his
office by another, and he leaves Paul a prisoner: and yet he ought not to have done this;
he ought to have put an end to the business: but he leaves him, by way of gratifying them.
They however were so urgent, that they again besought the judge. Yet against none of the
Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon
they desisted. So providentially is he removed from Jerusalem, having to do with such wild
beasts. And they nevertheless request that he might be brought again there to be tried.
"Now when Festus was come into the province, after three days he ascended from Caesarea to
Jerusalem.

4 Then the high priest and the chief of the Jews informed him against Paul, and besought
him, and desired favor against him, that he would send for him to Jerusalem, laying wait
in the way to kill him. (ch. xxv. 1-3. Here now God's providence interposed, not
permitting the governor to do this: for it was natural that he having just come to the
government would wish to gratify them: but God suffered him not. "But Festus answered,
that Paul should be kept at Caesarea, and that he himself would depart shortly thither.
Let them therefore, said he, which among you are able, go down with me, and accuse this
man, if there be any wickedness in him. And when he had tarried among them more than ten
days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded
Paul to be brought. (v. 4-6. But after they came down, they forthwith made their
accusations shamelessly and with more vehemence: and not having been able to convict him
on grounds relating to the Law, they again according to their custom stirred the question
about Caesar, being just what they did in Christ's case. For that they had recourse to
this is manifest by the fact, that Paul defends himself on the score of offences against
Caesar. "And when he was come, the Jews which came down from Jerusalem stood round about,
and laid many and grievous complaints against Paul, which they could not prove.

5 While he answered for himself, Neither against the law of the Jews, neither against the
temple, nor yet against Caesar, have I offended anything at all. But Festus, willing to do
the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be
judged of these things before me"? (v. 7-9. Wherefore he too gratifies the Jews, the whole
people, and the city. Such being the case, Paul terrifies him also, using a human weapon
for his defence. "Then said Paul, I stand at Caesar's judgment seat, where I ought to be
judged; to the Jews have I done no wrong, as thou very well knowest. For if I be an
offender, or have committed anything worthy of death, I refuse not to die: but if there be
none of these things whereof these accuse me, no man may deliver me unto them. I appeal
unto Caesar. (v. 10, 11. Some one might say, How is it, that having been told, "Thou must
also bear witness of Me in Rome," (ch. 11), he, as if unbelieving, did this? God forbid:
nay, he did it, because he so strongly believed. For it would have been a tempting of God
to be bold on account of that declaration, and to cast himself into numberless dangers,
and to say: "Let us see if God is able even thus to deliver me. But not so does Paul; no,
he does his part, all that in him lies, committing the whole to God. Quietly also he
reproves the governor:

6 for, "If, says he, I am an offender, thou doest well: but if not, why dost thou give me
up? "No man," he says, "may sacrifice me. He put him in fear, so that even if he wished,
he could not sacrifice him to them; while also as an excuse to them he had Paul's appeal
to allege. "Then Festus, when he had conferred with the council, answered, Hast thou
appealed unto Caesar? unto Caesar shalt thou go. And after certain days king Agrippa and
Bernice came unto Caesarea to salute Festus. (v. 12, 13. Observe, he communicates the
matter to Agrippa, so that there should be other hearers once more, both the king, and the
army, and Bernice. Thereupon a speech in his exculpation. "And when they had been there
many days, Festus declared Paul's, cause unto the king, saying, There is a certain man
left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the
elders of the Jews informed me, desiring to have judgment against him. To whom I answered,
It is not the manner of the Romans to deliver any man to die, before that he which is
accused have the accusers face to face, and have license to answer for himself concerning
the crime laid against him. Therefore, when they were come hither, without any delay on
the morrow I sat on the judgment seat, and commanded the man to be brought forth.

7 Against whom when the accusers stood up, they brought none accusation of such things as
I supposed: but had certain questions against him of their own superstition, and of one
Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such
manner of questions, I asked him whether be would go to Jerusalem, and there be judged of
these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I
commanded him to be kept till I might send him to Caesar. Then Agrippa said unto Festus, I
would also hear the man myself. Tomorrow, said he, thou shalt hear him. (v. 14-22. And
observe a crimination of the Jews, not from Paul, but also from the governor. "Desiring,"
he says, "to have judgment against him. To whom I said, to their shame, that "it is not
the manner of the Romans," before giving an opportunity to speak for himself, "to
sacrifice a man. But I did give him (such opportunity), and I found no fault in him.
"Because I doubted," says he, of "such manner of questions: he casts a veil also over his
own wrong. Then the other desires to see him. (b) But let us look again at what has been
said.

8 (Recapitulation.)"And when Felix," etc. (v. 22. Observe on all occasions how the
governors try to keep off from themselves the annoyance of the Jews, and are often
compelled to act contrary to justice, and seek pretexts for deferring: for of course it
was not from ignorance that he deferred the cause, but knowing it. And his wife also
hears, together with the governor. (v. 24. This seems to me to show great honor. For he
would not have brought his wife to be present with him at the hearing, but that be thought
great things of him. It seems to me that she also longed for this. And observe how Paul
immediately discourses not only about faith, nor about remission of sins, but also about
practical points of duty. "Go thy way," he says, "for this time: when I have a convenient
season, I will call for thee. (v. 25. Observe his hardness of heart: hearing such things,
"he hoped that he should receive money from him! (v. 26. And not only so, but even after
conversing with him-for it was towards the end of his government-he left him bound,
"willing to show the Jews a pleasure" (v. 27): so that he not only coveted money, but also
glory. How, O wretch, canst thou look for money from a man who preaches the contrary? But
that he did not get it, is evident from his leaving him bound; he would have loosed him,
had he received it. "Of temperance," it says, he reasoned;

9 but the other was hankering to receive money from him who discoursed these things! And
to ask indeed he did not dare: for such is wickedness: but he hoped it. "And when two
years were completed," etc., so that it was but natural that he showed them a pleasure, as
he had been so long governor there. "Now when Festus was come into the province," etc.
(ch. xxv.1, xxv.2. At the very beginning, the priests came to him, who would not have
hesitated to go even to Caesarea, unless he had been seen immediately coming up, since
immediately on his arrival they come to him. And he spends ten days, in order, I suppose,
to be open to those who wished to corrupt him with bribes. But Paul was in the prison.
"They besought him," it says, "that he would send for him: why did they desire it as a
favor, if he was deserving of death? But thus their plotting became evident even to him,
so that discoursing of it (to Agrippa), he says, "desiring to have judgment against him.
They wanted to induce him to pass sentence now immediately, being afraid of Paul's tongue.
What are ye afraid of? What are ye in such a hurry? In fact, that expression, "that he
should be kept" (v. 4), shows this. Does he want to escape? "Let them therefore," he says,
"which among you are able, accuse him. (v. 5. Again accusers, again at Caesarea, again
Paul is brought forth.

10 And having come, immediately "he sat on the judgment-seat" (v. 6); with all his haste:
they so drove, so hurried him. While as yet he had not got acquainted with the Jews, nor
experienced the honor paid to him by them, he answered rightly: but now that he had been
in Jerusalem ten days, he too wants to pleasure them (by sacrificing Paul to them): then,
also to receive Paul, "Wilt thou," says he, "be judged there of these things by me? (v. 9.
I am not giving thee up to them-but this was the fact-and he leaves the point to his own
choice, that by this mark of respect he might get him to yield: since his was the
sentence, and it would have been too barefaced, when he had been convicted of nothing
here, to take him back thither. "But Paul said, At Caesar's tribunal am I standing," etc.
(v. 10): he did not say, I will not, lest he should make the judge more vehement, but
(here) again is his great boldness: They cast me out once for all, themselves, and by this
they think to condemn me, by their showing that I have offended against Caesar: at his bar
I choose to be judged, at the bar of the injured person himself. "To the Jews have I done
no wrong, as thou also very well knowest. Here now he reproved him, that he too wished to
sacrifice him to the Jews: then, on the other hand, he relaxes (the sternness of) his
speech:

11 "if then I be an offender, or have committed anything worthy of death, I refuse not to
die. I utter sentence against myself. For along with boldness of speech there must be also
justness of cause, so as to abash (the hearer). "But if there be nothing in the things
whereof these accuse me, no man"-however he may wish it-"no man may sacrifice me to please
them. He said, not, I am not worthy of death, nor, I am worthy to be acquitted, but, I am
ready to take my trial before Caesar. At the same time too, remembering the dream, he was
the more confident to appeal. (ch. xxiii. 11) And he said not, Thou (mayest not), but,
neither any other man may sacrifice me, that it might be no affront to him. "Then Festus,
when he had conferred with the council"-do you observe how he seeks to gratify them? for
this is favor -"having conferred," it says, "with the council, he said, Hast thou appealed
unto Caesar? unto Caesar shall thou go. (v. 12. See how his trial is again lengthened out,
and how the plot against him becomes an occasion for the preaching: so that with ease and
in safe custody he should be taken away to Rome, with none to plot evil against him: for
it was not the same thing his simply coming there, and his coming on such a cause. For, in
fact this was what made the Jews come together there. (ch. xxviii. 17.

12 Then again, some time passes while he tarries at Jerusalem, that you may learn, that,
though some time passed, the evil design against him prevails nothing, God not permitting
it. But this king Agrippa, who was also a Herod, was a different Agrippa, after him of
James' time, so that this is the fourth (Herod). See how his enemies coöperate with him
against their will. To make the audience large, Agrippa falls into a desire of hearing:
and he does not simply hear, but with much parade. And see what a vindication (apologian)!
So writes Festus, and the ruthlessness of the Jews is openly made a show of: for when it
is the governor that says these things, he is a witness above all suspicion: so that the
Jews are condemned by him also. For, when all had pronounced sentence against them, then,
and not sooner, God brings upon them the punishment. But observe: Lysias gave it against
them, Felix against them, Festus against them-although he wished to gratify them -Agrippa
against them. What further? The Pharisees-even they gave it against themselves. No evil,
says Festus, "of such things as I supposed: no accusation did they bring against him. (v.
18. And yet they did bring it: true, but they did not prove it: for their evil design and
daring plot against him gave cause to surmise this, but the examination brought out
nothing of the kind. "And of one Jesus," he says, "which was dead. (v. 19.

13 He says naturally enough, "of one" (Jesus), as being a man in office, and not caring
for these things. "And not knowing, for my part, what to make of the enquiry concerning
these things" (v. 20)-of course, it went beyond a judge's hearing, the examining into
these matters. If thou art at a loss, why dost thou drag him to Jerusalem? But the other
would not deign this: no, "To Caesar" (says he); as in fact it was touching Caesar that
they accused him. Do you hear the appeal? hear the plotting of the Jews? hear their
factious spirit? All these things provoked him to a desire (of hearing him): and he gives
them the gratification and Paul becomes more renowned. For such as I said, are the ill
designs (of enemies). Had not these things been so, none of these rulers would have
deigned to hear him, none would have heard with such quietness and silence. And he seems
indeed to be teaching, he seems to be making a defence; but he rather makes a public
harangue with much orderliness. Then let us not think that ill designs against us are a
grievous thing. So long as we do not make ill designs against ourselves, no one will be
able to have ill designs against us: or rather, people may do this, but they do us no
hurt; nay, even benefit us in the highest degree: for it rests with ourselves, whether we
shall suffer evil, or not suffer evil. Lo!

14 I testify, and proclaim with a loud voice, more piercing even than the sound of a
trumpet-and were it possible to ascend on high and cry aloud, I would not shrink from
doing it-him that is a Christian, none of all the human beings that inhabit the earth will
have power to hurt. And why do I say, human beings? Not even the Evil Spirit himself, the
tyrant, the Devil, can do this, unless the man injure himself; be what it may that any one
works, in vain he works it. For even as no human being could hurt an angel, if he were on
earth, so neither can one human being hurt another human being. But neither again will he
himself be able to hurt another, so long as he is good. What then can be equal to this,
when neither to be hurt is possible, nor to hurt another? For this thing is not less than
the former, the not wishing to hurt another. Why, that man is a kind of angel, yea, like
God. For such is God; only, He indeed (is such) by nature, but this man, by moral choice:
neither to be hurt is possible (for either), nor to hurt another. But this thing, this
"not possible," think not that it is for any want of power-for the contrary to this is
want of power-no, I speak of the morally incompatible (to anendekton). For the (Divine)
Nature is neither Itself susceptible of hurt, nor capable of hurting another:

15 since this very thing in itself is a hurt. For in no other way do we hurt ourselves,
than by hurting another, and our greatest sins become such from our doing injury to
ourselves. So I that for this reason also the Christian cannot be hurt, namely, because
neither can he hurt. But how in hurting others we hurt ourselves, come, let us take this
saying in hand for examination in detail. Let a man wrong another, insult, overreach; whom
then has he hurt? Is it not himself first? This is plain to every one. For to the one, the
damage is in money, to himself, it is in the soul; to destruction, and to punishment.
Again, let another be envious: is it not himself he has injured? For such is the nature of
injustice: to its own author first it does incalculable hurt. "Yes, but to another also?
True, but nothing worth considering: or rather, not even a little-nay, it even benefits
him. For let there be,-as the whole matter lies most in these examples,-let there be some
poor man, having but little property and (barely) provided with necessary food, and
another rich and wealthy, and having much power, and then let him take the poor man's
property, and strip him naked, and give him up to starvation, while he shall luxuriate in
what he has unjustly taken from the other: not only has he not hurt that man at all-he has
even benefited him, while himself he has not only not benefited, but even hurt.

16 For how should it be otherwise? In the first place, harassed by an evil conscience, and
day by day condemning himself and being condemned by all men: and then, secondly, in the
judgment to come. But the other, how is he benefited? Because to suffer ill and bear it
nobly, is great gain: for it is a doing away of sins, this suffering of ill, it is a
training to philosophy, it is a discipline of virtue. Let us see which of the two is in
evil case, this man or that. For the one, if he be a man of well-ordered mind, will bear
it nobly: the other will be every day in a constant tremor and misgiving: which then is
hurt, this man or that? "You talk idly," say you: "for when a man has nothing to eat, and
is forced to bewail himself and to feel himself very wretched, or comes and begs, and gets
nothing, is not that a ruining of both soul and body? No, it is you that talk idly: for I
show facts in proof. For say, does none of the rich feel himself wretched? What then? Is
poverty the cause of his wretchedness? "But he does not starve. And what of that? The
greater is the punishment, when having riches he does this. For neither does wealth make a
man strong-minded, nor poverty make him weak: otherwise none of those living in wealth
would pass a wretched life, nor would any of those in poverty (not) curse his fate.

17 But that yours is indeed the idle talk, I will make manifest to you from hence. Was
Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself
saying, "In hunger and thirst. (2 Cor. xi. 27. Did the prophets suffer hunger, or did they
not? They too had a hard time of it. "Again, you fetch up Paul to me, again the prophets,
some ten or twenty men. But whence shall I bring examples? "Show me from the many some who
bear ills nobly. But the rare is ever such: however, if you will, let us examine the
matter as it is in itself. Let us see whose is the greater and sharper care, whose the
more easy to be borne. The one is solicitous about his necessary food, the other about
numberless matters, freed from that care. The rich man is not afraid on the score of
hunger, but he is afraid about other things: oftentimes for his very life. The poor man is
not free from anxiety about food, but he is free from other anxieties, he has safety, has
quietness, has security.

18 If to injure another is not an evil, but a good, wherefore are we ashamed? wherefore do
we cover our faces? Wherefore, being reproached, are we vexed and disconcerted? If the
being injured is not a good thing, wherefore do we pride ourselves, and glory in the
thing, and justify ourselves on its account? Would you learn how this is better than that?
Observe those who are in the one condition, and those who are in the other. Wherefore are
laws? Wherefore are courts of justice? Wherefore punishments? Is it not, on account of
those men, as being diseased and unsound? But the pleasure lies great, you will say. Let
us not speak of the future: let us look into the present. What is worse than a man who is
under such a suspicion as this? what more precarious? what more unsound? is he not always
in a state of shipwreck? Even if he do any just thing, he, is not credited, condemned as
he is by all on account of his power (of injuring): for in all who dwell with him he has
accusers: he cannot enjoy friendship: for none would readily choose to become the friend
of a man who has such a character, for fear of becoming implicated with him in the opinion
held of him. As if he were a wild beast, all men turn away from him; as from a pest, a
foe, a man-slayer, and an enemy of nature, so they shrink from the unjust man.

19 If he who has wronged another happen to be brought into a court of justice, he does not
even need an accuser, his character condemns him in place of any accuser. Not so he who is
injured; he has all men to take his part, to condole with him, to stretch out the hand of
help: he stands on safe ground. If to injure another be a good and a safe thing, let any
one confess that he is unjust: but if he dares not do this, why then does he pursue it as
a good thing? But let us see in our own persons, if his same be done there, what evils
come of it: (I mean,) if any of the parts or functions within us having overstepped its
proper bounds, grasp at the office of some other. For let the spleen, if it will, have
left its proper place, and seize on the part belonging to some other organ along with its
own, is not this disease? The moisture within us, let it fill every place, is it not
dropsy and gout? is not this to ruin itself, along with the other? Again, let the bile
seek for a wide room, and let the blood be diffused throughout every part. But how is it
in the soul with anger, lust, and all the rest. if the food exceed its proper measure?

20 Again in the body, if the eye wish to take in more, or to see more than is allotted to
it, or admit a greater light than is proper. But if, when the light is good, yet the eye
is ruined, if it choose to see more than is right: consider what it must be in the case of
an evil thing. If the ear take in a (too) loud voice, the sense is stunned: the mind, if
it reason about things above itself, it is overpowered: and whatever is in excess, mars
all. For this is pleonecia, the wanting to have more than what is marked off and allotted.
So too in respect of money; when we will needs put upon (us) more burdens (than is meet),
although we do not perceive it, to our sore hurt we are nourishing within ourselves a wild
beast; much having, yet much wanting, numberless the cares we entangle ourselves withal,
many the handles we furnish the devil against ourselves. In the case of the rich, however,
the devil has not even need of labor, so surely do their very concerns of business of
themselves ruin them. Wherefore I beseech you to abstain from the lust of these things,
that we may be enabled to escape the snares of the evil one, and having taken hold of
virtue, to attain unto the good things eternal, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father and the Holy Ghost together be glory forever. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 52

1 ACTS XXV. 23.-"And on the morrow, when Agrippa was come, and Bernice with great pomp,
and was entered into the place of hearing, with the chief captains, and principal men of
the city, at Festus' commandment Paul was brought forth. 2 See what an audience is
gathered together for Paul. Having collected all his guards, the governor is come, and the
king, and the tribunes, "with the principal men," it says, "of the city. Then Paul being
brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the
charges, for what says Festus? "And Festus said, King Agrippa, and all men which are here
present with us, ye see this man, about whom all the multitude of the Jews have dealt with
me, both at Jerusalem, and also here, crying that he ought not to live any longer. But
when I found that he had committed nothing worthy of death, and that he himself hath
appealed to Augustus, I have determined to send him. Of whom I have no certain thing to
write unto my lord. Wherefore I have brought him forth before you, and especially before
thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it
seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid
against him. (v. 24-27. Mark how he accuses them, while he acquits him. O what an
abundance of justifications! After all these repeated examinations, the governor finds not
how he may condemn him. They said he was worthy of death. On this account he said also:
"When I found," says he "that he had committed nothing worthy of death.-Of whom I have no
certain thing to write to my lord.

3 This too is a proof of Paul's spotlessness, that the judge found nothing to say
concerning him. "Therefore I have brought him forth," he says, "before you. For it seemeth
to me unreasonable to send a prisoner, and not withal to signify the crime laid against
him. Such were the great straits into which the Jews brought themselves and their rulers!
What then? "Agrippa said to Paul, Thou art permitted to speak for thyself. (ch. xxvi. 1.
From his great desire to hear, the king permits him to speak. But Paul speaks out
forthwith with boldness, not flattering, but for this reason saying that he is happy,
namely, because (Agrippa) knew all. "Then Paul stretched forth the hand, and answered for
himself. I think myself happy, king Agrippa, because I shall answer for myself this day
before thee touching all the things whereof I am accused of the Jews. Especially because I
know thee to be expert in all questions which are among the Jews: wherefore I beseech thee
to hear me patiently. (v. 2, 3. And yet, had he been conscious of guilt, he should have
feared at being tried in the presence of one who knew all the facts: but this is a mark of
a clear conscience, not to shrink from a judge who has an accurate knowledge of the
circumstances, but even to rejoice, and to call himself happy. "I beseech thee," he says,
"to hear me patiently.

4 Since he is about to lengthen out his speech, and to say something about himself, on
this account, he premises an entreaty, and (then) says: "My manner of life from my youth,
which was at the first among mine own nation at Jerusalem, know all the Jews: which knew
me from the beginning, if they would testify, that after the most straitest sect of our
religion I lived a Pharisee. (v. 4, 5. Then how should I have become a seditious person,
who when young was (thus) testified of by all? Then too from his sect: "after the most
straitest sect" says he, "of our religion I lived. "What then, if though the sect indeed
be worthy of admiration, thou art evil? Touching this also I call all to witness-touching
my life and conversation. "And now I stand and am judged for the hope of the promise made
of God unto our fathers: unto which promise our twelve tribes, instantly serving God day
and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews.
Why should it be thought a thing incredible with you, that God should raise the dead? (v.
6-8. Two arguments he lays down for the Resurrection: one, the argument from the prophets:
and he does not bring forward any prophet (in particular,) but the doctrine itself as held
by the Jews: the other and stronger one, the argument from the facts-(especially from
this,) that Christ Himself held discourse with him.

5 And he lays the ground for this by (other) arguments, relating accurately his former
madness. Then too, with high commendation of the Jews, he says, "Night and day," says he,
"serving (God) look to attain unto. So that even if I had not been of unblemished life, it
is not for this (doctrine) that I ought to be brought to trial:-"for which hope, king
Agrippa, I am accused of the Jews. And then another argument "Why should it be thought a
thing incredible with you, that God should raise the dead? Since, if such an opinion had
not existed, if they had not been brought up in these dogmas, but they were now for the
first time brought in, perhaps some one might not have received the saying. Then he tells,
how he persecuted: this also helps the proof: and he brings forward the chief priests as
witnesses, and the "strange cities," and that he heard Him saying to him, "It is hard for
thee to kick against the pricks," and shows the mercifulness of God, that, though being
persecuted He appeared (to men), and did that benefit not to me only, but also sent me as
teacher to others: and shows also the prophecy, now come to pass, which he then heard,
"Delivering thee from the people, and from the Gentiles, unto whom I send thee. Showing
all this, he says: "I verily thought with myself, that I ought to do many things contrary
to the name of Jesus of Nazareth. Which thing I also did in Jerusalem:

6 and many of the saints did I shut up in prison, having received authority from the chief
priests; and when they were put to death, I gave my voice against them. And I punished
them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad
against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus
with authority and commission from the chief priests, at midday, O king, I saw in the way
a light from heaven, above the brightness of the sun, shining round about me and them
which journeyed with me. And when we were all fallen to the earth, I heard a voice
speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou Me? it
is hard for thee to kick against the pricks. And I said, Who art Thou, Lord? And he said,
I am Jesus whom thou persecutest; but rise, and stand upon thy feet: for I have appeared
unto thee for this purpose, to make thee a minister and a witness both of these things
which thou hast seen, and of those things in the which I will appear unto thee:

7 delivering thee from the people, and from the Gentiles, unto whom now I send thee, to
open their eyes, and to turn them from darkness to light, and from the power of Satan unto
God, that they may receive forgiveness of sins ?(v. 9-18):-observe how mildly he
discourses-God, he says, said (this) to me, "that they may receive forgiveness of sins,
and inheritance among them which are-sanctified by faith that is in Me. By these things,
says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that
I made no delay. "Whereupon, O king Agrippa, I was not disobedient unto the heavenly
vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the
coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do
works meet for repentance. (v. 19, 20. I therefore, who instructed others also concerning
the most excellent way of living, how should I myself have become the author of sedition
and contention? "For these causes the Jews caught me in the temple, and went about to kill
me. Having therefore obtained help of God, I continue unto this day, witnessing both to
small and great, saying none other things than those which the prophets and Moses did say
should come. (v. 21, 22. See how free from flattery his speech is, and how he ascribes the
whole to God. Then his boldness-but neither do I now desist:

8 and the sure grounds-for it is from the prophets that I urge the question, "Whether the
Christ was to suffer: then the Resurrection and the promise, "Whether He, as the first to
rise from the dead, should show light unto the people and to the Gentiles. (v. 23. Festus
saw the boldness, and what says he? For Paul was all along addressing himself to the king-
he was in a manner annoyed, and says to him, "Thou art beside thyself, Paul: for, "while
he thus discoursed, Festus said with a loud voice, Paul, thou art beside thyself: much
learning doth make thee mad. (v. 24. What then says Paul? With gentleness, "I am not mad,"
says he, "most noble Festus; but speak forth the words of truth and soberness. (v. 25.
Then too he gives him to understand why, turning from him, he addressed his speech to the
king: "For the king knoweth of these things, before whom also I speak freely: for I am
persuaded that none of these things are hidden from him: for this thing was not done in a
corner. (v. 26. He shows, that (the king) knows all perfectly; at the same time, all but
saying to the Jews, And ye indeed ought to have known these things-for this is the meaning
of that which he adds, "For this thing was not done in a corner. And Agrippa, said to
Paul, 'En oligw thou persuadest me to be a Christian. What is en oligw? "Within a little,
para mikron.

9 "And Paul said, I could pray to God," kai en oligw kai pollw, (that is) "I could pray to
God," for my part, not "in little" (but "in much"): he does not simply pray, he prays (not
briefly, but) with largeness-"that not only thou, but also all that hear me this day, were
such as I am. Then he adds, "except these bonds; and yet it was matter of glory; true, but
looking to their notion of it, therefore says he, "except these bonds. (v. 27-29.) 10
(Recapitulation. "And on the morrow," etc. (v. 23. The Jews desisted ever since Paul
exercised his right of appeal. Then also for him the theatre becomes a splendid one: "with
great pomp" they were present. "And Festus said," etc. "The whole multitude of the Jews-"
not some of them only, and others not so-"both at Jerusalem, and also here," they said
"that he ought not to live any longer. (v. 24. "And I having found," etc. It shows that he
did right in appealing to Caesar. For if though they had no great matter to allege against
him, yet those (at Jerusalem) were mad against him, with good reason may he go to Caesar.
"That after examination had by you," he says, "I may get somewhat to write. Observe how
the matter is repeatedly put to the test. The Jews therefore may thank themselves for this
vindication (of Paul), which would come to the ears of those also who were at Rome. See
how they become the unwilling heralds both of their own wickedness and of Paulus virtue,
even to the emperor himself: so that Paul was carried away (to Rome)with more renown than
if he had gone thither without bonds: for not as an impostor and a deceiver, after so many
judges had acquitted him, was. he now carried thither. Quit therefore of all charges,
among those with whom he was bred and born, and not only so, (but) thus free from all
suspicion, he makes his appearance at Rome. "Then Paul," etc. (ch. xxvi. 1-3.

11 And he said not, Why is this? once for all I have appealed to Caesar: I have been tried
many times: when will there be an end of this? but what did he? Again he is ready to
render an account, and that, before the man who was the best informed on the subject; and
with much boldness, seeing they were not his judges to condemn him: but still, though they
were not his judges, since that declaration was in force, "Unto Caesar shall thou go, he
renders an account and gives full answers, "touching all the things," and not merely on
one and another here and there. They accuse me of sedition, accuse me of heresy, accuse me
that I have profaned the temple: "touching all these things I answer for myself: now that
these are not things in accordance with my ways, my accusers themselves are witnesses: "my
manner of life from my youth," etc. (v. 4. which is what he says on a former occasion
"Being a zealot. (ch. xxii. 3. And when the whole people was present, then he challenges
their testimony: not before the tribunal, but before Lysias, and again here, when more
were present: whereas in that hearing there needed not much vindication of himself, since
Lysias' letter exculpated him.

12 "Know all the Jews," he says, "which knew me from the beginning."And he does not say
what kind of life his was, but leaves it to their own conscience, and lays the whole
stress on his sect, as he would not have chosen that sect, if he had been a man of evil
disposition and bad character (ponhroj kai moxqhroj). "But, for this hope" (Mss. and Edd.
airesewj) he says, "I stand and am judged. (v. 6, 7. This hope is honored among themselves
also, because of this they pray, because of tiffs they worship, that unto this they may
attain: this same do I show forth. Why then, it is acting like madmen, to be doing all
things for the sake of attaining to this, and yet to persecute him who believes in the
same. "I indeed thought with myself," that is, I determined, "to do many things contrary
to the name of Jesus of Nazareth. (v. 9. I was not one of Christ's disciples: among those
who fought against Him, was I. Whence also he is a witness who has a right to be believed,
because he, a man who was doing numberless things, makes war on the believers, persuading
them to blaspheme, stirring up all against them, cities, rulers, and by himself doing all
this of his own accord, was thus suddenly changed. Then again the witnesses, those who
were with him:

13 next he shows what just cause he had to be persuaded, both from the light, and from the
prophets, and from the resuits, and from the things which have now taken place. See
accordingly, how both from the prophets, and from these particulars, he confirms the proof
to them. For that he may not seem to be broaching some novelty, although hehad great
things to say, yet he again takes refuge with the prophets, and puts this as a question
for discussion. Now this had a stronger claim upon belief, as having actually come to
pass: but since he alone saw (Christ), he again fetches proof of it from the prophets. And
see how he does not discourse alike in the court of justice, and in the assembly (of his
own people); there indeed he says, "ye slew Him: but here no such thing, that he might not
kindle their anger more: but he shows the same thing, by saying, "Whether the Christ was
to suffer. He so frees them from accusations: for the prophets, he says, say this.
Therefore receive ye also the rest. Since he has mentioned the vision, he then without
fear goes on to speak also of the good wrought by it. "To turn them from darkness to
light, and from the power of Satan unto God. For to this end have I appeared unto thee"
(v. 16-18), not to punish, but to make thee an Apostle. He shows the evils which possess
unbelievers, "Satan, darkness;

14 the good things belonging to believers, light, God, "the inheritance of the saints.
Whereupon, O king Agrippa," etc. (v. 19, 20. He not only exhorts them to repent, but also
to show forth a life worthy of admiration. And see how everywhere the Gentiles are
admitted into connection with the people (Israel): for those who were present were of the
Gentiles. "Testifying," he says, "both to great and small," (v. 22) that is, both to
distinguished and undistinguished. This is also for the soldiers. Observe: having left the
post of defendant, he took up that of teacher-and therefore also it is that Festus says to
him, "Thou art beside thyself"-but then, that he may not seem to be himself the teacher,
he brings in the prophets, and Moses: "Whether the Christ was to suffer, whether He as the
first to rise from the dead should show light both to the people, and to the Gentiles. (v.
23. "And Festus said with a loud voice"-in such anger and displeasure (did he
speak)-"Paul, thou art beside thyself. What then said Paul? "I am not mad," etc. "For this
thing," he says, "was not done in a corner. (v. 25, 26. Here he speaks of the Cross, of
the Resurrection: that the doctrine was come to every part of the world. "King Agrippa,"
he says, "believest thou"-he does not say, the Resurrection, but-"the prophets? (v. 27.
Then he forestalls him, and says: "I know that thou believest." 'En oligw (i.e. within a
little,) "almost thou persuadeth the to be a Christian. (v. 28.

15 Paul did not understand what the phrase en oligw meant: he thought it meant ec oligou
(i.e. with little cost or trouble), wherefore also he answers (as) to this: so unlearned
was he. And he said not, I do not wish (that), but, "I pray that not only thou, but also
all that hear. Mark how free from flattery his speech is.-"I pray that this day they may
be all such as I am, except these bonds. (v. 29. He, the man that glories in his bonds,
that puts them forth as a golden chain, deprecates them for these men: for they were as
yet too weak in their minds, and it was rather in condescension that he so spake. For what
could be better than those bonds which always in his Epistles he prefers (to all things
else), saying, "Paul, a prisoner of Jesus Christ: (Eph. iii. 1) and again, "On this
account I am bound with this chain" (Acts xxviii. 20), "but the word of God is not bound;
and, "Even unto bonds, as an evil-doer. (2 Tim. ii. 9. The punishment was twofold. For if
indeed he had been so bound, as with a view to his good, the thing would have carried with
it some consolation: but now (he is bound) both "as an evil-doer," and as with a view to
very ill consequences; yet for none of these things cared he.

16 Such is a soul winged with heavenly love. For if those who cherish the foul (earthly
passion which men call) love, think nothing either glorious of precious, but those things
alone which tend to gratify their lust, they think both glorious and honorable, and
theirmistress is everything to them; much more do those, who have been taken captive by
this heavenly love, think nothing of the cost (ta epitimia). But if we do not understand
what I am saying, it is no marvel, while we are unskilled in this Divine Wisdom. For if
any one be caught with the fire of Christ's love, he becomes such as a man would become
who dwelt alone upon the earth, so utterly careless is he for glory or disgrace: but just
as if he dwelt alone, he would care for nothing, no more does he in this case. As for
trials, he so despises them, both scourges and imprisonments, as though the body in which
he suffers these things were another's and not his own, or as though he had got a body
made of adamant: while as for the sweet things of this life, he so laughs them to scorn,
is so insensible to them, as we are insensible of dead bodies, being ourselves dead. He is
as far from being taken captive by any passion, as the gold refined in the fire and
purified is free from alloy.

17 For even as flies would not dart into the midst of a flame, but fly from it, so the
passions dare not even to come near this man. Would that I could bring forward examples of
all this from among ourselves: but since we are at a loss for such, we must needs betake
ourselves to this same Paul. Observe him then, how he felt towards the whole world. "The
world is crucified unto me," he says, "and I unto the world" (Gal. vi. 14): I am dead to
the world, and the world is dead to me. And again: "It is no longer. I that live, but
Christ liveth in me. (ib. Gal. ii. 20. And, to show you that he was as it were in
solitude, and so looked upon the things present, hear himself saying, "While we look not
at the things which are seen, but at the things which are not seen. (2 Cor. iv. 18. What
sayest thou? Answer me. And yet what thou sayest is the contrary; thou seest the things
invisible, and the visible thou seest not. Such eyes as thou hadst gotten, such are the
eyes which are given by Christ: for as these bodily eyes see indeed the things that are
seen, but things unseen they see not: so those (heavenly eyes) do the contrary: none that
beholds the invisible things, beholds the visible: no one beholding the things seen,
beholds the invisible. Or is not this the case with us also?

18 For when having turned our mind inwards we think of any of the unseen things, our views
become raised above the things on earth. Let us despise glory: let us be willing to be
laughed at rather than to be praised. For he indeed who is laughed at is nothing hurt: but
he who is praised is much hurt. Let us not think much of those things which terrify men,
but as we do in the case of children, this let us do here: namely, if we see any one
terrifying children, we do not hold that man in admiration: since in fact whoever does
frighten, only frightens children; for were it a man, he could not frighten him. Just as
those who frighten (children in sport), do this either by drawing up their eyelids, or by
otherwise distorting their face, but with the eye looking naturally and mild they would
not be able to do this: so these others do this, by distorting their mental vision (to
dioratikon thj dianoiaj). So that of a mild man and beautiful in soul nobody would be
afraid; on the contrary, we all respect him, honor and venerate him. See ye not, how the
man who causes terror is also an object of hatred and abhorrence to us all? For of those
things which are only able to terrify what do we not turn away from? Is it not so with
wild beasts, with sounds, with sights, with places, with the air, such as darkness?

19 Let us not therefore think it a great thing, if men fear us. For, in the first place,
no man indeed is frightened at us: and, secondly, it is no great thing (if they were).
Virtue is a great good: and see how great. However wretched we may deem the things by
means of which it consists, yet we admire virtue itself, and count them blessed (that have
it). For who would not count the patient sufferer blessed, although poverty and such like
things seem to be wretched? When therefore it shines forth through those things which seem
to be wretched, see how surpassingly great this is! Thinkest thou much, O man, because
thou art in power? And what sort of power? say, was it conferred by appointment? (If so,)
of men thou hast received power: appoint thyself to it from within. For the ruler is not
he who is so called, but he who is really so. For as a king could not make a physician or
an orator, so neither can he make a ruler: since it is not the (imperial)letters nor the
name that makes a ruler. For, if you will, let any man build a medicine-shop, let him also
have pupils, let him have instruments too and drugs, and let him visit those who are sick:
are these things sufficient to make a physician? By no means: but there is need of art,
and without that, not only do these things profit nothing, but they even hurt:

20 since it were better that he who is not a physician should not even possess medicines.
He that possesses them not, neither saves nor destroys: but he that possesses them,
destroys, if he knows not how to use them: since the healing power is not only in the
nature of the medicines, but also in the art of the person applying them: where this is
not, all is marred. Such also is the ruler: he has for instruments, his voice, anger,
executioners, banishments, honors, gifts, and praises; he has also for medicines., the
law; has also for his patients, men; for a place to practise in, the court of justice; for
pupils, he has the soldiers: if then he know not the science of healing, all these profit
him nothing. The judge is a physician of souls, not of bodies: but if this art of healing
the bodies needs so much care, much more that of healing the soul, since the soul is of
more importance than the body. Then not the mere having the name of ruler is to be a
ruler: since others also are called by great names: as Paul, Peter, James, and John: but
the names do not make them that which they are called, as neither does my name make me (to
be that which John was); I bear indeed the same name with that blessed man, but I am not
the same thing (omwnumoj, ou mhn sunwnumoj), I am not John, but am called so.

21 In the same way they are not rulers, but are called so. But those others are rulers
even without these adjuncts, just as also a physician, though he may not actually practise
his science, yet if he have it in his soul, he is a physician. Those are rulers, who bear
rule over themselves. For there are these four things, soul, family; city, world: and the
things form a regular progression (odw probainei). He therefore that is to superintend a
family, and order it well, must first bring his own soul into order; for it is his family:
but if he cannot order his own family, where there is but one soul, where he himself is
master, where he is always along with himself, how shall he order others? He that is able
to regulate his own soul, and makes the one part to rule, the other to be subject, this
man will be able to regulate a family also: but he that can do this by a family, can do it
by a city also: and if by a city, then also by the world. But if he cannot do this for his
own soul, how then shall he be able to do it for the world? These things have been spoken
by me, that we may not be excited about offices of rule; that we may know what ruling is:
for this (which is so called) is not ruling, but a there object of derision, mere slavery,
and many other names one might call it by.

22 Tell me, what is proper to a ruler? is it not to help one's subjects, and to do them
good? What then, if this be not the case? how shall he help others, who has not helped
himself? he who has numberless tyrannies of the passions in his own soul, how shall he
root out those of others? Again, with respect to "luxury" or delightful living: the true
luxury or delight is not this (which is so called), but quite another thing. For as we
have shown that the ruler is not he who is so called, but another (who has something more
than the name), so the person who lives indeed in delight is another sort of person (than
he whom we so describe). For "luxury" or delightful living seems indeed to be, the
enjoying pleasure and the gratifying the belly: yet it is not this thing, but the
contrary: it is, to have a soul worthy of admiration, and to be in a state of pleasure.
For let there be a man eating, drinking, and wantoning; then let him suffer cares and loss
of spirits: can this man be said to be in a state of delight? Therefore, it is not eating
and drinking, it is the being in pleasure, that makes true luxury or delightful living.
Let there be a man who gets only dry bread, and let him be filled with gladness: is not
this pleasure? Well then, it is the true luxury.

23 Let us see then, to whom this befalls-whether to the rich, or to those who are not
rich? Neither to the one part altogether, nor to the other, but to those who so order
their own souls, that they may not have many grounds for sorrows. And where is such a life
as this to be found? for I see you all eager and Wishing to hear what this life is which
has no sorrows. Well then, let this be acknowledged first by you, that this is pleasure,
this the true luxury, to have no sorrow to cause annoyance; and ask not of me meats, and
wine, and sauces, and silken robes, and a sumptuous table. But if I shall show that apart
from all these such a life as that is present (within our reach), then welcome thou this
pleasure, and this life: for the most part of painful things happen to us from our not
calculating things as we ought. Who then will have the most sorrows-he that cares for none
of these things, or he that cares for them? He that fears changes, or he that does not
fear? He that is in dread of jealousy, of envy, of false accusations, of plottings, of
destruction, or he that stands aloof from these fears? He that wants many things, or he
that wants nothing? He that is a slave to masters without number, or he that is a slave to
none? He that has need of many things, or he that is free?

24 He that has one lord to fear, or he that fears despots innumerable? Well then, greater
is the pleasure here. This then let us pursue, and not be excited about the things
present: but let us laugh to scorn all the pomp of life, and everywhere practise
moderation, that we may be enabled so to pass through this life, that it may he without
pain, and to attain unto the good things promised, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor,
now and ever, world without end. Amen.

HOMILY 53

1 ACTS XXVI. 30-32.-"And when he had thus spoken, the king rose up, andthe governor, and
Bernice, and they that sat with them: and when they were gone aside, they talked between
themselves, saying, This man doeth nothing worthy of death or of bonds. Then said Agrippa
unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar."
2 See how again also they pass sentence in his favor, and after having said, "Thou art
beside thyself," (v. 24) they acquit him, as undeserving not only of death, but also of
bonds, and indeed would have released him entirely, if he had not appealed to Caesar. But
this was done providentially, that he should also depart with bonds. "Unto bonds," he
says, "as an evil doer. (1 Tim. ii. 9. For if his Lord "was reckoned among the
transgressors" (Mark xv. 28), much more he: but as the Lord did not share with them in
their character, so neither did Paul. For in this is seen the marvellous thing, the being
mixed up with such, and vet receiving no harm from them. "And when it was determined that
we should sail into Italy, they delivered Paul and certain other prisoners unto one named
Julius, a centurion of Augustus' band. And entering into a ship of Adramyttium, we
launched, meaning to sail by the coasts of Asia;one Aristarchus, a Macedonian of
Thessalonica, being with us. And the next day we touched at Sidon. (ch. xxvii. 1-3. See
how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus
present, as he would take back the report of all to Macedonia. "And Julius courteously
entreated Paul, and gave him liberty to go unto his friends to refresh himself. Julius
gave Paul liberty," it says, acting "courteously, that he might refresh himself;

3 as it was but natural that he should be much the worse from his bonds and the fear, and
the being dragged hither and thither. See how the writer does not hide this either, that
Paul wished "to refresh himself. And when we had launched from thence, we sailed under
Cyprus, because the winds were contrary. (v. 4. Again trials, again contrary winds. See
how the life of the saints is thus interwoven throughout: escaped from the court of
justice, they fall in with shipwreck and storm. "And when we had sailed over the sea of
Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a
ship of Alexandria sailing into Italy; and he put us therein. (v. 5, 6. "A ship of
Alexandria," it says. It is likely that both those (in the former ship) would bear to Asia
the report of what had befallen Paul, and that these would do the same in Lycia. See how
God does not innovate or change the order of nature, but suffers them to sail into the
unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did
not let them go out in the (open) sea, but they always sailed near the land. "And when we
had sailed slowly many days, and scarce were come over against Cnidus, the wind not
suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came
unto a place which is called the fair havens;

4 nigh whereunto was the city of Lasea. Now when much time was spent, andwhen sailing was
now dangerous, because the fast was now already past, Paul admonished them. (v. 7-9. By
"the fast" here, I suppose he means that of the Jews. For they departed thence a long time
after the Pentecost, so that it was much about midwinter that they arrived at the coasts
of Crete. And this too was no slight miracle, that they also should be saved on his
account. "Paul admonished them, and said unto them, Sirs, I perceive that this voyage will
be with hurt and much damage, not only of the lading and ship, but also of our lives.
Nevertheless the centurion believed the master and the owner of the ship, more than those
things which were spoken by Paul. And because the haven was not commodious to winter in,
the more part advised to depart thence also, if by any means they might attain to Phenice,
and there to winter; which is an haven of Crete, and lieth toward the southwest and
northwest. And when the south wind blew softly, supposing that they had obtained their
purpose, loosing thence, they sailed close to Crete. But not long after there arose
against it a tempestuous wind, called Euroclydon. And when the ship was caught, and could
not bear up into the wind, we let her drive" (R. V. "were driven.") (v. 10-15.

5 Paul therefore advised them to remain, and he foretells what would come of it:but they,
being in a hurry, and being prevented by the place, wished to winter at Phenice. Mark then
the providential ordering of the events: first indeed, "when the south wind blew softly,
supposing they had obtained their purpose," they loosed the vessel, and came orth; then
when the wind bore down upon them, they gave way to it driving them, and were with
difficulty saved. "And running under a certain island which is called Clauda, we had much
work to come by the boat: which when they had taken up, they used helps, undergirding the
ship; and, fearing lest they should fall into the quicksands, strake sail, and so were
driven. And we being exceedingly tossed with a tempest, the next day they lightened the
ship; and the third day we cast out with our own hands the tackling of the ship. And when
neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that
we should be saved was then taken away. But after long abstinence Paul stood forth in the
midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from
Crete, and to have gained this harm and loss. (v. 16-21. Then after so great a storm he
does not speak as insultingly over them, but as wishing that at any rate he might be
believed for the future.

6 Wherefore also he alleges what had taken place for a testimony of the truth of what was
about to be said by him. "And now I exhort you to be of good cheer: for there shall be no
loss or any man's life among you, but of the ship. For there stood by me this night the
angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought
before Caesar: and, lo God hath given thee all them that sail with thee. Wherefore, sirs,
be of good cheer, for I believe God, that it shall be even as it was told me. Howbeit we
must be cast upon a certain island. (v. 22-26. And he foretells two things; both that they
must be cast upon an island, and that though the ship would be lost, those who were in it
should be saved-which thing he spoke not of conjecture, but of prophecy-and that he "must
be brought before Caesar. But this that he says, "God hath given thee all," is not spoken
boastfully, but in the wish to win those who were sailing in the ship: for (he spoke
thus), not that they might feel themselves bound to him, but that they might believe what
he was saying. "God hath given thee; as much (as to say), They are worthy indeed of death,
since they would not listen to thee:however, this is done out of favor to thee.

7 "But when the fourteenth night was come, as we were driven up and down in Adria, about
midnight the shipmen deemed that they drew near to some country; and sounded, and found it
twenty fathoms; and when they had gone a little further, they sounded again, and found it
fifteen fathoms. Then fearing lest they should have fallen upon rocks, they cast four
anchors out of the stern, and wished for the day. And as the shipmen were about to flee
out of the ship, when they had let down the boat into the sea, under color as though they
would have cast anchors out of the foreship, Paul said to the centurion and to the
soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut off
the ropes of the boat, and let her fall off. (v. 27-32. The sailors however, were about to
escape, having no faith in what was said: but the centurion does believe Paul, For he
says, If these flee, "ye cannot be saved: so saying, not on this account, but that he
might restrain them, and the prophecy might not fall to the ground. See how as in a church
they are instructed by the calmness of Paul's behavior, how' he saved them out of the very
midst of the dangers. And it is of providential ordering that Paul is disbelieved, that
after proof of the facts, he might be believed: which accordingly was the case.

8 And he exhorts them again to take some meat, and they do as he bids them, and he takes
some first, to persuade them not by word, but also by act, that the storm did them no
harm, but rather was a benefit to their souls. "And while the day was coming on, Paul
besought them all to take meat, saying, This day is the fourteenth day that ye have
tarried and continued fasting having taken nothing. (v. 33. (b) And how, say you, did they
go without food, having taken nothing? how did they bear it? Their fear possessed them,
and did not let them fall into a desire of food, being, as they were, at the point of
extreme jeopardy; (f) but they had no care for food. "Wherefore I pray you to take some
meat: for this is for your health: for there shall not an hair fall from the head of any
of you. And when he had thus spoken, he took bread, and gave thanks to God in presence of
them all: and when he had broken it, he began to eat. Then were they all of good cheer,
and they also took some meat," (v. 34-36) seeing that there was no question about their
lives being saved. (d) "And we were in all in the ship two hundred threescore and sixteen
souls. And when they had eaten enough, they lightened the ship, and cast out the wheat
into the sea. And when it was day, they knew not the land:

9 but they discovered a certain creek with a shore, into the which they were minded, if it
were possible, to thrust in the ship. And when they had taken up the anchors, they
committed themselves unto the sea, and loosed the rudder bands, and hoisted up the
mainsail to the wind, and made toward shore. (v. 37-41. "They made towards shore," having
given the rudder-handles to the wind: for oftentimes they do it not in this way. They were
borne along, having loosed the rigging, i.e. the sails. "And falling into a place where
two seas met, they ran the ship aground; and the forepart stuck fast, and remained
unmovable, but the hinder part was broken with the violence of the waves; for when there
is a strong wind, this is the consequence, the stern bearing the brunt (of the storm). (a)
"And the soldiers' counsel was to kill the prisoners, lest any of them should swim out,
and escape. (v. 42. Again the devil tries to hinder the prophecy, and they had a mind to
kill some, but the centurion suffered them not, that he might save Paul, so much was the
centurion attached to him. "But the centurion, willing to save Paul, kept them from their
purpose; and commanded that they which could swim should cast themselves first into the
sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship.
And so it came to pass, that they escaped all safe to land. (v. 43, 44.

10 "And when they were escaped, then they knew that the island was called Melita. (ch.
xxviii. 1. Do you mark what good came of the storm? Why then it was no mark of their being
forsaken, that the storm came upon them. (c) Now this that happened was in consequence of
the season of the year; but the wonder is greater, that at such a season they were saved
from the midst of the dangers, both he, and for his sake the rest, (e) and this too in the
Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also,
ifindeed they believed. The voyage was at an unseasonable time. (g) It is natural to
suppose they would ask the reason why they were sailing, and would learn all. Nor was it
for nothing that the voyage was so protracted; it afforded Paul an opportunity for
teaching.

11 (Recapitulation. And Paul says, "I perceive that (this voyage will be) with hurt and
loss. (v. 10. And observe how unassuming the expression is. That he may not seem to
prophesy, but to speak as of conjecture, "I perceive," says he. For they would not have.
received it, had he said this at the outset. In fact he does prophesy on this former
occasion, as he does afterward, and says (there), "The God whom I serve," leading them on.
Then how comes it that it was not "with loss" (of any) "of their lives? It wouldhave been
so, but that God brought them safethrough it. For as far as depended on thenature of the
thing, they had perished, but God prevented it. Then, to show that it was not from
conjecture that he so spake, the master of the ship said the contrary (v. 11), and he a
man of experience in the matter: so far was it from being the case that Paul's advice was
given from conjecture. More over, the place suggested this same (which the master said),
"being not commodious; and it was evident that from conjecture "the more part advised" (v.
12) as they did, rather than Paul. Then, severe the storm (that ensued), deep the
darkness: and that they may not forget, the vessel also goes to pieces, and the corn is
flung out and all beside, that they may not have it in their power after this to be
shameless.

12 For this is why the vessel goes to pieces, and their souls are tightly braced.
Moreover, both the storm and the darkness contributed not a little to his obtaining the
hearing he did. Accordingly observe how the centurion does as he bids him, insomuch that
he even let the boat go, and destroyed it. And if the sailors did not as yet comply with
his bidding, yet afterwards they do so: for in fact this is a reckless sort of people. (v.
13-20. "Sirs, ye should have hearkened to me," etc. (v. 21. One is not likely to have a
good reception, when he chides in the midst of calamity; but when he tells them what more
there is (to come) of the calamity, and then predicts the good, then he is acceptable.
Therefore he attacks them then first, when "all hope that they should be saved was taken
away: that none may say, Nothing has come of it. And their fear also bears witness.
Moreover, the place is a trying one, for it was in the Adriatic, and then their long
abstinence. They were in the midst of death. It was now the fourteenth day that they were
going without food, having taken nothing. "Wherefore," said he, "I pray you to take some
meat: for this is for your health" (v. 34), that ye should eat, lest ye perish of hunger.
Observe, his giving thanks after all that had happened strengthened them. For this showed
an assured mind that they would be saved.

13 (b) "Then were they all of good cheer; and they also took some meat. (v. 36. And not
only so, but henceforth they so cast all their care upon Paul, that they even cast out the
corn (v. 37), being so many. (a) Two hundred and seventy-six souls (v. 38): whence had
they victuals? (c) See how they do their part as men, and how Paul does not forbid them.
"And when it was day," etc., "they loosed the rudder-bands. (v. 39, 40. And the vessel
goes to pieces in the daytime, that they may not be clean dissolved with the terror: that
you may see the prophecy brought out as fact. "And the soldiers' counsel," etc. (v. 42. Do
you mark that in this respect also they were given to Paul? since for his sake the
centurion suffered them not to be slain. So confessedly wicked do those men seem to me to
have been: insomuch that they would have chosen even to slay them: but some swam on shore,
others were borne on boards, and they all were thus saved, and the prophecy received
accomplishment; (a prophecy,) although not solemn from length of time, since he did not
deliver it a number of years before, but keeping close to the nature of the things
themselves: (still a prophecy it was,) for all was beyond the reach of hope. And (so) it
was through themselves being saved that they learnt who Paul was. But some one may say:
why did he not save the ship?

14 That they might perceive how great a danger they had escaped: and that the whole matter
depended, not on the help of man, but on God's hand saving them independently of a ship.
So that righteous men, though. they may be in a tempest, or on the sea, or in the deep,
suffer nothing dreadful, but even save others together with themselves. If (here was) a
ship in danger and suffering wreck, and prisoners were saved for Paul's sake, consider
what a thing it is to have a holy man in a house: for many are the tempests which assail
us also, tempests far more grievous than these (natural ones), but He can also give us to
be delivered, if only we obey holy men as those (in the ship) did, if we do what they
enjoin. For they are not simply saved, but themselves also contributed to other men's
believing (pistin eishnegkan). Though the holy man be in bonds, he does greater works than
those who are free. And look how this was the case here. The free centurion stood in need
of his bound prisoner: the skilful pilot was in want of him who was no pilot-nay rather,
of him who was the true pilot. For he steered as pilot not a vessel of this (earthly)
kind, but the Church of the whole world, having learnt of Him Who is Lord also of the sea;
(steered it,) not by the art of man, but by the wisdom of the Spirit.

15 In this vessel are many shipwrecks, many waves, spirits of wickedness, "from within are
fightings, from without are fears" (2 Cor. vii. 5): so that he was the true pilot. Look at
our whole life: it is just such (as was this voyage). For at one time we meet with
kindliness, at another with a tempest; sometimes from our own want of counsel, sometimes
from our idleness, we fall into numberless evils; from our not hearkening to Paul, when we
are eager to go somewhither, where he bids us not. For Paul is sailing even now with us,
only not bound as he was then: he admonishes us even now, and says to those who are
(sailing) on this sea, "take heed unto yourselves: for after my departing grievous wolves
shall enter in among you" (Acts xx. 29): and again, "In the last times perilous times
shall come: and men shall be lovers of their own selves, lovers of money, boasters. (2
Tim. iii. 2. This is more grievous than all storms. Let us therefore abide where he bids
us-in faith, in the safe haven: let us hearken unto him rather than to the pilot that is
within us, that is, our own reason. Let us not straightway do just what this may suggest;
not what the owner of the ship: no, but what Paul suggests: he has passed through many
such tempests. Let us not learn (to our cost) by experience, but before the experience let
us "avoid both harm and loss. Hear what he says:

16 "They that will be rich fall into temptation. (1 Tim. vi. 9. Let us therefore obey him;
else, see what they suffered, because they did not take his counsel. And again he tells in
another place what causes shipwrecks: "Who," he says, "have made shipwreck concerning the
faith. But do thou continue in the things which thou hast learned and wast assured of. (1
Tim. i. 19. Let us obey Paul: though we be in the midst of a tempest, we shall surely. be
freed from the dangers: though we remain without food fourteen days, though hope of safety
may have left us, though we be in darkness and mist, by doing his bidding, we shall be
freed from the dangers. Let us think that the whole world is a ship, and in this the
evildoers and those who have numberless vices, some rulers, others guards, others just
men, as Paul was, others prisoners, those bound by their sins: if then we do as Paul bids
us, we perish not in our bonds, but are released from them: God will give us also to him.
Or think you not that sins and passions are grievous bonds? for it is not the hands only
that are bound, but the whole man. For tell me, when any one possessed of much money uses
it not, nor spends it, but keeps it close,is he not bound more grievously than any
prisoner by his miserliness, a bond that cannot be broken?

17 What again, when a man gives himself up to (the belief in) Fate, is not he too bound
with other fetters? What, when he gives himself up to observations (of times)? What, when
to omens? are not these more grievous than all bonds? What again, when he gives himself up
to an unreasonable lust and to love? Who shall break in pieces these bonds for you? There
is need of God's help that they may be loosed. But when there are both bonds and tempest,
think how great is the amount of dangers. For which of them is not enough to destroy? The
hunger, the tempest, the wickedness of those on board, the unfitness of the season? But
against all these, Paul's glory stood its ground. So is it now: let us keep the saints
near us, and there will be no tempest: or rather, though there be a tempest, there will be
great calm and tranquillity, and freedom from dangers: since that widow had the saint for
her friend, and the death of her child was loosed, and she received back her son alive
again. (1 Kings xvii. 17. Where the feet of saints step, there will be nothing painful;
and if such should happen, it is for proving us and for the greater glory of God. Accustom
the floor of thy house to be trodden by such feet, and an evil spirit will not tread
there. For as where a sweet odor is, there a bad odor will not find place:

18 so where the holy unguent is, there the evil spirit is choked, and it gladdens those
who are near it, it delights, it refreshes the soul. Where thorns are, there are wild
beasts: where hospitality is, there are no thorns: for almsgiving having entered in, more
keenly than any sickle it destroys the thorns, more violently than any fire. Be not thou
afraid: (the wicked one) fears the tracks of saints, as foxes do lions. For "the
righteous," it says, "is as bold as alion. (Prov. xxviii. 1. Let us bring these lions into
our house, and all the wild beasts are put to flight, the lions not needing to roar, but
simply to utter their voice. For not so much does the roaring of a lion put the wild
beasts to flight, as the prayer of a righteous man puts to flight evil spirits: let him
but speak, they cower. And where are such men now to be found, you will say? Everywhere,
if we believe, if we seek, if we take pains. Where hast thou sought, tell me? When didst
thou take this work in hand? When didst thou make this thy business? But ifthou seekest
not, marvel not that thou dost not find. For "he that seeketh findeth" (Matt. vii. 7), not
he that seeketh not. Listen to those who live in deserts: away with thy gold and silver:
(such holy men) are to be found in every part of the world.

19 Thoughthou receive not such an one in thy house, yet go thou to him, live with the man,
be at his dwelling-place, that thou mayest be able to obtain and enjoy his blessing. For a
great thing it is to receive a blessing from the saints: which let us be careful to
obtain, that being helped by their prayers we may enjoy mercy from God, through the grace
and loving-kindness of His only-begotten Son, with Whom to the Father and the Holy Ghost
together be glory, might, honor, now and ever, world without end. Amen.

HOMILY 54

1 ACTS XVIII. 1.-"And the barbarous people showed us no little kindness: for they kindled
a fire, and received us every one, because of the present rain, and because of the cold.
And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a
viper out of the heat, and fastened on his hand." 2 "Showed," he says, "no little kindness
to us-barbarians" (as they were )-"having kindled a fire: else it were of no use that
their lives be saved, if the wintry weather must destroy them. Then Paul having taken
brushwood, laid it on the fire. See how active he is; observe how we nowhere find him
doing miracles for the sake of doing them, but only upon emergency. Both during the storm
when there was a cause he prophesied, not for the sake of prophesying, and here again in
the first instance he lays on brushwood:-nothing for vain display, but (with a simple
view) to their being preserved, and enjoyingsome warmth. Then a viper "fastened on his
hand. And when the barbarians saw the venomous beast hang on his hand, they said among
themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet
vengeance suffereth not to live. (v. 4. Well also was this permitted, that they should
both see the thing and utter the thought, in order that, when the result ensued, there
might be no disbelieving the miracle. Observe their good feeling (towards the distressed),
in saying this (not aloud, but) among themselves-observe (also) the natural judgment
clearly expressed even among barbarians, and how they do not condemn without assigning a
reason. And these also behold, that they may wonder the more. "And he shook off the beast
into the fire, and felt no harm. Howbeit they looked when he should have swollen, or
fallen down dead suddenly:

3 but after they had looked a great while, and saw no harm come to him, they changed their
minds, and said that he was a god. (v. 5, 6. They expected him, it says, to fall down
dead: and again, having seen that nothing of the kind happened to him, they said, He is a
god. Again (viz. as in ch. xiv. 11), another excess on the part of these men. "In the same
quarters were possessions of the chief man of the island, whose name was Publius; who
received us, and lodged us three days courteously. And it came to pass, that the father of
Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and
laid his hands on him, and healed him. (v. 7, 8. Behold again another hospitable man,
Publius, who was both rich and of great possessions: he had seen nothing, but purely out
of compassion for their misfortune, he received them, and took care of them. So that he
was worthy to receive kindness: wherefore Paul as a requital for his receiving them,
"healed him. So when this was done, others also, which had diseases in the island, came,
and were healed: who also honored us with many honors; and when we departed, they laded us
with such things as were necessary" (v. 9, 10), both us and the rest.

4 See how when they were quit of the storm, they did not become more negligent, but what a
liberal entertainment was given to them for Paul's sake: and three months were they there,
all of them provided with sustenance. See how all this is done for the sake of Paul, to
the end that the prisoners should believe, and the soldiers, and the centurion. For if
they were very stone, yet from the counsel they heard him giving, and from the prediction
they had heard him making, and from the miracles they knew him to have wrought, and from
the sustenance they by his means enjoyed, they must have got a very high notion of him.
See, when the judgment is right, and not preoccupied by some passion, how immediately it
gets right judgings, and gives sound verdicts. "And after three months we departed in a
ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And
landing at Syracuse, we tarried there three days. And from thence we fetched a compass,
and came to Rhegium: and after one day the south wind blew, and we came the next day to
Puteoli: where we found brethren, and were desired to tarry with them seven days: and so
we went toward Rome. And from thence, when the brethren heard of us, they came to meet us
as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took
courage. (v. 11-15. Already the preaching has reached to Sicily:

5 see how it has run through (even to those lands): at Puteoli also they found some:
others also came to meet them. Such was the eagerness of the brethren, it nothing
disconcerted them, that Paul was in bonds. But observe also how Paul himself also was
affected after the manner of men. For it says, "he took courage, when he saw the brethren.
Although he had worked so many miracles, nevertheless even from sight he received an
accession (of confidence). From this we learn, that he was both comforted after the manner
of men, and the contrary. "And when we came to Rome, Paul was suffered to dwell by himself
with a soldier that kept him. (v. 16. Leave was given him to dwell by himself. No slight
proof this also of his being held in much admiration: it is clear they did not number him
among the rest. "And it came to pass, that after three days he called together them that
were the chief of the Jews. After three days he called the chief of the Jews, that their
ears might not be preoccupied. And what had he in common with them? for they would not
(else) have been like to accuse him. Nevertheless, it was not for this that he cared; it
was for the teaching that he was concerned, and that what he had to say might not offend
them.

6 (Recapitulation. "And the barbarians," etc. (v. 2. The Jews then, beholding all the many
miracles they did, persecuted and harassed (Paul); but the barbarians, who had seen none,
merely on the ground of his misfortune, were kind to him.-"No doubt," say they, "this man
is a murderer: (v. 4). They do not simply pronounce their judgment, but say, "No doubt,"
(i.e. as any one may see "and vengeance," say they, "suffereth him not to live. Why then,
they held also the doctrine of a Providence, and these barbarians were far more
philosophic than the philosophers, who allow not the benefit of a Providence to extend to
things "below the moon: whereas (these barbarians) suppose God to be present everywhere,
and that although a (guilty) man may escape many (a danger), he will not escape in the
end. And they do not assail him forthwith, but for a time respect him on account of his
misfortune: nor do they openly proclaim their surmise, but speak it "among themselves: a
murderer; for the bonds led them to suspect this. "They showed no small kindness," and yet
(some of them) were prisoners. Let those be ashamed that say, Do not do good to those in
prison: let these barbarians shame us; for they knew not who these men were, but simply
because they were in misfortune (they were kind): thus much they perceived, that they were
human beings, and therefore they considered them to have a claim upon their humanity. "And
for a great while," it says, "they expected that he would die.

7 (v. 6. But when he shook his hand, and flung off the beast, then they saw and were
astonished. And the miracle did not take place suddenly, but the men went by the length of
time, "after they had looked a great while," so plainly was there no deceit, no haste here
(sunarpagh). "Publius," it says, "lodged them courteously" (v. 7): two hundred and
seventy-six persons. Consider how great the gain of his hospitality: not as of necessity,
not as unwilling, but as reckoning it a gain he lodged them for three days: thereafter
having met with his requital, he naturally honored Paul much more, when the others also
received healing. "Who also," it says, "honored us with many honors" (v. 10): not that he
received wages, God forbid; but as it is written, "The workman is worthy of his meat. And
when we departed, they laded us with such things as were necessary. (Matt. x. 10. It is
plain that having thus received them, they also received the word of the preaching: for it
is not to be supposed, that during an entire three months they would have had all this
kindness shown them, had these persons not believed strongly, and herein exhibited the
fruits (of their conversion): so that from this we may see a strong proof of the great
number there was of those that believed. Even this was enough to t establish (Paul's)
credit with those (his fellow-voyagers).

8 Observe how in all this voyage they nowhere touched at a city, but (were cast) on an
island, and passed the entire winter (there, or) sailing-those being herein under training
for faith, his fellow-voyagers, I mean. (a) "And after three months we departed in a ship
of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. (v. 11.
Probably this was painted on it: so addicted were they to their idols. (d) "And when the
south wind blew, we came the next day to Puteoli: where we found brethren, and were
desired to tarry with them seven days: and so we went toward Rome. (v. 13, 14. (b) Observe
them tarrying a while, and again hasting onwards. (e) "And from thence, when the brethren
heard of us, they came to meet us as far as Appii forum, and the Three Taverns" (v. 15):
not fearing the danger. (c) Paul therefore was now so much respected, that he was even
permitted to be by himself: for if even before this they used him kindly, much more would
they now. (g) "He was suffered," it says, "to dwell by himself, with a soldier that kept
him. (v. 16. That it might not be possible for any plot to be laid against him there
either-for there could be no raising of sedition now. So that in fact they were not
keeping Paul in custody, but guarding him, so that nothing unpleasant should happen:

9 for it was not possible now, in so great a city, and with the Emperor there, and with
Paul's appeal, for anything to be done contrary to order. So surely is it the case, that
always through the things which seem to be against us, all things turn out for us. "With
the soldier"-for he was Paul's guard. "And having called together the chief of the Jews"
(v. 17), he discourses to them, who both depart gainsaying, and are taunted by him, yet
they dare not say anything: for it was not permitted them to deal with his matter at their
own will. For this is a marvellous thing, that not by the things which seem to be for our
security, but by their very opposites, all comes to be for us. And that you may learn
this-Pharaoh commanded the infants to be cast into the river. (Exod. i. 22. Unless the
infants had been cast forth, Moses would not have been saved, he would not have been
brought up in the palace. When he was safe, he was not in honor; when he was exposed, then
he was in honor. But God did this, to show His riches of resource and contrivance. The Jew
threatened him, saying, "Wouldest thou kill me? (ib. 14) and this too was of profit to
him. It was of God's providence, in order that he should see that vision in the desert, in
order that the proper time should be completed, that he should learn philosophy in the
desert, and there live in security.

10 And in all the plottings of the Jews against him the same thing happens: then he
becomes more illustrious. As also in the case of Aaron; they rose up against him, and
thereby made him more illustrious (Num. xvi. xvii.): that so his ordination should be
unquestionable, that he might be held in admiration for the future also from the plates of
brass (twn petalwn tou xalkou). Of course you know the history: wherefore I pass over the
narration. And if ye will, let us go over the same examples from the beginning. 11 Cain
slew his brother, but in this he rather benefited him: for hear what Scripture says, "The
voice of thy brother's blood crieth unto Me" (Gen. iv. 10): and again in another place,
"To the blood that speaketh better things than that of Abel. (Heb. xii. 24. He freed him
from the uncertainty of the future, he increased his reward: we have all learnt hereby
what love God had for him. For what was he injured? Not a whit, in that he received his
end sooner. For say, what do they gain, who die more slowly? Nothing: for the having good
days does not depend on the living many years or few years, but in the using life
properly. The Three Children were thrown into the furnace, and through this they became
more illustrious: Daniel was cast into the pit, and thence was he made more renowned.
(Dan. iii. and vi. You see that trials in every case bring forth great good even in this
life, much more in the life to come: but as to malice, the case is the same, as if a man
having a reed should set himself to fight with the fire: it seems indeed to beat the fire,
but it makes it brighter, and only consumes itself. For the malice of the wicked becomes
food and an occasion of splendor to virtue: for by God's turning the unrighteousness to
good account, our character shines forth all the more. Again, when the devil works
anything of this kind, he makes those more illustrious that endure.

12 How then, you will say, was this not the case with Adam, but, on the contrary, he
became more disgraced? Nay, in this case of all others God turned (the malice of) that
(wicked one) to good account: but if (Adam) was the worse for it, it was he that injured
himself: for it is the wrongs that are done to us by others that become the means of great
good to us, not so the wrongs which are done by ourselves. As indeed, because the fact is
that when hurt by others, we grieve, but not so when hurt by ourselves, therefore it is
that God shows, that he who suffers unjustly at the hands of another, gets renown, but he
who injures himself, receives hurt: that so we may bear the former courageously, but not
the latter. And besides, the whole thing there was Adam's own doing. Wherefore didst thou
the woman's bidding? (Gen. iii. 6. Wherefore when she counselled thee contrary to God),
didst thou not repel her? Thou wast assuredly thyself the cause. Else, if the devil was
the cause, at this rate all that are tempted ought to perish: but if all do not perish,
the cause (of our destruction) rests with ourselves. "But," you will say, "all that are
tempted ought (at that rate) to succeed. No: for the cause is in ourselves. "At that rate
it ought to follow that (some) perish without the devil's having anything to do with it.
Yes:

13 and in fact many do perish without the devil's being concerned in it: for surely the
devil does not bring about all (our evil doings); no, much comes also from our own
sluggishness by itself alone: and if he too is anywhere concerned as a cause, it is from
our offering the occasion. For say, why did the devil prevail in Judas' case? When "Satan
entered into him" (John xiii. 27), you will say. Yes, but hear the cause: it was because
"he was a thief, and bare what was put in the bag. (ib. xii. 6. It was he that himself
gave the devil a wide room for entering into him: so that it is not the devil who puts
into us the beginning, it is we that receive and invite him. "But," you will say, "if
there were no devil, the evils would not have become great. True, but then our punishment
would admit of no plea for mitigation: but as it is, beloved, our punishment is more mild,
whereas if we had wrought the evils of ourselves, the chastisements would be intolerable.
For say, if Adam, without any counsel, had committed the sin he did, who would have
snatched him out of the dangers? "But he would not have sinned," you will say? What right
hast thou to say this? For he who had so little solidity, that was so inert and so ready
for folly as to receive such advice as this, much more would he without any counsel have
become this (that he did become).

14 What devil incited the brethren of Joseph to envy? If then we be watchful brethren, the
devil becomes to us the cause even of renown. Thus, what was Job the worse for his falling
into such helplessness of distress? "Speak not of this instance," you will say: "(Job was
not the worse,) but the weak person is the worse. Yes, and the weak person is the worse,
even if there be no devil. "But in a greater degree," you will say, "when there is the
devil's power working along with him. True, but he is the less punished, when he has
sinned through the devil's working with him; for the punishments are not the same for all
sins. Let us not deceive ourselves: the devil is not the cause of our taking harm, if we
be watchful: rather what he does, is to awake us out of our sleep; what he does, is to
keep us on the alert. Let us for a while examine these things: suppose there were no wild
beasts, no irregular states of the atmosphere; no sicknesses, no pains, no sorrows, nor
anything else of the kind: what would not man have become? A hog rather than a man,
revelling in gluttony and drunkenness, and troubled by none of those things. But as it is,
cares and anxieties are an exercise and discipline of philosophy, a method for the best of
training.

15 For say, let a man be brought up in a palace, having no pain, nor care, nor anxiety,
and having neither cause for anger nor failure, but whatever he sets his mind upon, that
let him do, in that let him succeed, and have all men obeying him: (see whether) such a
man would not become more irrational than any wild beast. But as it is, our reverses and
our afflictions are as it were a whetstone to sharpen us. For this reason the poor are for
the most part wiser than the rich, as being driven about and tost by many waves. Thus a
body also, being idle and without motion, is sickly and unsightly: but that which is
exercised, and suffers labor and hardships, is more comely and healthy: and this we should
find to hold also in the case of the soul. Iron also, lying unused, is spoilt, but if
worked it shines brightly; and in like manner a soul which is kept in motion. Now these
reverses are precisely what keeps the soul in motion. Arts again perish, when the soul is
not active: but it is active when it has not everything plain before it: it is made active
by adverse things. If there were no adverse things, there would be nothing to stir it:
thus, if everything existed ready-made in beautiful sort, art would not have found wherein
to exercise itself. So, if all things were level to our understanding, the soul would not
find wherein to exert itself:

16 if it had to be carried about everywhere, it would be an unsightly object. See you not,
that we exhort nurses not to make a practice of carrying children always, that they may
not bring them into a habit (of wanting to be carried) and so make them helpless? This is
why those children which are brought up under the eyes of their parents are weak, in
consequence of the indulgence, which by sparing them too much injures their health. It is
a good thing, even pain in moderation; a good thing, care; a good thing, want; for they
make us strong: good also are their opposites: but each of these when in excess destroys
us; and the one relaxes, but the other (by overmuch tension) breaks us. Seest thou not,
that Christ also thus trains His own disciples? If they needed these things, much more do
we. But if we need them, let us not grieve, but even rejoice in our afflictions. For these
are remedies, answering to our wounds, some of them bitter, others mild; but either of
them by itself would be useless. Let us therefore return thanks to God for all these
things: for He does not suffer them to happen at random, but for the benefit of our souls.

17 Therefore, showing forth our gratitude, let us return Him thanks, let us glorify Him,
let us bear up courageously, considering that it is but for a time, and stretching forward
our minds to the things future, that we may both lightly bear the things present, and be
counted worthy to attain unto the good things to come, through the grace and mercy of His
only begotten Son, with Whom to the Father and the Holy Ghost together be glory, might,
honor, now and ever, world without end. Amen.


HOMILIES ON THE ACTS OF THE APOSTLES 16–55
==========================================

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 continued

HOMILY 55

1 ACTS XXVIII. 17-20.-"And it came to pass, that after three days Paul called the chief of
the Jews together: and when they were come together, he said unto them, Men and brethren,
thought I have committed nothing against the people, or customs of our fathers, yet was I
delivered prisoner from Jerusalem into the hands of the Romans. Who, when they had
examined me, would have let me go, because there was no cause of death in me. But when the
Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught to
accuse my nation of. For this cause therefore have I called for you, to see you, and to
speak with you: because that for the hope of Israel I am bound with this chain." 2 He
wished to exculpate both himself and others; himself, that they might not accuse him, and
by so doing hurt themselves; and thoseothers), that it might not seem that the whole thing
was of their doing. For it was likely that a report was prevalent, that he had been
delivered up by the Jews; and this was enough to alarm them. He therefore addresses
himself to this, and defends himself as to his own conduct. "How then is it reasonable,"
it might be said, "that they should deliver thee up without a cause? The Roman governors,
he says, bear me witness, who wished to let me go. "How was it then that they did not let
(thee) go? "When the Jews spake against it," he says. Observe how he extenuates (in
speaking of) their charges against him. Since if he had wished to aggravate matters, he
might have used them so as to bear harder upon them. Wherefore, he says, "I was
constrained to appeal unto Caesar: so that his whole speech is of a forgiving nature. What
then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught
to accuse my nation of: but that I might escape the danger. For it is for your sakes "that
I am bound with this chain. So far am I, he says, from any hostile feeling towards you.
Then they also were so subdued by his speech, that they too apologized for those of their
own nation:

3 "And they said unto him, We neither received letters out of Judea concerning thee,
neither any of the brethren that came showed or spake any harm of thee. (v. 21. Neither
through letters, nor through men, have they made known any harm of thee. Nevertheless, we
wish to hear from thyself: "But we desire to hear of thee what thou thinkest" (v. 22): and
then forestalled him by showing their own sentiments. "For as concerning this sect, it is
known to us, that everywhere it is spoken against. And when they had appointed him a day,
there came many to him into his lodging; to whom he expounded and testified the kingdom of
God, persuading them concerning Jesus, both out of the Law of Moses and out of the
Prophets, from morning till evening. And some believed the things which were spoken, and
some believed not. (v. 23, 24. They said not, we speak against it, but "it is spoken
against. Then he did not immediately answer, but gave them a day, and they came to him,
and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets. And
some believed, and some be-believed not. And when they agreed not among themselves, they
departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the
prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and
shall not understand; and seeing ye shall see, and not perceive:

4 for the heart of this people is waxed gross, and their ears are dull of hearing, and
their eyes have they closed; lest they should see with their eyes, and hear with their
ears, and understand with their heart, and should be converted, and I should heal them.
(v. 25-27. But when they departed, as they were opposed to each other, then he reproaches
them, not because he wished to reproach those (that believed not), but to confirm these
(that believed). "Well said Esaias," says he to them. So that to the Gentiles it is given
to know this mystery. No wonder then, if they did gainsay: this was foretold from the
first. Then again he moves their jealousy (on the score) of them of the Gentiles. "Be it
known therefore unto you, that the salvation of God is sent unto the Gentiles, and that
they will hear it. And when he had said these words, the Jews departed, and had great
reasoning among themselves. And Paul dwelt two whole years in his own hired house, and
received all that came in unto him, preaching the kingdom of God, and teaching those
things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
Amen. (v. 28-31. It shows the freedom he had now: without hindrance in Rome, he who had
been hindered in Judea; and he remained teaching there for two years. What of the (years)
after these?

5 (Recapitulation. (d) "Who having examined me," says he, "found nothing in me" (v. 18).
When those ought to have rescued, they "delivered (him) into the hands of the Romans. And
such the superabundance, * * because those had not power to condemn but delivered him
prisoner. "Not as having aught to accuse my nation of," (v. 19) am I come. See what
friendliness of expression "my nation: he does not hold them as aliens. He does not say, I
do not accuse, but, "I have not (whereof) to accuse: although he had suffered so many
evils at their hands. But nothing of all this does he say, nor make his speech offensive:
neither does he seem to be sparing them as matter of favor. For this was the main point,
to show that they delivered him prisoner to the Romans, when those ought to have condemned
him. (a) "For this cause," he says, "I wished to see you" (v. 20): that it might not be in
any man's power to accuse me, and to say what (naturally) might suggest itself (ta
paristamena), that having escaped their hands I have come for this: not to bring evils
upon others, but myself fleeing from evils. "I was compelled to appeal unto Cae6sar.
Observe them also speaking more mildly to him. "We beg," say they: and wish to speak in
exculpation of those (at Jerusalem). (e) Whereas they ought to accuse them, they plead for
them: by the very fact of their exonerating them, they do in fact accuse them.

6 (b) For this very thing was a proof that they knew themselves exceedingly in the wrong.
Had they been confident, they would at any rate have done this, so that he should not have
it in his power to make out his story in his own way, and besides they shrank from coming.
And by their many times attempting they showed * * (f) "As for this sect, it is known to
us," say they, "that it is everywhere spoken against. (v. 21, 21. True, but (people) are
also everywhere persuaded (as, in fact, here), "some were persuaded, and some believed
not. And when they had appointed him a day," etc. (v. 23-25. See again how not by miracles
but by Law and Prophets he puts them to silence, and how we always find him doing this.
And yet he might also have wrought signs; but then it would no longer have been matter of
faith. In fact, this (itself) was a great sign, his discoursing from the Law and the
Prophets. Then that you may not deem it strange (that they believed not), he introduces
the prophecy which saith "Hearing ye shall hear and not understand," more now than then:
"and ye shall see and not perceive" (v. 26) more now than then. This is not spoken for the
former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that
those believed? ("Go,") it says, "unto this people" (that is), to the unbelieving people.

7 He did not say this to insult them, but to remove the offence. "Be it known then," he
says, "unto you, that unto the Gentiles is sent the salvation of God. They," says he,
"will hear it too. (v. 28. Then why dost thou discourse to us? Didst thou not know this?
Yes, but that ye might be persuaded, and that I might exculpate myself, and give none a
handle (against me). (c) The unbelieving were they that withdrew. But see how they do not
now form plots against him. For in Judea they had a sort of tyranny. Then wherefore did
the Providence of God order that he should go thither, and yet the Lord had said, "Get
thee out quickly from Jerusalem? (ch. xxii. 18. That both their wickedness might be shown
and Christ's prophecy made good, that they would not endure to hear him: and so that all
might learn that he was ready to suffer all things, and that the event might be for the
consolation of those in Judea: for there also (the brethren) were suffering many grievous
evils. But if while preaching the Jewish doctrines, he suffered thus, had he preached the
doctrines of the glory of Christ, how would they have endured him? While "purifying
himself" (ch. xxi. 26) he was intolerable, and how should he have been tolerable while
preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He
was simply seen, and he exasperated all against him.

8 Well might he then be set apart for the Gentiles: well might he be sent afar off: there
also destined to discourse to the Gentiles. First he calls the Jews, then having shown
them the facts he comes to the Gentiles. (ch. xxiv. 18. "Well spake the Holy Ghost," etc.
But this saying, "The Spirit said," is nothing wonderful: for an angel also is said to say
what the Lord saith: but He (the Spirit) not so. When one is speaking of the things said
by the angel, one does not say, Well said the angel, but, Well said the Lord. "Well said
the Spirit: as much as to say, It is not me that ye disbelieve. But God foreknew this from
the first. "He discoursed," it says, "with boldness, unhindered" (v. 31): for it is
possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact
he also spoke unhindered. (c) "Discoursed, " it says, "the things concerning the kingdom
of God: mark, nothing of the things of sense, nothing of the things present. (f) But of
his affairs after the two years, what say we? (b) (The writer) leaves the hearer athirst
for more: the heathen authors do the same (in their writings), for to know everything
makes the reader dull and jaded. Or else he does this, (e) not having it in his power to
exhibit it from his own personal knowledge.

9 (a) Mark the order of God's Providence, "I have been much hindered from coming unto you
...having a great desire these many years to come unto you. (Rom xv. 22, 23. (d) But he
fed them with hopes. (g) I am in haste to go to Spain, and "I hope," says he, "to see you
in my journey, and to be brought thitherward on my journey by you, if first I be filled
with your company in some measure. (ib. 24. (i) Of this he says, I will come and rest
together with you "in the fulness of the blessing of the Gospel" (ib. 29): and again "I am
going to Jerusalem to minister to the saints" (ib. 25): this is the same that he has said
here, "To do alms to my nation I came. (Acts xxiv. 17. (h) Do you mark how he did not
foresee everything-that sacred and divine head, the man higher than the heavens, that had
a soul able to grasp all at once, the holder of the first place-Paul? The man whose very
name, to them that know him, suffices for rousing of the soul, for vigilance, for shaking
off all sleep! Rome received him bound, coming up from the sea, saved from a ship-wreck-
and was saved from the shipwreck of error. Like an emperor that has fought a naval battle
and overcome, he entered into that most imperial city. (k) He was nearer now to his crown.
Rome received him bound, and saw him crowned and proclaimed conqueror.

10 There he had said, I will rest together with you: but this was the beginning of a
course once more, and he added trophies to trophies, a man not to be overcome. Corinth
kept him two years, and Asia three, and this city two for this time; a second time he
again entered it, when also he was consummated. Thus he escaped then, and having filled
the whole world, he so brought his life toa close. Why didst thou wish to learn what
happened after these two years? Those too are such as these: bonds, tortures, fightings,
imprisonments, lyings in wait, false accusations, deaths, day by day. Thou hast seen but a
small part of it? How much soever thou hast seen, such is he for all the rest. As in the
case of the sky, if thou see one part of it, go where thou wilt thou shalt see it such as
this: as it is with the sun, though thou see its rays but in part, thou mayest conjecture
the rest: so is it with Paul. His Acts thou hast seen in part; such are they all
throughout, teeming with dangers. He was a heaven having in it the Sun of Righteousness,
not such a sun (as we see): so that that man was better than the very heaven. Think you
that this is a small thing-when you say "The Apostle," immediately every one thinks of him
(as), when you say "The Baptist," immediately they think of John? To what shall one
compare his words?

11 To the sea, or even to the ocean? But nothing is equal to them. 12 More copious than
this (sea) are (his) streams; purer and deeper; so that one would not err in calling
Paul's heart both a sea and a heaven, the one for purity, the other for depth. He is a
sea, having for its voyagers not those who sail from city to city, but those from earth to
heaven: if any man sail in this sea, he will have a prosperous voyage. On this sea, not
winds, but instead of winds the Holy and Divine Spirit wafts the souls which sail thereon:
no waves are here, no rock, no monsters: all is calm. It is a sea which is more calm and
secure than a haven, having no bitter brine, but a pure fountain both sweeter than * *,
and brighter and more transparent than the sun: a sea it is, not having precious stones,
nor purple dye as ours, but treasures far better than those. He who wishes to descend into
this sea, needs not divers, needs not oil, but much loving-kindness (filanqrwpiaj): he
will find in it all the good things that are in the kingdom of Heaven. He will even be
able to become a king, and to take the whole world into his possession, and to be in the
greatest honor; he who sails on this sea will never undergo shipwreck, but will know all
things well. But as those who are inexpert in this (our visible sea) are suffocated (in
attempting to dive therein), so is it in that other sea:

13 which is just the case with the heretics, when they attempt things above their
strength. It behooves therefore to know the depth, or else not to venture. If we are to
sail on this sea, let us come well-girded. "I could not," he says, "speak unto you as unto
spiritual, but as unto carnal. (1 Cor. iii. 1. Let no one who is without endurance sail on
this sea. Let us provide for ourselves ships, that is, zeal, earnestness, prayers, that
we, may pass over the sea in quiet. For indeed this is the living water. Like as if one
should get a mouth of fire, such a mouth does that man get who knows Paul well: like as if
one should have a sharp sword, so again does such an one become invincible. And for the
understanding of Paul's words there is needed also a pure life. For therefore also he
said: "Ye are become such as have need of milk, seeing ye are dull of hearing. (Heb. v.
11, 12. For there is, there is an infirmity of hearing. For as a stomach which is infirm
could not take in wholesome food (which it finds) hard of digestion, so a soul which is
become tumid and heated, unstrung and relaxed, could not receive the word of the Spirit.
Hear the disciples saying, "This is a hard saying: who can hear it" (John vi. 60)? But if
the soul be strong and healthy, all is most easy, all is light: it becomes more lofty and
buoyant:

14 it is more able to soar and lift itself on high. Knowing then these things, let us
bring our soul into a healthy state: let us emulate Paul,and imitate that noble, that
adamantine soul:that, advancing in the steps of his life, we may be enabled to sail
through the sea of this present life, and to come unto the haven wherein are no waves, and
attain unto the good things promised to them that love Him, through the grace and mercy of
our Lord Jesus Christ, with Whom to the Father and Holy Ghost together be glory, might,
honor, now and ever, world without end. Amen.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 John Chrysostom

c. AD 349–407

These thirty-two homilies on the Letter to the Romans were preached by John Chrysostom at
Antioch, and in them he takes the text passage by passage and turns each part of it to the
life of his hearers. This volume holds Homilies 1 to 14.

HOMILY 1

1 ROM. I. 1, 2.-"Paul, a servant of Jesus Christ, called to be an Apostle, separated unto
the Gospel of God, (which He promised afore by His prophets in the Holy Scriptures.)"
Moses having written five books, has nowhere put his own name to them, neither have they
who after him put together the history of events after him, no nor yet has Matthew, nor
John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own
name. Now why was this? Because they were writing to people, who were present, and it had
been superfluous to show themselves when they were present. But this man sent his writings
from afar and in the form of a letter, for which cause also the addition of the name was
necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after
his own wise judgment. For since they felt prejudiced against him, lest on hearing the
name at the outstart, they should stop up all admission to his discourse, he subtly won
their attention by concealing the name. But if some Prophets and Solomon have put their
names, this I leave as a subject for you to look further into hereafter, why some of them
wished to put it so, and some not. For you are not to learn everything from me, but to
take pains yourselves also and enquire further, lest ye become more dull-witted.

2 "Paul, a servant of Jesus Christ. Why did God change his name, and call him Paul who was
Saul? It was, that he might not even in this respect come short of the Apostles, but that
that preëminence which the chief of the Disciples had, he might also acquire (Mark iii.
16); and have whereon to ground a closer union with them. And he calls himself, the
servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to
the Creation, according to which it says, "for all are Thy servants" (Ps. cxix. 91); and
according to which it says, "Nebuchadnezzar, My servant" (Jer. xxv. 9), for the work is
the servant of Him which made it. Another kind is that from the faith, of which it saith,
"But God be thanked that ye were the servants of sin, but ye have obeyed from a pure heart
that form of doctrine which was delivered unto you: being then made free from sin, ye
became the servants of righteousness. (Rom. vi. 17, Rom. vi. 18. Another is that from
civil subjection (toliteiaj), after which it saith, "Moses my servant is dead" (Jos. i.
2); and indeed all the Jews were servants, but Moses in a special way as shining most
brightly in the community. Since then, in all the forms of the marvellous servitude, Paul
was a servant, this he puts in the room of the greatest title of dignity, saying, "a
servant of Jesus Christ.

3 And the Names appertaining to the dispensation he sets forth, going on upwards from the
lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of
the Virgin, and Christ He is called from being anointed, which also itself belonged to the
flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He
was anointed, but with the Spirit. And Scripture has instances of calling such "Christs":
inasmuch as the Spirit is the chief point in the unction, and that for which the oil is
used. And where does it call those "Christs" who are not anointed with oil? "Touch not,"
it says, "Mine anointed, and do My prophets no harm" (Ps. cv. 15), but at that time the
institution of anointing with oil did not yet even exist. 4 "Called an Apostle." He styles
himself "called" in all his Epistles, so showing his own candor (eugnwmosunhn), and that
it was not of his own seeking that he found, but that when called he came near and obeyed.
And the faithful, he styles, "called to be saints," but while they had been called so far
as to be believers, he had besides a different thing committed to his hands, namely, the
Apostleship, a thing full of countless blessings, and at once greater than and
comprehensive of, all the gifts.

5 And what more need one say of it, than that whatsoever Christ was doing when present,
this he committed to their hands when He departed. Which also Paul cries aloud, speaking
thereof and magnifying the dignity of the Apostles' office; "We are ambassadors for
Christ, as though God did beseech by us; i. e. in Christ's stead. "Separated to the Gospel
of God. (2 Cor. v. 20. For as in a house, each one is set apart for divers works; thus
also in the Church, there be divers distributions of ministrations. And herein he seems to
me to hint, that he was not appointed by lot only, but that of old and from the first he
was ordained to this office; which also Jeremy saith, that God spake concerning himself,
"Before thou camest forth out of the womb, I sanctified thee, I ordained thee a prophet
unto the nations. (Jer. i. 5. For in that he was writing to a vainglorious city, and one
every way puffed up, he therefore uses every mode of showing that his election was of God.
For he Himself called him, and Himself separated him. And he does this, that he may make
the Epistle deserve credit, and meet an easy reception. "To the Gospel of God. Not Matthew
then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they
also; even if he be said prëeminently to be this, and they that.

6 And he calleth it the Gospel, not for those good things only which have been brought to
pass, but also for those which are to come. And how comes he to say, that the Gospel "of
God" is preached by himself? for he says, "separated to the Gospel of God"-for the Father
was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews
only, and not even to all of these as were fitting. For neither did they know Him to be a
Father, and many, things did they conceive unworthily of Him. Wherefore also Christ saith,
"The true worshippers" shall come, and that "the Father seeketh such to worship Him. (John
iv. 23. But it was afterwards that He Himself with the Son was unveiled to the whole
world, which Christ also spake of beforehand, and said, "that they might know Thee the
only true God, and Jesus Christ Whom Thou has sent. (John xvii. 3. But he calls it the
"Gospel" of God, to cheer the hearer at the outstart. For he came not with tidings to make
the countenance sad, as did the prophets with their accusations, and charges, and
reproofs, but with glad tidings, even the "Gospel of God; countless treasures of abiding
and unchangeable blessings.

7 Ver. 2. "Which He promised afore by His Prophets in the Holy Scriptures." For the Lord,
saith he, "shall give the word to them that proclaim glad tidings with great power" (Ps.
lxviii. 12, Sept.); and again, "How beautiful are the feet of them that preach the Gospel
of peace." (Is. lii. 7; Rom. x. 15.) See here both the name of the Gospel expressly and
the temper of it, laid down in the Old Testament. For, we do not proclaim it by words
only, he means, but also by acts done; since neither was it human, but both divine and
unspeakable, and transcending all nature. Now since they have laid against it the charge
of novelty also, He shows it to be older than the Greeks, and described aforetime in the
Prophets. And if He gave it not from the beginning because of those that were unwilling to
receive it, still, they that were willing did hear it. "Your father Abraham," He says,
"rejoiced to see My day, and he saw it, and was glad." (John viii. 56.) How then comes He
to say, Many prophets desired to see the things which ye. see, and have not seen them?"
(Matt. xiii. 17.) He means not so, as ye see and hear, the Flesh itself, and the very
miracles before your eyes. But let me beg you to look and see what a very long time ago
these things were foretold. For when God is about to do openly some great things, He
announces them of a long time before, to practise men's hearing for the reception of them
when they come.

8 "In the Holy Scriptures." Because the Prophets not only spake, but also writ what they
spake; nor did they write only, but also shadowed them forth by actions, as Abraham when
he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands
against Amalek, and when he offered the Paschal Lamb. Ver. 3. "Concerning His Son which
was made of the seed of David, according to the flesh." 9 What dost, thou, O Paul, that
after lifting up our souls so, and elevating them, and causing great and unutterable
things to pass? show before them, and speaking of the Gospel, and that too the Gospel of
God, and bringing in the chorus of the Prophets, and showing the whole of them heralding
forth many years before those things which were to come: why dost thou again bring us down
to David? Art thou conversing, oh tell me, of some man, and giving him Jesse's son for a
father? And wherein are these things worthy of what thou hast just spoken of? Yea, they
are fully worthy. For our discourse is not, saith he, of any bare man. Such was my reason
for adding, "according to the flesh;" as hinting that there is also a Generation of the
Same after the Spirit. And why did he begin from that and not from this the higher? It is
because that was what Matthew, and Luke, and Mark, began from. For he who would lead men
by the hand to Heaven, must needs lead them upwards from below. So too was the actual
dispensation ordered. First, that is, they saw Him a man upon earth, and then they
understood Him to be God. In the same direction then, as He Himself had framed His
teaching, did His disciple also shape out the way which leadeth thither. Therefore the
generation according to the flesh is in his language placed first in order, not because it
was first, but because he was for leading the hearer from this up to that.

10 Ver. 4. "And declared to be the Son of God with power, according to the Spirit of
Holiness, by the resurrection from the dead, even Jesus Christ." 11 What is said has been
made obscure by the close-folding of the words, and so it is necessary, to divide it. What
then is it, which he says? We preach, says he, Him Who was made of David. But this is
plain. Whence then is it plain, that this incarnate "Person" was also the Son of God?
First, it is so from the prophets; wherefore he says, "Which He had promised afore by the
Prophets in the Holy Scriptures. (v. 2. And this way of demonstration is no weak one. And
next also from the very way of His Generation: which also he sets forth by saying, "of the
seed of David according to the flesh: for He broke the rule of nature. Thirdly, from the
miracles which He did, yielding a demonstration of much power, for "in power" means this.
Fourthly, from the Spirit which He gave to them that believe upon Him, and through which
He made them all holy, wherefore he saith, "according to the Spirit of holiness. For it
was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He
alone raised Himself: and this Himself too said to be above all a miracle sufficient to
stop the mouths even of them that behaved shamelessly. For, "Destroy this Temple," He
says, "and in three days I will raise it up" (John xix.); and, "When ye have lifted" Me
"up from the earth, then shall ye know that I am He" (ib. viii. 28);

12 and again, This "generation seeketh after a sign; and there shall no sign be given unto
it, but the sign of Jonas. (Matt. xxi. 39. What then is the being "declared? being shown,
being manifested, being judged, being confessed, by the feeling and suffrage of all; by
Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles,
by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put
an end to the tyranny of death. 13 Ver. 5. "By Whom we have received grace and Apostleship
for obedience to the faith." 14 See the candor of the servant. He wishes nothing to be his
own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He
saith, "I have many things to say unto you, but ye cannot bear them now. Howbeit when He,
the Spirit of Truth, is come, He will guide you into all truth" (John xvi. 12): and again,
"Separate Me Paul and Barnabas. (Acts xiii. 2. And in the Epistle to the Corinthians, he
says, that "to one is given by the Spirit the word of wisdom, to another the word of
knowledge" (1 Cor. xii. 8, 11); and that It divideth all as It willeth. And in addressing
the Milesians, he says, "Over which the Holy Ghost hath made you shepherds and overseers.
(Acts xx. 28. You see, he calls the things of the Spirit, the Son's, and the things of the
Son, the Spirit's. "Grace and Apostleship; that is, it is not we that have achieved for
ourselves, that we should become Apostles. For it was not by having toiled much and
labored that we had this dignity allotted to us, but we received grace, and the successful
result is a part of he heavenly gift. "For obedience to the faith. So it was not the
Apostles that achieved it, but grace that paved the way before them. For it was their part
to go about and preach, but to persuade was of God, Who wrought in them. As also Luke
saith, that "He opened their heart" (Acts xvi. 14);

15 and again, To whom it was given to hear the word of God. "To obedience; he says not, to
questioning and parade (kataskeuhn) of argument but "to obedience. For we were not sent,
he means, to argue, but to give those things which we had trusted to our hands. For when
the Master declareth aught, they that hear should not be nice and curious handlers of what
is told them, but receivers only; for this is why the Apostles were sent, to speak what
they had heard, not to add aught from their own stock, and that we for our part should
believe-that we should believe what?-"concerning His Name. Not that we should be curious
about the essence, but that we should believe on the Name; for this it was which also
wrought the miracles. For it says, "in the Name of Jesus Christ rise up and walk. (Acts
iii. 6. And this too requireth faith, neither can one grasp aught of these things by
reasoning (logismw katagabein). "Among all nations, among whom are ye also the called of
Jesus Christ. What? did Paul preach then to all the nations? Now that he ran through the
whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends
of the earth, is plain from what he writes to the Romans;

16 but even if he did not come to all, yet still what he says is not false, for he speaks
not of himself alone, but of the twelve Apostles, and all who declared the word after
them. And in another sense, one should not see any fault to find with the phrase, if about
himself, when one considers his ready mind, and how that after death he ceaseth not to
preach in all parts of the world. And consider how he extols the gift, and shows that it
is great and much more lofty than the former, since the old things were with one nation,
but this gift drew sea and land to itself. And attend to this too, how free the mind of
Paul is from all flattery; for when conversing with the Romans, who were seated as it were
upon a sort of summit of the whole world, he attaches no more to them than to the other
nations, nor does he on the score of their being then in power and ruling, say, that they
have in spiritual things also any advantage. But as (he means) we preach to all the
nations, so do we to you, numbering them with Scythians and Thracians: for if he did not
wish to show this, it were superfluous to say "Among whom are ye also. And this he does to
take down their high spirit (kenwn to fushma) and to prostrate the swelling vanity of
their minds, and to teach them to honor others alike to themselves:

17 and so he proceeds to speak upon this very point. 18 Ver. 6. "Among whom are ye also
the called of Jesus Christ." That is, along with whom ye also are: and he does not say,
that he called the others with you, but you with the others. For if in Christ Jesus there
is neither bond nor free, much less is there king and private man. For even ye were called
and did not come over of yourselves. Ver. 7. "To all that be in Rome, beloved of God,
called to be saints: grace to you and peace from God our Father, and the Lord Jesus
Christ." 19 See how continually he puts the word "called," saying, "called to be an
Apostle; among whom ye also are called; to all that be in Rome, called: and this he does
not out of superfluity of words, but out of a wish to remind them of the benefit. For
since among them which believed, it was likely that there would be some of the consuls
(upatwn; Ben. consulares) and rulers as well as poor and common men, casting aside the
inequality of ranks, he writes to them all under one appellation. But if in things which
are more needful and which are spiritual, all things are set forth as common both to
slaves and to free, for instance, the love from God, the calling, the Gospel, the
adoption, the grace, the peace, the sanctification, all things else, how could it be other
than the uttermost folly, whom God had joined together, and made to be of equal honor in
the greater things, those to divide on account of things on earth? on this ground, I
presume, from the very outstart, this blessed Apostle, after casting out this mischievous
disease, conducts them to the mother of blessings, humble-mindedness. This made servants
better, since they learnt that they should take no harm from their servitude, while they
had the true freedom; this would incline masters to be gentle, as being instructed that
they have no advantage in being free, unless the goods of faith have the first place given
them.

20 And that you may learn that he was not doing this to work confusion, by dashing all
things, but still knew the best distinction, he wrote not simply to all that were in Rome,
but with a definition added, "beloved of God. For this is the best discrimination, and
shows whence the sanctification was. Whence then was the sanctification? from Love. For
after saying, "beloved," then he proceeds, "called to be saints," showing that it is from
this that the fount of all blessings is. But saints he calls all the faithful. "Grace unto
you and peace." 21 Oh address, that bringeth countless blessings to us! This also Christ
bade the Apostles to use as their first word when entering into houses. (Luke x. 5.)
Wherefore it is from this that Paul also in all places takes his beginning, from grace and
peace; for it was no small war which Christ put an end to, but indeed one varying and of
every kind and of a long season (toikilon kai tantodapon); and this not from our labors,
but through His grace. Since then love presented us with grace, and grace with peace,
having set them down in the due order of an address, he prays over them that they may
abide perpetual and unmoved, so that no other war may again be blown into flame, and
beseeches Him that gave, to keep these things firmly settled, saying as follows, "Grace be
unto you and peace from God our Father, and the Lord Jesus Christ." See in this passage,
the "from" is common to the Son and the Father, and this is equivalent to "of whom." For
he did not say, Grace be unto you and peace from God the Father, "through" our Lord Jesus
Christ; but, "from God the Father, and the Lord Jesus Christ." Strange! how mighty is the
love of God! we which were enemies and disgraced, have all at once become saints and sons.
For when he calls Him Father, he shows them to be sons; and when he says sons, he has
unveiled the whole treasure of blessings.

22 Let us then keep showing a conversation worthy of the gift, and hold on in peace and
holiness. For other dignities are but for a time, and are brought to an end along with
this life present, and may be bought with money (whence one might say they are not
dignities at all but names of dignities only, having their strength in the investiture of
fine array and the servility of attendants), but this as having been given of God, the
gift of sanctification and adoption, is not broken through even by death, but even here
maketh men conspicuous, and also departs with us upon our journey to the life to come. For
he that holdeth on in the adoption, and keeps an exact watch upon his holiness, is much
brighter and more happy even than he that is arrayed with the diadem itself, and has the
purple; and has the delight of abundant peace inthe present life and is nurtured up with
goodly hopes, and hath no ground for worry and disturbance, but enjoys constant pleasure;
for as for good spirits and joy, it is not greatness of power, not abundance of wealth,
not pomp of authority, not strength of body, not sumptuousness of the table, not the
adorning of dresses, nor any other of the things in man's reach that ordinarily produces
them, but spiritual success, and a good conscience alone. And he that hath this cleansed,
even though he be clad in rags and struggling with famine, is of better spirits than they
that live so softly.

23 So too he that is conscious of wicked deeds, even though he may gather to himself all
men's goods, is the most wretched of all men. For this cause Paul, living in continual
hunger and nakedness, and being scourged every day was joyful, and went more softly than
they that were then emperors. But Ahab though a king, and indulging in a sumptuous luxury,
when he had done that one sin, groaned and was out of spirits, and his countenance was
fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all
things else let us shun wickedness, and follow after virtue; since it is not in the nature
of things for one to have a share thereof on any other terms, even if we were mounted upon
the king's throne itself. Wherefore also Paul saith, "But the fruit of the Spirit is love,
joy, peace. (Gal. v. 22. This fruit then let us keep growing by us, that we may be in the
fruition of joy here, and may obtain the kingdom to come, by the grace and love towards
man of our Lord Jesus Christ, through Whom and with Whom, be glory to the Father, and to
the Holy Spirit, now and always, even unto all ages. Amen.

HOMILY 2

1 ROM. I. 8.-"First, I thank my God through Jesus Christ for you all, that your faith is
spoken of throughout the whole world." 2 An exordium worthy of this blessed spirit, and
able to teach all men to offer unto God the firstlings of their good deeds and words, and
to render thanks not only for their own, but also for others' well-doings: which also
maketh the soul pure from envy and grudging, and draweth God in a greater measure towards
the loving spirit of them that so render thanks. Wherefore also elsewhere he says,
"Blessed be God and the Father of our Lord Jesus Christ, Who hath blessed us with all
spiritual blessing. (Eph. i. 3. And it is fitting that we render thanks not only when
rich, but also when poor, not when in health only, but also when sick, not when we thrive
only, but also when we have to bear the reverse. For when our affairs are borne onward
with a fair wind, to be thankful is not matter of wonder. But when no small tempests be
upon us, and the vessel veers about and is in jeopardy, then is the great time for
displaying patience and goodness of heart. For this cause Job also gained a crown from
hence, and the shameless mouth of the devil did he stop, and show clearly that not even
when he saw good days was it through his wealth that he was thankful, but through his much
love toward God. And see too what things he is thankful for:

3 not for things earthly and perishing, as power and authority and glory (for these things
are of no account), but for real blessings, faith and boldness of speech. And with how
much feeling he gives thanks: for he saith not "to God," but "to my God," which also the
Prophets do, so making that which is common to all their own. And what is there wonderful
in the Prophets doing so? For God himself plainly does it continually to His servants,
calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. "That your
faith is spoken of throughout the whole world. What then, had the whole world heard of the
faith of the Romans? Yes, the whole, according to him. (Or, since that time, pasa ez
ekeinou). And it is not a thing unlikely. For the city was not one of no note, but as
being upon a sort of eminence it was on every account conspicuous. But consider, I pray,
the power of the preaching, how in a short time by means of publicans and fishermen it
took hold upon the very head of all cities, and Syrians became the teachers and guides of
Romans. He attests then two excellencies in them, both that they believed, and that they
believed with boldness, and that so great as that the fame of them reached into all the
world. "For your faith," he says "is spoken of throughout the whole world. Your faith,"
not your verbal disputations, nor your questionings, nor your syllogisms.

4 And yet there were there many hindrances to the teaching. For having recently acquired
the empire of the world they were elated, and lived in riches and luxury, and fishermen
brought the preaching there, and they Jews and of the Jews, a nation hated and had in
abomination among all men; and they were bidden to worship the Crucified, Who was brought
up in Judea. And with the doctrine the teachers proclaimed also an austere life to men who
were practised in softness, and were agitated about things present. And they that
proclaimed it were poor and common men, of no family, and born of men of no family. But
none of these things hindered the course of the word. So great was the power of the
Crucified as to carry the word round everywhere. "For it is spoken of," he says, "in all
the world. He says not, it is manifested, but, is spoken of, as if all men had them in
their mouths. And indeed when he bears witness of this in the Thessalonians, he adds
another thing also. For after saying, "from you sounded out the word of God," he adds, "so
that we need not to speak anything. (1 Thess. i. 8. For the disciples had come into the
place of teachers, by their boldness of speech instructing all, and drawing them to
themselves. For the preaching came not anywhere to a stand, but went over the whole world
more rapidly than fire. But here there is only thus much-"it is spoken of.

5 He well says that "it is spoken of," showing that there was no need to add aught to what
was said, or to take away. For a messenger's business is this, to convey from one to
another only what is told him. For which cause also the priest is called a "messenger"
(Mal. ii. 7), because he speaks not his own words, but those of Him that sent him. And yet
Peter had preached there. But he reckons what was his, to be his own as well. In such
degree, as I said before, was he beyond measure clear of all grudging! 6 Ver. 9. "For God
is my witness, whom I serve with my spirit in the Gospel of His Son." 7 Words these of an
Apostle's bowels of affection, the showing forth this of fatherly concernment! And what is
it which he says, and why does he call God to witness? He had to declare his feeling
toward them. Since then he had not as yet ever seen them, he therefore called no man to
witness, but Him Who entereth in the hearts. For since he was saying, "I love you," and as
a token thereof alleged his praying continually for them, and wishing to come to them, and
neither was this self-evident, he betakes himself to the trustworthy testimony. Will then
any one of you be able to boast that he remembers, when praying at his house (epi thj
oikiaj) the entire body of the Church? I think not. But Paul drew near to God in behalf
not of one city only, but of the whole world, and this not once, or twice, or thrice, but
continually. But if the continually bearing any one about in one's memory would not happen
without much love; to have any in one's prayers, and to have them there continually, think
what great affection and friendship that implies. But when he says, "Whom I serve with my
spirit in the Gospel of His Son," he shows us at once the grace of God, and also his own
humble-mindedness; the grace of God because He entrusted to him so great a matter; but his
own humility, because he imputes it all not to his own zeal, but to the assistance of the
Spirit.

8 But the addition of "the Gospel," shows the kind of ministry. For there are many and
diverse modes of service. And as under kings all are ranged under one that beareth kingly
power, and all have not to minister (diakonountai) about the same thing, but to one
belongeth the ministry of ruling armies and to another that of ordering cities and to
another again that of keeping treasures in the storehouses, thus also in spiritual things,
one serveth God and laboreth (latreuei kaidouleuei) in believing and ordering his own life
well, and another in undertaking the care of strangers, and another in taking in hand the
patronship of them that be in need. As even during the Apostle's own tithe, they of
Stephen's company served God in the guardianship of the widows, others (alloi 2 mss., all
wn) in the teaching of the word, of whom also Paul was, serving in the preaching of the
Gospel. And this was the fashion of his service: for it was to this that he was appointed.
On this account, he not only calls God to witness, but also says what he was entrusted
with, to show that having so great things put into his hands, he would not have called Him
Who trusted them to him to witness what was false. And therewith he wished to make another
point out also, viz. that he could not but have this love and care for them. For that they
might not say "who art thou? and, from whence?

9 that thou sayest that thou art anxious over a city so great, and most imperial," he
shows that he must needs have this care, if at least the sort of service that was
committed to him, was to declare the Gospel: for he that hath this put into his hands,
must needs have continually upon his mind them that are to receive the word. And he shows
another thing besides this by saying, "in my spirit; that this service is much higher than
either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the
Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of
the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service
is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also
shows in saying that "God is a Spirit, and they that worship Him must worship Him in
spirit and in truth. (John iv. 24.)

10 "In the Gospel of His Son." Having said above that it was the Father's Gospel, here he
says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had
learnt from that blessed voice that the things of the Father are the Son's, and the things
of the Son are the Father's. For "all Mine are Thine, and Thine are Mine." (John xvii.
10.) "That without ceasing I make mention of you always in my prayers." This is the part
of genuine love, and he seems indeed to be saying some one thing, yet states four things
even here. Both that he remembers, and that he does so continually, and that it is in his
prayers, and that it is to ask great things for them. Ver. 10, 11. "Making request, if by
any means now at length I might have a prosperous journey by the will of God to come
untoyou."

11 You see him painfully desiring to see them, and yet not enduring to see them contrary
to what seemed good unto God, but having his longing mingled with the fear of God. For he
loved them, and was eager to come to them. Yet he did not, because he loved them, desire
to see them, contrary to what seemed good unto God. This is true love not as we love who
err on both sides from the laws of love: for either we love no one, or if we ever do love,
we love contrary to what seemeth good unto God, acting in both against the Divine law. And
if these things be grievous (fortika) when spoken of, they are more grievous when done.
And how do we love contrary to what seems good to God? (you will say. When we neglect
Christ pining with hunger, and provide our children and friends and relations above their
needs. Or rather what need to carry the subject further. For if any one will examine his
own conscience, he will find that this takes place in many things. But such was not that
blessed person, but he knew both how to love and to love as he ought (3 mss. omit "as he
ought"), and as was fitting, and though exceeding all men in loving, he transgressed not
the measures of love. See then two things thrive extremely in him, fear of God, and also
longing towards the Romans.

12 For to be praying continually, and not to desist when he obtained not, shows exceeding
love. But while loving, thus to continue yielding to the will of God, shows intense
reverence. In another place, however, having "thrice besought the Lord" (2 Cor. xii. 8),
he not only did not receive, but on the contrary, when he did not receive, he was very
thankful for nothaving been heard. So, in all things did he look to God. But here he
received, though not when he asked, but after delay, and neither hereat was he
discontented. And these things I mention that we may not repine at not being heard, or at
being heard slowly. For we are not better than Paul, who confesses his thankfulness for
both, and with good ground. For when he had once given himself up to the all-governing
Hand, and put himself with as much subjection under it, as clay under the potter, he
followed wheresoever God led. Having then said that he desired to see them, he mentioned
also the cause of his desire; and what is it?

13 Ver. 11. "That I may impart unto you some spiritual gift, to the end ye may be
established." 14 For it was not merely as many now go travelling in a needless and
profitless way that he also went, but for necessary and very urgent ends. And he does not
tell them his meaning openly, but by way of hints, for be does not say that I may teach
you, that I may instruct you, that I may fill up that which is wanting; but, "that I may
impart; showing, that it is not his own things which he is giving them, but that he was
imparting to them what he had received. And here again he is unassuming, in saying "some,"
he means, a small one, and suited to my powers. And what may this small one be which thou
art now going to impart? This it is, he says, "to the end that ye may be established. This
then also cometh of grace, namely, the being unwavering and standing fast. But when you
hear of grace, think not that the reward of resolve on our part is thereby cast aside; for
he speaks of grace, not to disparage the labor of resolve on our part, but to undermine
(upotemnomenoj, as piercing a thing inflated) the haughtiness of an insolent spirit
(aponoiaj). Do not thou then, because that Paul hath called this a gift of grace, grow
supine. For he knows how, in his great candor, to call even well doings, graces; because
even in these we need much influence from above.

15 But in saying, "to the end that ye may be established," he covertly shows that they
needed much correction: for what he would say is this: Of a "long time I have bothdesired"
and prayed to see you, for no other reason than that I may "stablish, strengthen, fix" you
thoroughly in the word of God, so that ye be not continually wavering. But he does not
express himself so (for he would have shocked them), but in another way he hints to them
the same thing, though in a subdued tone. For when he says, "to the end that ye may be
established," he makes this plain. Then since this also was very irksome, see how he
softens it by the sequel. For that they may not say, are we wavering, and carried about?
and need we speech of yours in order to stand fast? he anticipates and does away any
gainsaying of the kind, by saying as follows.

16 Ver. 12. "That is, that I maybe comforted together with you by the mutual faith both of
you and me." 17 As if he said, Do not suspect that I spoke to accuse you. It was not with
this feeling that I said what I did. But what may it be that I wished to say? Ye are
undergoing many tribulations, being drenched on every side (by those who persecute you
periantloumenoi. 3 mss. parenokloumenoi, harassed). I desired then to see you, that I
might comfort you, or rather, not that I might comfort you only, but that I might myself
receive comfort. See the wisdom of the teacher. He said, to the end that "ye may be
strengthened; he knew that what he had said would be heavy and irksome to the disciples.
He says, "to the end that ye may be comforted. But this again is heavy, not indeed to such
a degree as the former, still it is heavy. He then pares down what is galling in this
also, smoothing his speech on every side, and rendering it easy of acceptance. For he does
not say barely, "to be comforted," but, "to be comforted together with you; nor was he
content with this but he puts in a further lenitive, when he says, "by the mutual faith
both of you and me. Oh how great was his humble-mindedness! He showed himself also to be
in need of them, and not them only of him. And he puts the disciples in the position of
teachers, not letting any superiority remain upon his own side, but pointing out their
full equality.

18 For the gain is mutual, he means, and I need the comfort from you, and you that from
me. And how comes this to pass? "Through the mutual faith both of you and me. For as inthe
case of fire, if any one gather together many lights, it is a bright flame that he
kindles, thus also does it naturally happen with the faithful. For when we be by
ourselves, torn away from others, we are somehow in worse spirits. But when we see one
another, and are entwined with the members of our own selves, great is the comfort we
receive. You must not look to the present time, during which, by God's grace, both in city
and in the desert itself, there be many hosts of believers, and all impiety hath been
driven out; but consider, in that time, how great a good it was both for disciples to see
their master, and for brethren who had come from another city to be seen of brethren. But
that I may make what I am saying plainer, let me bring the matter to an example. For if it
should even happen and come to pass (may it never do so! that we had been carried away to
the land of the Persians or Scythians or other barbarians, and had been scattered (7
mss."torn asunder") by twos and threes in their cities, and were then suddenly to see any
one of those here coming to us, reflect what a harvest of comfort we should reap of it!

19 See ye not those too who are in the prisons, it they see any of their acquaintance, how
they revive, and are quite fluttering with the pleasure? But if I compare those days with
captivity and imprisonment, count it no wonder. For these suffered far harder things than
those, scattered as they were, and driven about, and dwelling in the midst of famine and
of wars, and tremblingly expecting daily death, and suspecting friends and kindred and
relatives, and dwelling in the world as in a strange land, aye, and in far harder plight
than they who live in another's country. This is why he says, "to the end that ye may be
established and comforted with us by our mutual faith. And this he says, not as though
himself needed any assistance from them (far from it; for how should the pillar of the
Church, who was stronger than iron and the rock, the spiritual adamant, who was equal to
the charge of countless cities), but that he should not make his language impetuous and
his reproof vehement, he says, that he himself also needs their consolation. But if any
one here should say, that the comfort was his gladness at the increase of their faith, and
that Paul needed this, he would not be mistaking his meaning in this way either. If then
thou desire, one might say, and pray, and wilt gain comfort and give comfort by it, what
is there to hinder thy coming? By way of dissipating this suspicion then, he proceeds.

20 Ver. 13. "Now I would not have you ignorant, brethren, that oftentimes I desired to
come unto you (but was let hitherto)." 21 Here is a compliance great as that of slaves,
and a plain exhibition of his excellent temper (eugnwmosunhj)! For, that he was let, he
says, but why, he does not go on to say. For he does not pry into the command of his
Master, but only obeys. And yet one might expect a person to start questions, as to why
God hindered a city so conspicuous and great, and towards which the whole world was
looking, from enjoying such a teacher, and that for so long a time. For he that had
overcome the governing city, could easily go on to the subjects of it. But he that let
alone the more royal one, and lay in wait about the dependents, had the main point left
neglected. But none of these things does he busy himself with, but yields to the
incomprehensibleness of Providence, thereby both showing the right tone of his soul, and
instructing us all never to call God to account for what happens, even though what is done
seem to trouble the minds of many. For the Master's part it is alone to enjoin, the
servants' to obey. And this is why he says, that he was let, but not for what cause; for
he means, even I do not know; ask not then of me the counsel or mind of God. For neither
"shall the thing formed say to him that formed it, Why hast thou made me thus? For why,
tell me, do you even seek to learn it?

22 do you not know that all things are under His care, that He is wise, that He doeth
nothing at a mere hazard, that He loveth thee more than they who begat thee, and goes
exceeding far beyond a father's yearnings of affection to thee, and a mother's
anxiousness. Seek then no more, and go not a step further; for this is sufficient
consolation for thee: since even then it was well ordered for the Romans. And if thou
knowest not the manner, take it not to heart: for this is a main feature of faith, even
when in ignorance fo the manner of the dispensation, to receive what is told us of His
Providence. 23 Paul then having succeeded in what he was earnest about (and what was this?
to show that it was not as slighting them that he did not come to them, but because,
though greatly desiring it, he was hindered), and having divested himself of the
accusation of remissness, and having persuaded them that he was not less desirous to see
them than themselves, further shows his love to them by other things. For even when I was
hindered he means, I did not stand aloof from the attempt, but I kept attempting always
yet was always hindered, yet never did I stand aloof thus, without falling out with the
will of God, still keeping my love. For by his purposing it to himself and not standing
aloof from it, he showed his affection; but through his being hindered and yet not
struggling against it, all his love to God. "That I might have some fruit among you also.
Yet he had told them the cause of his longing before, and shown that it was becoming him;
but still here also, he states it, clearing away all their suspicion. For since the city
was conspicuous, and in the whole extent of sea and land had no equal to many even the
mere desire of becoming acquainted with it became a reason (profasij) for a journey to it;

24 that they might not think anything of the sort about Paul, orsuspect that, merely with
a view to glory inclaiming them to himself he desired to bepresent there, he repeatedly
lays down theground of his desire, and before he says, it was that "I may impart to you
some spiritualgift," that I desired to see you;but heremore clearly, "that I might have
some fruit among you also even as among other Gentiles. The rulers he puts with the
subjects,and after the countless triumphs and victories and the glory of the consuls, he
puts them with the barbarians, and with good reason too. For where the nobility of faith
is, there is none barbarian, none Grecian, none stranger, none citizen, but all mount up
to one height of dignity. And see him here also unassuming, for he does not say, that I
may teach and instruct, but what? "that I might have some fruit. And not fruit, simply,
but "some fruit. Again, depreciating his own share therein just as he had said above,
"that I may impart some gift. And then to repress them too, as I said also before, he
says, "even as among other Gentiles. For, I do not, because you are rich, and have the
advantage of others, show less concern about the others. For it is not the rich that we
are seeking, but the faithful. Where now are the wise of the Greeks, they that wear long
beards and that are clad in open dress, and puff forth great words (ta megala fuswntej)?

25 All Greece and all barbarian lands has the tentmaker converted. But Plato, who is so
cried up and carried about among them, coming a third time to Sicily with the bombast of
those words of his, with his brilliant reputation (upslhyewj), did not even get the better
of a single king, but came off so wretchedly, as even to have lost his liberty. But this
tentmaker ran over not Sicily alone or Italy, but the whole world; and while preaching too
he desisted not from his art, but even then sewed skins, and superintended the workshop.
And even this did not give offence to those who were born of consuls, and with very good
reason, for it is not their trades and occupations, but falsehood and forged doctrines,
which usually render teachers easy subjects of contempt. And for this reason, even
Athenians still laugh at the former. But this man even barbarians attend to, and even
foolish and ignorant men. For his preaching is set forth to all alike, it knows no
distinction of rank, no preëminence of nation, no other thing of the sort; for faith alone
does it require, and not reasonings. Wherefore it is most worthy of admiration, not only
because it is profitable and saving, but that it is readily admissible and easy (Say.
"lovable)," and comprehensible to all: which is a main object in the Providence of God,
who setteth forth His blessings to all in common.

26 For what He did in respect of the sun and the moon and the earth and the sea and other
things, not giving the rich and the wise a greater share of the benefits of these, and a
less to the poor, but setting forth the enjoyment of them to all alike, this also did He
with regard to the preaching, and even in a much greater degree, by how much this is more
indispensable than they. Wherefore Paul repeatedly says, "among all the Gentiles," to show
that he in no respect favors them, but is fulfilling his Master's command, and sending
them away to thanksgiving to the God of all, he says; Ver. 14. "I am a debtor to the
Greeks and to the Barbarians, both to the wise and to the unwise." Which also he said when
writing to the Corinthians. And he says it, to ascribe the whole to God. (1 Cor. ix. 16.)

27 Ver. 15. "So, as much as in me is, I am ready to preach the Gospel to you that are at
Rome also." Oh, noble soul! having taken on him a task laden of so great dangers, a voyage
across the sea, temptations, plottings, risings-for it was likely, that one who was going
to address so great a city which was under the tyrannic sway of impiety, should undergo
temptations thick as snowflakes; and it was in this way that he lost his life in this
city, being cut off by the tyrant of it-yet still expecting to undergo so great troubles,
for none of these did he become less energetic, but was in haste and was in travail and
was ready-minded. Wherefore he says, "So, as much as in me is, I am ready to preach the
Gospel to you that are at Rome also." Ver. 16. "For I am not ashamed of the Gospel."

28 "What sayest thou, O, Paul? When it were fitting to say, that I boast, and am proud,
and luxuriate in it; thou sayest not this, but what is less than this, that thou art "not
ashamed," which is not what we usually say of things very glorious. What then is this
which he says, and why does he thus speak? while yet he exults over it more than over
heaven. At least, in writing to the Galatians, he said, "God forbid that I should glory,
save in the Cross of our Lord Jesus Christ. (Gal. vi. 14. How then comes he here to say,
not that I even glory, but that "I am not ashamed? The Romans were most anxiously eager
about the things of the world, owing to their riches, their empire, their victories; and
their kings they reckoned to be equal to the gods, and so they even called them. And for
this cause too, they worshipped them with temples and with altars and with sacrifices.
Since then they were thus puffed up, but Paul was going to preach Jesus, who was thought
to be the carpenter's son, who was brought up in Judea, and that in the house of a mean
woman, who had no body guards, who was not encircled in wealth, but even died as a culprit
with robbers, and endured many other inglorious things; and it was likely that they were
concealing themselves as not as yet knowing any of the unspeakable and great things:

29 for this reason he says, "I am not ashamed," having still to teach them not to be
ashamed. For he knew that if they succeeded in this, they would speedily go on and come to
glorying also: and do you then, if you hear any one saying, Dost thou worship the
Crucified? be not ashamed, and do not look down, but luxuriate in it, be bright-faced at
it, and with the eyes of a free man, and with uplifted look, take up your confession; and
if he say again, Dost thou worship the Crucified? say in reply to him, Yes! and not the
adulterer, not the insulter of his father, not the murderer of his children (for such be
all the gods they have ), but Him who by the Cross stopped the mouths of devils, and did
away with their countless juggleries. For the Cross is for our sakes, being the work of
unspeakable Love towards man, the sign of His great concern for us. And in addition to
what has been said, since they were puffed up with great pomposity of speech and with
their cloak of external wisdom, I, he means to say, bidding an entire farewell to these
reasonings, come to preach the Cross, and am not ashamed because of it: "for it is the
power of God to salvation.

30 For since there is a power of God to chastisement also (for when He chastised the
Egyptians, He said, "This is My great power, ") (Joel ii. 25) and a power to destruction,
(for, "fear Him," He says, "that is able to destroy both body and soul in hell"), (Matt.
x. 28) for this cause he says, it is not these that I come to bring, the powers of
chastisement and punishment, but those of salvation. What then? Did not the Gospel tell of
these things also, namely, the account of hell, and that of the outer darkness, and of the
venomous worm? And yet we know of these from no other source than the Gospel. In what
sense then does he say, "the power of God unto salvation? Attend only to what follows. "To
every one that believeth; to the Jew first, and also to the Greek." 31 For it is not to
all absolutely, but to them that receive it. For though thou be a Grecian (i.e. Heathen),
and even one that has run into every kind of vice, though a Scythian, though a barbarian,
though a very brute, and full of all irrationality, and burdened with the weights of
endless sins, no sooner hast thou received the word concerning the Cross, and been
baptized, than thou hast blotted out all these; and why says he here, "to the Jew first,
and also to the Greek?" What meaneth this difference? and yet he has often said, "Neither
circumcision is anything, nor uncircumcision" (1 Cor. vii. 19. see Gal. v. 6 and vi. 15);
how then doth he here discriminate, setting the Jew before the Greek? Now why is this?
seeing that by being first he does not therefore receive any more of the grace (for the
same gift is bestowed both on this person and that,) but the "first" is an honor in order
of time only. For he has no such advantage as that of receiving greater righteousness, but
is only honored in respect of his receiving it first. Since in the case of those that are
enlightened (you that are initiated know what is meant,) all run to the baptism, yet not
all at the same hour, but one first and another second. Yet the first doth not receive
more than the second, nor he than the person after him, but all enjoy the same gifts. The
"first" then here is an honor in word, not a superiority in grace. Then after saying,
"unto salvation," he enhances the gift further, by showing that it stayeth not at the
present point, but proceedeth farther. For this is what he sets forth, when he says,

32 Ver. 17. "For therein is the righteousness of God revealed." 33 But he who hath become
just shall live, not for the present life only, but for that which is to come. And he
hints not only this, but also another thing along with this, namely, the brightness and
gloriousness of such a life. For since it is possible to be saved, yet not without shame
(as many are saved of those, who by the royal humanity are released from punishment), that
no one may suspect this upon hearing of safety, he adds also righteousness; and
righteousness, not thine own, but that of God; hinting also the abundance of it and the
facility. For you do not achieve it by toilings and labors, but you receive it by a gift
from above, contributing one thing only from your own store, "believing. Then since his
statement did not seem credible, if the adulterer and effeminate person, and robber of
graves, and magician, is not only to be suddenly freed from punishment but to become just,
and just too with the highest righteousness; he confirms his assertion from the Old
Testament. And first with a short sentence, he lays open a vast sea of histories to one
who has a capacity for seeing them. For after having said, "from faith to faith.

34 he sends the hearer back to the dispensations of God, which took place thus in the Old
Testament, which, when writing to the Hebrews, he explains with his usual great wisdom,
showing that both the just and the sinners were justified in that way even then, wherefore
also he made mention both of the harlot and of Abraham. But then here, after having just
hinted at it (for he was running on to another and a pressing subject), he again confirms
what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying,
that it is not in the nature of things for him who is to live, to live otherwise save by
faith; for "the just," he says, "shall live by faith" (Hab. ii. 4), speaking about the
life to come. For since what God giveth transcends reasoning entirely, it is but reason
that we need faith. But the man that thinks meanly of it, and is contemptuous and
vainglorious, will not effect anything at all. Let heretics hearken to the voice of the
Spirit, for such is the nature of reasonings. They are like some labyrinth or puzzles
which have no end to them anywhere, and do not let the reason stand upon the rock, and
have their very origin in vanity. For being ashamed to allow of faith, and to seem
ignorant of heavenly things, they involve themselves in the dust-cloud of countless
reasonings.

35 Then oh miserable and painful man, fit object for endless tears, should any one ask
thee, how the heaven was made, and how the earth,-and why do I say the heaven and the
earth? how thou wert thyself born, how nourished, and how thou grewest, art thou then not
ashamed of thine ignorance? But if anything be said about the Only-begotten, dost thou
thrust thyself through shame into a pit of destruction, thinking that it is unworthy of
thee not to know everything? And yet disputatiousness is an unworthy thing, and so is ill-
timed curiosity. And why do I speak of doctrines? for even from the corruption in our
present life we have escaped by no other means than through the faith. Thus shone also all
those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too the harlot was saved, the
one in the Old Testament, and likewise the one in the New. For, "by faith," he says, "the
harlot Rahab perished not with them that believed not when she had received the spies.
(Heb. xi. 31. For if she had said to herself, "and how can they that are captives and
exiles, and refugees, and live the life of vagabond tribes, get the better of us who have
a city, and walls, and towers? she would have destroyed both herself and them. Which also
the forefathers of those who were then saved did suffer. For when, upon the sight of men
great and tall, they questioned the manner of victory, they perished, without battle or
array, all of them.

36 Seest thou what a pit is that of unbelief! what a wall that of faith! For the one
carried down endless thousands, the other not only saved a harlot, but made her the
patroness of so numerous a people! 37 Now since we know of these and more than these,
never let us call God to account for what is done, but whatsoever He may lay on us, that
let us take up with, and let us not run into niceties and curious questions, though to
human reasoning the thing commanded appears even amiss. For what, let me ask, looks more
amiss than for a father to slay with his own hands his only and legitimate son? (Gen.
xxii. 3. But still when the righteous man was bid do it, he raised no nice scruples about
it, but owing to the dignity of the bidder, he merely accepted the injunction. And another
too that was bidden of God to strike a prophet, when he raised nice scruples about the
seeming unreasonableness of the injunction, and did not simply obey, he was punished to
the extreme. (1 Kings xx. 35, 36. But he that struck, gained a good report. And Saul too,
when he saved men contrary to the decree of God, fell from the kingdom, and was
irretrievably punished. And one might find other instances beside these: by all which we
learn, never to require a reason for God's injunctions, but to yield and obey only.

38 But if it be dangerous to raise nice scruples about aught that He may enjoin, and
extreme punishment is appointed for those who are curious questioners, what possible
excuse shall they have who curiously question things far more secret and awful than these,
as for instance, how He begat the Son, and in what fashion, and what His Essence is? Now
as we know this, let us with all kindliness receive the mother of all blessings, faith;
that sailing as it were in a still harbor, we may at once keep our doctrines orthodox, and
by steering our life safely in a straight course, may attain those eternal blessings by
the grace and love toward man of our Lord Jesus Christ, through Whom and with Whom be
glory unto the Father, with the Holy Ghost, for ever and ever. Amen.

HOMILY 3

1 ROM. I. 18.-"For the wrath of God is revealed from Heaven against all ungodliness and
unrighteousness of men, who hold down the truth in unrighteousness." 2 Observe the
discretion of Paul, how after encouraging by the gentler things, he turns his discourse to
the more fearful. For after saying that the Gospel is the cause of salvation and of life,
that it is the power of God, that it gendereth salvation and righteousness, he mentions
what might well make them fear that were heedless of it. For since in general most men are
not drawn so much by the promise of what is good as by the fear of what is painful, he
draws them on both sides. For this cause too did God not only promise a kingdom, but also
threaten hell. And the Prophets spake thus with the Jews, ever intermingling the evil with
the good. For this cause too Paul thus varies his discourse, yet not any how, but he sets
first the good things, and after the evil, to show that the former came of the guiding
purpose of God, but the latter of the wickedness of the backsliding. And in this way the
prophet puts the good first, saying, "If ye be willing and will obey me, ye shall eat the
good of the land: but if ye be not willing and will not obey me, the sword shall devour
you. (Is. i. 19, 20. So here too does Paul conduct his discourse. But observe him;

3 Christ, he means, came to bring forgiveness, righteousness, life, yet not in any way,
but by the Cross, which is greatest too and wonderful, that He not only gave such things,
but that He also suffered such things. If then ye insolently scorn the gifts, then will
the penalties await you, And see how he raises his language, "For the wrath of God," he
says, "is revealed from heaven. Whence does this appear? If it be a believer who says
this, we will tell him of the declarations of Christ, but if the unbeliever and the
Grecian, him Paul silences, by what he says presently of the judgment of God, bringing an
uncontrovertible demonstration from the things which were done by them. And this too is by
far the most striking point in him, how he exhibits those who speak against the truth, as
themselves bearing witness by the things which they do daily, and say, to the doctrines of
the truth. But of this in the sequel: but for the present, let us keep to what is set
before us. "For the wrath of God is revealed from heaven. And indeed even here this often
takes place in famines and pestilences and wars: for each individually and all in common
are punished. What will be the new thing then? That the chastisement will be greater, and
common to all, and not by the same rules. For now what takes place is for correction; but
then for vengeance. And this also St.

4 Paul showed, when he said, "We are chastened now, that we should not be condemned with
the world. (1 Cor. xi. 32. And now indeed to many such things usually seem to come not of
the wrath from above, but of the malice of man. But then the punishment from God shall be
manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be
dragged to the furnaces, and some to the outer darkness, and some to other inexorable and
intolerable punishments. And why is it that he does not speak as plainly as this, the Son
of God is coming with ten thousand angels, and will call each man to account, but says,
that "the wrath of God is revealed? His hearers were as yet novices, and therefore he
draws them first by things quite allowed by them. And besides what is here mentioned, he
also seems to me to be aiming against the Greeks. And this is why he makes his beginning
from this, but afterwards he introduces the subject of Christ's judgment.

5 "Against all ungodliness and unrighteousness of men who hold the truth in
unrighteousness." Here he showeth that the ways of ungodliness are many,, and that of
truth, one. For error is a thing various and multiform and compound, but the truth is one.
And after speaking of doctrines he speaks of life, mentioning the unrighteousness of men.
For there be various kinds of unrighteousness also. One is in money affairs, as when any
one deals unrighteously by his neighbor in these; and another in regard to women, when a
man leaves his own wife, and breaks in upon the marriage of another. For St. Paul calls
this also defrauding, saying thus, "That no man go beyond or defraud his brother in the
matter." (1 Thess. iv. 6.) Others again injure not the wife or property, but the
reputation of their neighbor, and this too is unrighteousness. For "a good name is better
than great riches." (Prov. xxii. 1.) But some say that this also is said of Paul about
doctrines. Still there is nothing to prevent its having been said of both. But what it is
"to hold the truth in unrighteousness," learn from the sequel.

6 Ver. 19. "Because that which may be known of God is manifest in them, for God hath
showed it unto them." 7 But this glory they invested stocks and stones with. As then he
which is entrusted with the goods of the king, and is ordered to spend them upon the
king's glory, if he waste these upon robbers, and harlots, and witches, and make these
splendid out of the king's stores, he is punished as having done the kingdom the greatest
wrong. Thus they also who after having received the knowledge of God and of His glory,
invested idols therewith, "held the truth in unrighteousness," and, at least as far as was
in their power, dealt unrighteously by the knowledge, by not using it upon fitting
objects. Now, has what was said become clear to you, or must one make it still clearer?
Perhaps it were needful to say somewhat more. What then is it which is here said? The
knowledge of Himself God placed in men from the beginning. But this knowledge they
invested stocks and stones with, and so dealt unrighteously to the truth, as far at least
as they might. For it abideth unchanged, having its own glory immutable. "And whence is it
plain that He placed in them this knowledge, O Paul?" "Because," saith he, "that which may
be known of Him is manifest in them." This, however, is an assertion, not a proof. But do
thou make it good, and show me that the knowledge of God was plain to them, and that they
willingly turned aside. Whence was it plain then? did He send them a voice from above? By
no means. But what was able to draw them to Him more than a voice, that He did, by putting
before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian,
having through sight learned the beauty of the things which were seen, might mount up to
God. Wherefore he says,

8 Ver. 20. "For the invisible things of Him. from the Creation of the world are clearly
seen, being understood by the things which are made." Which also the prophet said, "The
heavens declare the glory of God." (Ps. xix. 1.) For what will the Greeks (i.e. Heathen)
say in that day? That "we were ignorant of Thee?" Did ye then not hear the heaven sending
forth a voice by the sight, while the well-ordered harmony of all things spake out more
clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved
continually, the goodly order of winter, spring, and the other seasons remaining both sure
and unmoved, the tractableness (eugnwmosunhn) of the sea amid all its turbulence and
waves? All things abiding in order and by their beauty and their grandeur, preaching aloud
of the Creator? For all these things and more than these doth Paul sum up in saying, "The
invisible things of Him from the creation of the world are clearly seen, being understood
by the things which are made, even His eternal Power and Godhead; so that they are without
excuse." And yet it is not for this God hath made these things, even if this came of it.
For it was not to bereave them of all excuse, that He set before them so great a system of
teaching, but that they might come to know Him. But by not having recognized Him they
deprived themselves of every excuse, and then to show how they are bereaved of excuse, he
says,

9 Ver. 21. "Because that, when they knew God, they glorified Him not as God." This is the
one greatest charge; and the second after it is their also worshipping idols, as Jeremy
too in accusing them said, "This people hath committed two evils: they have forsaken me
the fountain of living water, and have dug for themselves broken cisterns." (Jer. ii. 13.)
And then as a sign of their having known God, and not used their knowledge upon a fit
object, he adduces this very thing, that they knew gods. Wherefore he adds, "because that,
when they knew God, they glorified Him not as God." And he names the cause through which
they fell into such senselessness. What then is it? They trusted everything to their
reasonings. Still he does not word it so, but in a much sharper language, "but became vain
in their reasonings, and their foolish heart was darkened." For as in a night without a
moon, if any one attempt to go by a strange road, or to sail over a strange sea, so far
will he be from soon reaching his destination, that he will speedily be lost. Thus they,
attempting to go the way leading to Heaven, and having destroyed the light from their own
selves, and, in lieu of it, trusted themselves to the darkness of their own reasoning, and
seeking in bodies for Him who is incorporeal, and in shapes for Him who hath no shape,
underwent a most rueful shipwreck. But beside what has been said, he names also another
cause of their error, when he says,

10 Ver. 22. "Professing themselves to be wise, they became fools." For having some great
conceit of themselves, and not enduring to go the way which God had commanded them, they
were plunged into the reasonings of senselessness (1 ms. dianoiaj). And then to show and
give in outline, what a rueful surge it was, and how destitute of excuse, he goes on to
say, Ver. 23. "And changed the glory of the uncorruptible God into an image made like to
corruptible man, and to birds, and four-footed beasts, and creeping things." 11 The first
charge is, that they did not find God; the second was, that it was while they had great
and clear (Sav. marg. "wise") means to do it; the third, that withal they said they were
wise; the fourth, that they not only did not find that Reverend Being, but even lowered
Him to devils and to stones and stocks. Now he takes down their haughtiness also in the
Epistle to the Corinthians, but not in the same way there as here. For there it is from
the Cross he gives them the blow, saying, "The foolishness of God is wiser than men. (1
Cor. i. 25. But here, without any comparison, he holds their wisdom by itself up to
ridicule, showing it to be folly and a mere display of vain boasting. Then, that you may
learn that when they had the knowledge of God they gave it up thus treacherously, "they
changed," he says. Now he that changeth, hath something to change. For they wished to find
out more, and not bear with the limits given them, and so they were banished from these
also. For they were lusters after new devices, for such is all that is Grecian. And this
is why they stood against one another and Aristotle rose up against Plato, and the Stoics
blustered (efruacanto 6 mss. "fenced themselves," efracanto: which Field inclines to
prefer) against him, and one has become hostile to one, another to another.

12 So that one should not so much marvel at them for their wisdom, as turn away from them
indignant and hate them, because through this very thing they have become fools. For had
they not trusted what they have to reasonings, and syllogisms, and sophistries, they would
not have suffered what they did suffer. Then, to strengthen the accusation against them he
holds the whole of their idolatry up to ridicule. For in the first place the changing even
were a very fit subject of scorn. But to change to such things too, is beyond all excuse.
For what then did they change it, and what was it which they invested with His Glory? Some
conceptions they ought to have had about Him, as, for instance, that He is God, that He is
Lord of all, that He made them, which were not, that He exerciseth a Providence, that He
careth for them. For these things are the "Glory of God. To whom then did they ascribe it?
Not even to men, but "to an image made like to corruptible man. Neither did they stop
here, but even dropped down to the brutes, or rather to the images of these. But consider,
I pray, the wisdom of Paul, how he has taken the two extremes, God the Highest, and
creeping things the lowest: or rather, not the creeping things, but the images of these;
that he might clearly show their evident madness.

13 For what knowledge they ought to have had concerning Him Who is incomparably more
excellent than all, with that they invested what was incomparably more worthless than all.
But what has this to do with the philosophers? a man may say. To these belongs most of all
what I have said to do with them. For they have the Egyptians who were the inventors of
these things to their masters. And Plato, who is thought more reverend than the rest of
them, glories in these masters. (Plat. Tim. 21. B. etc. And his master is in a stupid awe
of these idols, for he it is that bids them sacrifice the cock to Aesculapius (his last
words, Phaedo), where (i.e. in his temple. So Field from Mss. are the images of these
beasts, and creeping things. And one may see Apollo and Bacchus worshipped along with
these creeping things. And some of the philosophers even lifted up to Heaven bulls, and
scorpions, and dragons, and all the rest of that vanity. For in all parts did the devil
zealously strive to bring men down before the images of creeping things, and to range
beneath the most senseless of all things, him whom God hath willed to lift up above the
heavens. And it is not from this only, but also from other grounds, that you will see
their chief man to come under the remarks now made.

14 For having made a collection of the poets, and having said that we should believe them
upon matters relating to God, as having accurate knowledge, he has nothing else to bring
forward but the "linked sweetness" of these absurdities, and then says, that this utterly
ludicrous trifling is to be held for true. 15 Ver. 24. "Wherefore also God gave them up to
uncleanness, through the lusts of their own hearts, to dishonor their own bodies between
themselves." 16 Hence he shows, that even of the perversion of the laws it was ungodliness
which was the cause, but He "gave them up," here is, let them alone. For as he that hath
the command in an army, if upon the battle lying heavy upon him he retreat and go away,
gives up his soldiers to the enemies not by thrusting them himself, but by stripping them
of his own assistance; thus too did God leave those that were not minded to receive what
cometh from Him, but were the first to bound off from Him, though Himself having wholly
fulfilled His own part. But consider; He set before them, for a form doctrine, the world;
He gave them reason, and an understanding capable of perceiving what was needful. None of
these things did the men of that day use unto salvation, but they perverted to the
opposite what they had received. What was to be done then? to drag them by compulsion and
force? But this were not to make them virtuous. It remained then, after that, for Him to
leave them alone, and this He did too, that in this way, if by no other, having by trial
come to know the things they lusted after, they might flee from what was so shameful (3
mss. add eikotwj, and with reason). For if any that was a king's son, dishonoring his
father, should choose to be with robbers and murderers, and them that break up tombs, and
prefer their doings to his father's house; the father leaves him, say, so that by actual
trial, he may learn the extravagance of his own madness. But how comes he to mention no
other sin, as murder, for instance, or covetousness, or other such besides, but only
unchasteness? He seems to me to hint at his audience at the time, and those who were to
receive the Epistle. "To uncleanness, to dishonor their own bodies between themselves."

17 Note the emphasis here, as it is most severe. For they stood not in need of any others,
it means, to do insolent violence to them, but the very treatment the enemies would have
shown them, this they did to themselves. And then, taking up the charge again, he says,
Ver. 25. "Who changed the truth of God into a lie, and worshipped and served the creature
more than the Creator." Things which were matter for utter scorn, he puts down specially,
but what seemed of a graver cast than the rest, in general terms; and by all he shows,
that serving the creature is Grecian. And see how strong he makes his assertion, for he
does not say, barely. "they served the creature," but "more than the Creator:" thus
everywhere giving fresh force to the charge, and, by the comparison, taking from them all
ground of mitigation. "Who is blessed forever. Amen." But by this, he means, He was not
any whit injured. For Himself abideth "blessed for ever." Here he shows, that it was not
in self-defence that He left them alone, inasmuch as He suffered nothing Himself. For even
if these treated Him insolently, yet He was not insolently treated, neither was any scathe
done to the bearings of His glory, but He abideth continually blessed. For if it often
happen, that man through philosophy would not feel the insults men offered him, much less
would God, the imperishable and unalterable Nature, the unchangeable and immovable Glory.

18 For men are in this respect made like unto God, when they do not feel what is inflicted
by them who would do them despite, and are neither insulted of others who insult them, nor
beaten of them when beating them, nor made scorn of when they make scorn of them. And how
in the nature of things can this be? it may be said. It is so, yea most certainly it is
possible, when thou art not vexed at what is done. And how, it may be said, is it possible
not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little
child were to insult you, would you then reckon the insult an insult? What, but would you
be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous?
Thus too let us then get to feel disposed towards our neighbors, and then we shall have no
sense of displeasure. For they that insult us are more senseless than children. Neither
let us even seek to be free from insults, but when we are insulted to bear them. For this
is the only secure honor. But why so? Because this you are master of, but that, another
person. Do you not see the adamant reverberating the blows it receives? But nature, you
will say, gives it this property. Yet you too have it in your power to become by free
choice such, as that happens to be by nature. How?

19 do you not know that the children in the furnace were not burned? and that Daniel in
the den suffered no harm? This may even now come to pass. There stand by us too lions,
anger and lust, with fearful teeth tearing asunder him that falleth among them. (Plato
Rep. viii. Become then like that (ekeinon 3 mss. Daniel, and let not these affections
fasten their fangs into thy soul. But that, you will say, was wholly of grace. Yes;
because the acts of free-will led the way thereto. So that if we be willing to train
ourselves to a like character, even now the grace is at hand. And even though the brutes
be an hungered, yet will they not touch thy sides. For if at the sight of a servant's body
they were abashed, when they have seen the members of Christ, (and this is what we
believers are,) how shall they do else than be still? Yet if they be not still, it is
owing to the fault of those cast among them. For indeed many spend largely upon these
lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And
so before ever they come to the bottom of the den they get torn in pieces. (Dan. vi. 24.
But with Daniel this did not so happen, neither yet would it with us, if we were so
minded, but even a greater thing would take place than what then happened. For the lions
hurt not him;

20 and if we be sober-minded, then will they that hurt us even profit us. Thus then did
Paul grow bright out of those that thwarted him and plotted against him, thus Job out of
the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel
out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of
the worthies of old, not out of relaxedness and softness, but out of tribulations and
trials, came to be attired with their bright crowns. Wherefore also Christ, inasmuch as He
knew this to be the groundwork of a good report, said to His disciples, "In the world ye
shall have tribulation, but be of good cheer, I have overcome the world. (John xvi. 33.
What then, they will say, Have not many been turned to flight by these terrors? Yes, but
that was not of the nature of temptation, but of their own remissness. But He that "with
the temptation maketh also an escape, so that ye may be able to bear it" (1 Cor. x. 13),
may He stand by all of us, and reach forth His hand, that being gloriously proclaimed
victorious we may attain to the everlasting crowns, through the grace and love towards man
(5 mss. add the rest and so Field pasim) of our Lord Jesus Christ, through Whom, and with
Whom, to the Father be glory, with the Holy Ghost, for ever and ever. Amen.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 4

1 ROM. I. 26, 27.-"For this cause God gave them up unto vile affections: for even their
women did change the natural use into that which is against nature: and likewise also the
men, leaving the natural use of the woman, burned in their lust one towards another." 2
All these affections then were vile, but chiefly the mad lust after males; for the soul is
more the sufferer in sins, and more dishonored, than the body in diseases. But behold how
here too, as in the case of the doctrines, he deprives them of excuse, by saying of the
women, that "they changed the natural use. For no one, he means, can say that it was by
being hindered of legitimate intercourse that they came to this pass, or that it was from
having no means to fulfil their desire that they were driven into this monstrous
insaneness. For the changing implies possession. Which also when discoursing upon the
doctrines he said, "They changed the truth of God for a lie. And with regard to the men
again, he shows the same thing by saying, "Leaving the natural use of the woman. And in a
like way with those, these he also puts out of all means of defending themselves by
charging them not only that they had the means of gratification, and left that which they
had, and went after another, but that having dishonored that which was natural, they ran
after that which was contrary to nature. But that which is contrary to nature hath in it
an irksomeness and displeasingness, so that they could not fairly allege even pleasure.
For genuine pleasure is that which is according to nature. But when God hath left one,
then all things are turned upside down.

3 And thus not only was their doctrine Satanical, but their life too was diabolical. Now
when he was discoursing of their doctrines, he put before them the world and man's
understanding, telling them that, by the judgment afforded them by God, they might through
the things which are seen, have been led as by the hand to the Creator, and then, by not
willing to do so, they remained inexcusable. Here in the place of the world he sets the
pleasure according to nature, which they would have enjoyed with more sense of security
and greater glad-heartedness, and so have been far removed from shameful deeds. But they
would not; whence they are quite out of the pale of pardon, and have done an insult to
nature itself. And a yet more disgraceful thing than these is it, when even the women seek
after these intercourses, who ought to have more sense of shame than men. And here too the
judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he
accomplishes them both with all exactness. For he wished both to speak chastely and to
sting the hearer. Now both these things were not in his power to do, but one hindered the
other. For if you speak chastely you shall not be able to bear hard upon the hearer. But
if you are minded to touch him to the quick, you are forced to lay the naked facts before
him in plain terms.

4 But his discreet and holy soul was able to do both with exactness, and by naming nature
has at once given additional force to his accusation, and also used this as a sort of
veil, to keep the chasteness of his description. And next, having reproached the women
first, he goes on to the men also, and says, "And likewise also the men leaving the
natural use of the woman. Which is an evident proof of the last degree of corruptness,
when both sexes are abandoned, and both he that was ordained to be the instructor of the
woman, and she who was bid to become an helpmate to the man, work the deeds of enemies
against one another. And reflect too how significantly he uses his words. For he does not
say that they were enamoured of, and lusted after one another, but, "they burned in their
lust one toward another. You see that the whole of desire comes of an exorbitancy which
endureth not to abide within its proper limits. For everything which transgresseth the
laws by God appointed, lusteth after monstrous things and not those which be customary.
For as many oftentimes having left the desire of food get to feed upon earth and small
stones, and others being possessed by excessive thirst often long even for mire, thus
these also ran into this ebullition of lawless love. But if you say, and whence came this
intensity of lust? It was from the desertion of God: and whence is the desertion of God?

5 from the lawlessness of them that left Him; "men with men working that which is
unseemly. Do not, he means, because you have heard that they burned, suppose that the evil
was only in desire. For the greater part of it came of their luxuriousness, which also
kindled into flame their lust. And this is why he did not say being swept along or being
overtaken, an expression he uses elsewhere; but what? working. They made a business of the
sin, and not only a business, but even one zealously followed up. And he called it not
lust, but that which is unseemly, and that properly For they both dishonored nature, and
trampled on the laws. And see the great confusion which fell out on both sides. For not
only was the head turned downwards but the feet too were upwards, and they became enemies
to themselves and to one another, bringing in a pernicious kind of strife, and one even
more lawless than any civil war, and one rife in divisions, and of varied form. For they
divided this into four new, and lawless kinds. Since (3 mss. whence) this war was not
twofold or threefold, but even fourfold. Consider then. It was meet, that the twain should
be one, I mean the woman and the man. For "the twain," it says, "shall be one flesh. (Gen.
ii. 24. But this the desire of intercourse effected, and united the sexes to one another.

6 This desire the devil having taken away, and having turned the course thereof into
another fashion, he thus sundered the sexes from one another, and made the one to become
two parts in opposition to the law of God. For it says, "the two shall be one flesh; but
he divided the one flesh into two: here then is one war. Again, these same two parts he
provoked to war both against themselves and against one another. For even women again
abused women, and not men only. And the men stood against one another, and against the
female sex, as happens in a battle by night. You see a second and third war, and a fourth
and fifth; there is also another, for beside what have been mentioned they also behaved
lawlessly against nature itself. For when the Devil saw that this desire it is,
principally, which draws the sexes together, he was bent on cutting through the tie, so as
to destroy the race, not only by their not copulating lawfully, but also by their being
stirred up to war, and in sedition against one another.

7 "And receiving in themselves that recompense of their error which was meet. See how he
goes again to the fountain head of the evil, namely, the impiety that comes of their
doctrines, and this he says is a reward of that lawlessness. For since in speaking of hell
and punishment, it seemed he would not at present be credible to the ungodly and
deliberate choosers of such a life, but even scorned, he shows that the punishment was in
this pleasure itself. (So Plato Theoet. p. 176, 7. But if they perceive it not, but are
still pleased, be not amazed. For even they that are mad, and are afflicted with phrenzy
(cf. Soph. Aj. 265-277) while doing themselves much injury and making themselves such
objects of compassion, that others weep over them themselves smile and revel over what has
happened. Yet we do not only for this not say that they are quit of punishment, but for
this very reason are under a more grievous vengeance, in that they are unconscious of the
plight they are in. For it is not the disordered but those who are sound whose votes one
has to gain. Yet of old the matter seemed even to be a law, and a certain law-giver among
them bade the domestic slaves neither to use unguents when dry (i.e. except in bathing)
nor to keep youths, giving the free this place of honor, or rather of shamefulness.

8 Yet they, however, did not think the thing shameful, but as being a grand privilege, and
one too great for slaves, the Athenian people, the wisest of people, and Solon who is so
great amongst them, permitted it to the free alone. And sundry other books of the
philosophers may one see full of this disease. But we do not therefore say that the thing
was made lawful, but that they who received this law were pitiable, and objects for many
tears. For these are treated in the same way as women that play the whore. Or rather their
plight is more miserable. For in the case of the one the intercourse, even if lawless, is
yet according to nature: but this is contrary both to law and nature. For even if there
were no hell, and no punishment had been threatened, this were worse than any punishment.
Yet if you say "they found pleasure in it," you tell me what adds to the vengeance. For
suppose I were to see a person running naked, with his body all besmeared with mire, and
yet not covering himself, but exulting in it, I should not rejoice with him, but should
rather bewail that he did not even perceive that he was doing shamefully. But that I may
show the atrocity in a yet clearer light, bear with me in one more example.

9 Now if any one condemned a virgin to live in close dens (qalomeuomenhn), and to have
intercourse with unreasoning brutes, and then she was pleased with such intercourse, would
she not for this be especially a worthy object of tears, as being unable to be freed from
this misery owing to her not even perceiving the misery? It is plain surely to every one.
But if that were a grievous thing, neither is this less so than that. For to be insulted
by one's own kinsmen is more piteous than to be so by strangers: these I say (5 mss. "I
consider") are even worse than murderers: since to die even is better than to live under
such insolency. For the murderer dissevers the soul from the body, but this man ruins the
soul with the body. And name what sin you will, none will you mention equal to this
lawlessness. And if they that suffer such things perceived them, they would accept ten
thousand deaths so they might not suffer this evil. For there is not, there surely is not,
a more grievous evil than this insolent dealing. For if when discoursing about fornication
Paul said, that "Every sin which a man doeth is without the body, but he that committeth
fornication sinneth against his own body" (1 Cor. vi. 18); what shall we say of this
madness, which is so much worse than fornication as cannot even be expressed?

10 For I should not only say that thou hast become a woman, but that thou hast lost thy
manhood, and hast neither changed into that nature nor kept that which thou haddest, but
thou hast been a traitor to both of them at once, and deserving both of men and women to
be driven out and stoned, as having wronged either sex. And that thou mayest learn what
the real force of this is, if any one were to come and assure you that he would make you a
dog instead of being a man, would you not flee from him as a plague? But, lo! thou hast
not made thyself a dog out of a man, but an animal more disgraceful than this. For this is
useful unto service, but he that hath thus given himself up is serviceable for nothing. Or
again, if any one threatened to make men travail and be brought to bed, should we not be
filled with indignation? But lo! now they that have run into this fury have done more
grievously by themselves. For it is not the same thing to change into the nature of women,
as to continue a man and yet to have become a woman; or rather neither this nor that. But
if you would know the enormity of the evil from other grounds, ask on what account the
lawgivers punish them that make men eunuchs, and you will see that it is absolutely for no
other reason than because they mutilate nature.

11 And yet the injustice they do is nothing to this. For there have been those that were
mutilated and were in many cases useful after their mutilation. But nothing can there be
more worthless than a man who has pandered himself. For not the soul only, but the body
also of one who hath been so treated, is disgraced, and deserves to be driven out
everywhere. How many hells shall be enough for such? But if thou scoffest at hearing of
hell and believest not that fire, remember Sodom. For we have seen, surely we have seen,
even in this present life, a semblance of hell. For since many would utterly disbelieve
the things to come after the resurrection, hearing now of an unquenchable fire, God brings
them to a right mind by things present. For such is the burning of Sodom, and that
conflagration! And they know it well that have been at the place, and have seen with their
eyes that scourge divinely sent, and the effect of the lightnings from above. (Jude 7.
Consider how great is that sin, to have forced hell to appear even before its time! For
whereas many thought scorn of His words, by His deeds did God show them the image thereof
in a certain novel way. For that rain was unwonted, for that the intercourse was contrary
to nature, and it deluged the land, since lust had done so with their souls. Wherefore
also the rain was the opposite of the customary rain.

12 Now not only did it fail to stir up the womb of the earth to the production of fruits,
but made it even useless for the reception of seed. For such was also the intercourse of
the men, making a body of this sort more worthless than the very land of Sodom. And what
is there more detestable than a man who hath pandered himself, or what more execrable? Oh,
what madness! Oh, what distraction! Whence came this lust lewdly revelling and making
man's nature all that enemies could? or even worse than that, by as much as the soul is
better than the body. Oh, ye that were more senseless than irrational creatures, and more
shameless than dogs! for in no case does such intercourse take place with them, but nature
acknowledgeth her own limits. But ye have even made our race dishonored below things
irrational, by such indignities inflicted upon and by each other. Whence then were these
evils born? Of luxury; of not knowing God. For so soon as any have cast out the fear of
Him, all that is good straightway goes to ruin.

13 Now, that this may not happen, let us keep clear before our eyes the fear of God. For
nothing, surely nothing, so ruins a man as to slip from this anchor, as nothing saves so
much as continually looking thereto. For if by having a man before our eyes we feel more
backward at doing sins, and often even through feeling abashed at servants of a better
stamp we keep from doing anything amiss, consider what safety we shall enjoy by having God
before our eyes! For in no case will the Devil attack us when so conditioned, in that he
would be laboring without profit. But should he see us wandering abroad, and going about
without a bridle, by getting a beginning in ourselves he will be able to drive us off
afterwards any whither. And as it happens with thoughtless servants at market, who leave
the needful services which their masters have entrusted to them, and rivet themselves at a
mere haphazard to those who fall in their way, and waste out their leisure there; this
also we undergo when we depart from the commandments of God. For we presently get standing
on, admiring riches, and beauty of person, and the other things which we have no business
with, just as those servants attend to the beggars that do jugglers' feats, and then,
arriving too late, have to be grievously beaten at home. And many pass the road set before
them through following others, who are behaving in the same unseemly way. But let not us
so do.

14 For we have been sent to dispatch many affairs that are urgent. And if we leave those,
and stand gaping at these useless things, all our time will be wasted in vain and to no
profit, and we shall suffer the extreme of punishment. For if you wish yourself to be
busy, you have whereat you ought to wonder, and to gape all your days, things which are no
subject for laughter, but for wondering and manifold praises. As he that admires things
ridiculous, will himself often be such, and even worse than he that occasioneth the
laughter. And that you may not fall into this, spring away from it forthwith. For why is
it, pray, that you stand gaping and fluttering at sight of riches? What do you see so
wonderful, and able to fix your eyes upon them? these gold-harnessed horses, these
lackeys, partly savages, and partly eunuchs, and costly raiment, and the soul that is
getting utterly soft in all this, and the haughty brow, and the bustlings, and the noise?
And wherein do these things deserve wonder? what are they better than the beggars that
dance and pipe in the market-place? For these too being taken with a sore famine of
virtue, dance a dance more ridiculous than theirs, led and carried round at one time to
costly tables, at another to the lodging of prostitute women, and at another to a swarm of
flatterers and a host of hangers-on.

15 But if they do wear gold, this is why they are the most pitiable, because the things
which are nothing to them, are most the subject of their eager desire. Do not now, I pray,
look at their raiment, but open their soul, and consider if it is not full of countless
wounds, and clad with rags, and destitute, and defenceless! What then is the use of this
madness of shows? for it were much better to be poor and living in virtue, than to be a
king with wickedness; since the poor man in himself enjoys all the delights of the soul,
and doth not even perceive his outward poverty for his inward riches. But the king,
luxurious in those things which do not at all belong to him, is punished in those things
which are his most real concern, even the soul, the thoughts, and the conscience, which
are to go away with him to the other world. Since then we know these things, let us lay
aside the gilded raiment, let us take up virtue and the pleasure which comes thereof. For
so, both here and hereafter, shall we come to enjoy great delights, through the grace and
love towards man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the
Father, with the Holy Spirit, for ever and ever. Amen.

HOMILY 5

1 ROM. I. 28.-"Even as they did not like to retain God in their knowledge, God gave them
over to a reprobate mind, to do those things which are not convenient." Lest he should
seem to be hinting at them by delaying in his discourse so long over the unnatural sin, he
next passes on to other kinds of sins also, and for this cause he carries on the whole of
his discourse as of other persons. And as he always does when discoursing with believers
about sins, and wishing to show that they are to be avoided, he brings the Gentiles in,
and says, "Not in the lust of concupiscence, even as the other Gentiles which know not
God." (1 Thess. iv. 5.) And again: "sorrow not, even as others which have no hope." (ib.
13.) And so here too he shows that it was to them the sins belonged, and deprives them of
all excuse. For he says, that their daring deeds came not of ignorance, but of practice.
And this is why he did not say, "and as they knew not God;" but "as they did not like to
retain God in their knowledge;" as much as to say, that the sin was one of a perverted
determination of obstinacy, more than of a sudden ravishment, and shows that it was not
the flesh (as some heretics say) but the mind, to the wicked lust whereof the sins
belonged, and that it was thence the fount of the evils flowed. For since the mind is
become undistinguishing, all else is then dragged out of course and overturned, when he is
corrupted that held the reins! (Plat. Phaedr. 246 A. B.)

2 Ver. 29. "Being filled with all unrighteousness, wickedness, covetousness,
maliciousness." See how everything here is intensitive. For he says, "being filled," and
"with all," and having named maliciousness in general, he also further pursues the
particulars, and these too in excess, saying, "Full of envy, murder," for the latter of
these comes from the former, as was shown in Abel's case and Joseph's, and then after
saying, "debate, deceit, malignity;" Ver. 30. "Whisperers, backbiters, haters of God,
despiteful," and classing things which to many seem indifferent among his charges, he
further strengthens his accusation, going up to the stronghold of their wickednesses, and
styles them "boasters." For even worse than sinning is it, even though sinning to be
haughty-minded. Wherefore also he charges the Corinthians with it, saying, "Ye are puffed
up." (1 Cor. v. 2.) For if in a good action he that puffs himself up loseth all, if any
one do so among his sins, what vengeance is there of which he is not worthy, since such an
one cannot repent any more? Next, he says, "inventors of evil things;" showing that they
were not content with those already existing, but even invented others. And this again is
like men that are full purposed and in earnest, not those that are hurried away and forced
out of their course; and after mentioning the several kinds of maliciousness, and showing
that here too they stood against nature itself (for he says, "disobedient to parents"), he
then goes on to the root of the great pestilence, calling them,

3 Ver. 31. "Without natural affection, implacable." For this Christ Himself also
pronounces to be the cause of wickedness, saying, "When iniquity shall abound, the love of
many shall wax cold." (Matt. xxiv. 12). This too St. Paul here says, calling them
"covenant-breakers, without natural affection, implacable, unmerciful," and showing that
they were traitors even to the gift of nature. For we have a sort of family feeling even
by nature towards one another, which even beasts have got towards each other. "For every
beast," it says, "loveth his like, and every man his neighbor." (Ecclus. xiii. 15.) But
these became more ferocious even than they. The disorder then which resulted to the world
by evil doctrines, he proves to us by these witnesses, and clearly shows that the malady
in either case came of the negligence of them that were disordered. He shows besides, what
he did in the case of the doctrines, that they were here also deprived of all excuse; and
so he says,

4 Ver. 32. "Who knowing the judgment of God, that they which commit such things are worthy
of death. not only do the same, but have pleasure in them that do them." Having assumed
here two objections, he in the first place removes them. For what reason have you to say,
he means, that you know not the things which ought to be done? At best, even if you did
not know, you are to blame in having left God who instructs you. But as it is by many
arguments we have shown that you do know, and transgress willingly. But are you drawn by
passion? Why then do you both coöperate therewith anti praise it? For they "not only do
such things," he says, "but have pleasure in them that do them." Having then put the more
grievous and the unpardonable sin first, that he might have done with it (Or "convict you
of it," ina elh); (for he that praiseth the sin is far worse than even he that
trespasseth;) having then put this the first, he by this method grapples more powerfully
with him in the sequel, speaking on this wise,

5 Chap. ii. ver. 1. "Therefore thou art inexcusable, O man; whosoever thou art that
judgest; for wherein thou judgest another, thou condemnest thyself." These things he says,
with an aim at the rulers, inasmuch as that city then had the rule of the world put into
its hands. He anticipated them therefore by saying, Thou art depriving thyself of defence,
whoever thou mayest be; for when thou condemnest an adulterer, and thyself committest
adultery, although no man condemneth thee, in thy judgment upon the guilty person thou
hast also passed sentence against thyself. Ver. 2. "For we are sure that the judgment of
God is according to truth against them who commit such things." 6 For lest any should say,
until now I have escaped, to make him afraid, he says, that it is not so with God as it is
here. For here (Plato in Theoet. et Phoedon.) one is punished, and another escapes while
doing the same thing. But hereafter it is not so. That he that judgeth then knoweth the
right, he has said: but whence he knoweth it, he hath not added; for it was superfluous.
For in the case of ungodliness, he shows both that the ungodly was so even with a
knowledge of God, and also whence he got that knowledge, namely, from the Creation. For
inasmuch as it was not plain to all, he gave the cause also; but here he passes it over as
a thing admitted. But when he says, "whosoever thou art that judgest," he is not
addressing himself to the rulers only, but to private individuals and subjects also. For
all men, even if they have no chair of state, nor executioners, nor stocks at command, yet
even they judge those that offend, in conversations and public meetings (Gr. koinoij
sullogoij) and by the vote of their conscience. And no one would venture to say, that the
adulterer does not deserve punishment. But it is others, he says, they condemn, and not
themselves. And for this cause he stands forth vehemently against them, and says,

7 Ver. 3. "And thinkest thou this" (4 mss.; om. this), "O man, that judgest those which do
such things, and doest the same, that thou shalt escape the judgment of God?" 8 For since
he had shown the sin of the world to be great, from its doctrines, from its doings, and
that they did yet sin though wise, and though they had the creation to lead them by the
hand, and not by leaving God only, but also by choosing the images of creeping things, and
by their dishonoring virtue, and deserting, in spite of nature's drawings back, to the
service of vice even contrary to nature: he goes on next to show, that they who do such
things are punished too. He did indeed at once point out a punishment by mentioning their
very practice. For "they received," he says, "in themselves that recompense of their error
which was meet. But as they do not perceive that, he mentions another also, which they
stood most in fear of. And indeed already he chiefly pointed at this. For when he says,
"That the judgment of God is according to truth," he is speaking of no other than this.
But he establishes the same again upon other further grounds, saying thus, "And thinkest
thou this, O man, that judgest them which do such things, and doest the same, that thou
shalt escape the judgment of God? Thou hast not been acquitted of thine own judgment, and
wilt thou escape through God's? Who indeed would say this? And yet thou hast judged
thyself (3 mss. "and not been acquitted").

9 But since the rigorousness of the judgment-court was such, and thou wert not able to
spare even thyself, how should not God, that cannot do amiss, and who is in the highest
sense just, be much surer to do the same? But hast thou condemned thyself, and is God to
approve of thee and praise thee? And how can this be reasonable? And all the while thou
art deserving of a greater punishment, than he who is of thee condemned. For sinning
merely, is not the same thing with falling again into the same sins you have chastised
another for committing. See, how he has strengthened the charge! For if you, he means,
punish a person who has committed less sins, though by it you will put yourself to shame,
how shall not God cast you in your suit, and condemn you more severely, who have committed
greater transgressions, and this too when He will never make Himself ashamed, and you are
already condemned by your own reckoning. But if thou say, I know that I deserve
punishment; yet through His long-suffering thinkest slightingly of it, and art confident
because thou dost not suffer punishment forthwith; this surely is a reason why thou
oughtest to be afraid and tremble. For the fact that thou hast not yet suffered
punishment, will not result in thy not suffering any punishment, but in thy suffering a
more severe one if thou abidest unamended. And so he goes on to say:

10 Ver. 4. "Or despiseth thou the riches of His goodness and forbearance and long-
sufferring; not knowing that the goodness of God leadeth thee to repentance?" For after
praising God's long-suffering, showing the gain thereof to be very great to them that
heeded it (and this was the drawing sinners to repentance); he adds to the terror. For as
to them, who avail themselves of it aright, it is a ground of safety; so to them that
slight it, it is conducive to a greater vengeance. For whenever you utter this common
notion, that God doth not exact justice, because He is good and long-suffering, he says,
You do but mention what will make the vengeance intenser. For God showeth His goodness
that you may get free from your sins, not that you may add to them. If then thou make not
this use thereof, the judgment will be more fearful. Wherefore it is a chief ground for
abstaining from sin, that God is long-suffering, and not for making the benefit a plea for
obstinacy. For if He be long-suffering, He most certainly punisheth. Whence does this
appear? from what is next said. For if the wickedness be great and the wicked have not
been requited, it is absolutely necessary that they should be requited. For if men do not
overlook these things, how should God make an oversight? And so from this point he
introduces the subject of the judgment. For the fact of showing many who, if they repent
not, are liable, yet still are not punished here, introduces with it necessarily the
judgment, and that with increase. Wherefore he says,

11 Ver. 5. "But after thy hardness and impenitent heart treasurest up unto thyself wrath."
For when a man is neither to be softened by goodness nor to be turned back by fear, what
can be harder than such an one? For after that he had showed the goodness of God towards
men, he then shows His vengeance that it is unbearable for him who does not even so return
to repentance. And observe with what propriety he uses the words! "Thou treasurest up unto
thyself wrath," he says, so making it plain what is certainly laid up, and showing that it
is not He that judgeth, but he that is condemned, who is the author of this. For he says,
"thou treasurest up for thyself," not God for thee. For He did all, whatsoever things were
fitting, and created thee with a power to discern between good and what was not so, and
showed long-suffering over thee, and called thee to repentance, and threatened a fearful
day, so by every means drawing thee to repentance. But if thou shouldst continue
unyielding, "thou treasurest up unto thyself wrath against the day of wrath and revelation
and (so all mss. but two) the righteous judgment of God." For lest on hearing of wrath
thou shouldest think of any passion, he adds, "the righteous judgment of God." And he said
"revelation" with good reason, for then is this revealed when each man receives his
desert. For here many men often annoy and practise harm to one without justice. But
hereafter it is not so.

12 Ver. 6, 7. "Who will render to every man according to his deeds, to them who by patient
continuance in well doing," etc. Since he had become awestriking and harsh by discoursing
of the judgment and of the punishment that shall be, he does not forthwith, as one might
expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the
recompense of good actions, saying as follows, Ver. 7. "To them who by patient continuance
in well doing seek for glory and honor and immortality, eternal life." Here also he
awakens those who had drawn back during the trials, and shows that it is not right to
trust in faith only. For it is deeds also into which that tribunal will enquire. But
observe, how when he is discoursing about the things to come, he is unable to tell clearly
the blessings, but speaketh of glory and honor. For in that they transcend all that man
hath, he hath no image of them taken from this to show, but by those things which have a
semblance of brightness among us, even by them he sets them before us as far as may be, by
glory, by honor, by life. For these be what men earnestly strive after, yet are those
things not these, but much better than these, inasmuch as they are incorruptible and
immortal. See how he has opened to us the doors toward the resurrection of the body by
speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then,
since this sufficed not, he added glory and honor. For all of us are to rise
incorruptible, but not all to glory, but some to punishment, and some to life.

13 Ver. 8. "But unto them that are contentious," he says. Again, he deprives of excuse
those that live in wickedness, and shows that it is from a kind of disputatiousness and
carelessness that they fall into unrighteousness. "And do not obey the truth, but obey
unrighteousness." See, here is another accusation again. For what defence can he set up,
who flees from the light and chooses the dark? And he does not say, who are "compelled
by," "lorded over by," but who "obey unrighteousness," that one may learn that the fall is
one of free choice, the crime not of necessity. Ver. 9. "Indignation and wrath,
tribulation and anguish, upon every soul of man that doeth evil." That is, if a man be
rich, if a consul, if a very sovereign (so Field: several mss. and Edd. "the emperor
himself"), by none of them is the account of the judgment out-faced. Since in this
dignities have no place. Having then shown the exceeding greatness of the disease, and
having added the cause, that it was from the carelessness of the disordered, and finally,
that destruction awaits them and that amendment is easy, in the punishment also he again
gives the Jew the heavier lot. For he that had enjoyed a larger share of instruction would
also deserve to undergo a larger share of vengeance if doing lawlessly. And so the wiser
or mightier men we are, the more are we punished if we sin. For if thou art rich, thou
wilt have more money demanded of thee than of the poor; and if wiser than others, a
stricter obedience; and if thou hast been invested with authority, more shining acts of
goodness; and so in the case of all the other things, thou wilt have to bring in measures
proportioned to your power.

14 Ver. 10. "But glory, honor, and peace to every man that worketh good, to the Jew first,
and also to the Gentile." 15 What Jew does he here mean? or about what Gentiles is he
discoursing? It is of those before Christ's coming. For his discourse had not hitherto
come to the times of grace, but he was still dwelling upon the earlier times, so breaking
down first from afar off and clearing away the separation between the Greek and the Jew,
that when he should do this in the matter of grace, he might no more seem to be devising
some new and degrading view. For if in the earlier times when this Grace had not shone
forth in such, greatness, when the estate of the Jews was solemn and renowned and glorious
before all men, there was no difference, what could they say for themselves (tina an
exoien logon eipein; now after so great a display of grace? And this is why he establishes
it with so great earnestness. For when the hearer has been informed that this held in the
earlier times, much more will he receive it after the faith. But by Greeks he here means
not them that worshipped idols, but them that adored God, that obeyed the law of nature,
that strictly kept all things, save the Jewish observances, which contribute to piety,
such as were Melchizedek and his (oi peri), such as was Job, such as were the Ninevites,
such as was Cornelius. Here then he is first breaking through the partition between the
circumcision and the uncircumcision:

16 and at a distance dissipates this distinction beforehand, so as to do it without being
suspected, and to strike into it as compelled by another occasion, which is ever a
characteristic of his Apostolic wisdom. For if he had showed it in the times of grace,
what he said would have had a very suspicious look. But on describing the vice which
possessed the world, and where end the ways of wickedness, to pass from that consecutively
into the treatment of these points renders his teaching unsuspected. And that he means
this, and for this purpose so put this together, is plain from hence: for if he were not
intent upon effecting this, it were enough for him to have said, "According to thy
hardness and impenitent heart thou treasurest up unto thyself wrath against the day of
wrath; and then to have dropped this subject, since it would have been complete. But in
that what he had in view was not to speak of the judgment to come only, but to show also
that the Jew had no advantage of such a Greek, and so was not to be haughty-spirited, he
advances farther, and speaks of them in order. But consider! He had put the hearer in
fear, had advanced against him the fearful day, had told him what an evil it is to be
living in wickedness, had showed him that no man sinneth of ignorance, nor with impunity,
but that even though he suffer no punishment now, yet he certainly will suffer it:

17 then he wishes to make good next that the teaching of the Law was not a thing of great
importance. For it is upon works that both punishment and reward depend, not upon
circumcision and uncircumcision. Since then he had said, that the Gentile shall by no
means go unpunished and had taken this for granted, and upon it had made good that he
shall also be rewarded, he next showed the Law and circumcision to be superfluous. For it
is the Jews that he is here chiefly opposing. For inasmuch as they were somewhat
captiously disposed, first, of their haughtiness, not deigning to be reckoned along with
the Gentiles, and secondly thinking it ridiculous if the faith is to do away all sins; for
this cause he accused the Gentiles first, in whose behalf he is speaking, that without
suspicion and with boldness of speech, he may attack the Jews. And then having come to the
enquiry concerning the punishment, he shows that the Jew is so far from being at all
profited by the Law, that he is even weighed down by it. And this was his drift some way
back. For if the Gentile be on this score inexcusable, because, when the creation led him
on and his own reasonings, he yet did not amend, much more were the Jew so, who besides
these had the teaching of the Law also.

18 Having then persuaded him to a ready admission of these reasonings, in the case of
other men's sins, he now compels him even against his will to do so in the case of his
own. And in order that what he says may be more readily allowed, he leads him forward with
the better things also in view, speaking on this wise: "But glory and honor and peace to
every man that worketh good, to the Jew first, and also to the Gentile. For here whatever
good things a man hath, he hath with fightings, even if he be rich, if a prince, if a
king. Even if he be not at variance with others, yet is he often so with himself, and has
abundant war in his own thoughts. But there it is no such thing, but all is still and void
of trouble, and in possession of true peace. Having then made good from what was said
above, that they too which have not the Law are to enjoy the same blessings, he adds his
reason in the following words:

19 Ver. 11. "For there is no respect of persons with God." 20 For when he says that as
well the Jew as the Gentile is punished if he sin, he needs no reasonings: but when he
wants to prove that the Gentile is honored also, he then needs a foundation for it also;
as it seemed wonderful and extravagant if he who had heard neither Law nor Prophets, were
to be honored upon his working good. And this is why (as I also said before) he exercises
their hearing in the times before grace, that he might afterwards more treatably bring in,
along with the faith, the acquiescence in these things also. For here he is not at all
suspected, as seeming not to be making his own point good. Having then said, "Glory and
honor and peace to every man that worketh good, to the Jew first, and also to the
Gentile," he adds, "For there is no respect of persons with God. Wonderful! What more than
victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet
with God that it should be otherwise. For it would then be a case of respecting of
persons. But of such character God is not. And he does not say, "for if this were not so,
God would be a respecter of persons," but with more of dignity, "For there is no respect
of persons with God. That it is not quality of persons, but difference of actions. Which
He maketh inquisition for.

21 By so saying he shows that it was not in actions but in persons only that the Jew
differed from the Gentile. The consequence of this would be thus expressed; For it is not
because one is a Jew and the other a Gentile, that one is honored and the other disgraced,
but it is from the works that either treatment comes. But he does not say so, since it
would have roused the anger of the Jew, but he sets down something more, so bringing their
haughty spirit yet lower, and quelling it for the admission of the other. But what is
this? The next position. 22 Ver. 12. "For as many," he says, "as have sinned without law
shall also perish without law: and as many as have sinned in the law shall be judged by
the law." For here, as I said before, he shows not only the equality of the Jew and the
Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile
is judged without law. But this "without law" (Gr. lawlessly) here expresses not the worse
plight but the easier, that is, he has not the Law to t accuse him. For "without law"
(that is,without the condemnation arising from it), is he condemned solely from the
reasonings of nature, but the Jew, "in the Law," that is, with nature and the Law too to
accuse him. For the greater the attention he enjoyed, the greater the punishment he will
suffer. See how much greater is the necessity which he lays upon the Jews of a speedy
recourse to grace! For in that they said, they needed not grace, being justified by the
Law, he shows that they need it more than the Gentiles, considering they are liable to be
punished more. Then he adds another reason again, and so farther contends for what has
been said.

23 Ver 13. "For not the hearers of the law are just before God." Well doth he add "before
God;" for haply before men they may be able to appear dignified and to vaunt great things,
but before God it is quite otherwise-the doers of the Law alone are justified. You see
with what advantage he combats, by turning what they said to an opposite bearing. For if
it is by the Law you claim to be saved, in this respect, saith he, the Gentile will stand
before you, when seen to be a doer of what is written in the Law. And how is it possible
(one may say) for one who hath not heard to be a doer? Not this only, he says, is
possible, but what is much more even than this. For not only is it possible without
hearing to be a doer, but even with hearing not to be so. Which last thing he makes
plainer, and that with a greater advantage over them, when he says, "Thou that teachest
another, teachest thou not thyself?" (Rom. ii. 21.) But here he is still making the former
point good.

24 Ver. 14. "For when the Gentiles," he says, "which have not the law, do by nature the
things contained in the law, these, having not the law, are a law unto themselves." I am
not, he means, rejecting the Law, but even on this score I justify the Gentiles. You see
how when undermining the conceit of Judaism, he giveth no handle against himself as
villifying the Law, but on the contrary by extolling it and showing its greatness he so
makes good his whole position. But whenever he saith "by nature," he means by the
reasonings of nature. And he shows that others are better than they, and, what is more
better for this, that they have not received the Law, and have not that wherein the Jews
seem to have an advantage over them. For on this ground he means they are to be admired,
because they required not a law, and yet exhibited all the doings of the Law, having the
works, not the letters, graven upon their minds. For this is what he says,

25 Ver. 15. "Which show the work of the Law written in their hearts, their conscience also
bearing witness, and their thoughts the meanwhile accusing or else excusing one another."
Ver. 16. "In the day when God shall judge the secrets of men by Jesus Christ, according to
my Gospel." 26 See how he again puts that day before them, and brings it close to them,
battering down their conceit, and showing, that those were to be the rather honored who
without the Law strove earnestly to fulfil the things of the Law. But what is most to be
marvelled at in the discretion of the Apostle, it is worth while to mention now. For
having shown, from the grounds given, that the Gentile is greater than the Jew; in the
inference, and the conclusion of his reasoning, he does not state it, in order not to
exasperate the Jew. But to make what I have said clearer, I will give the very words of
the Apostle. For after saying, that it is not the hearers of the Law, but the doers of the
Law, that shall be justified, it followed to say, "For when the Gentiles, which have not
the Law, do by nature the things contained in the Law," they are much better than those
who are instructed by the Law. But this he does not say, but he stays at the encomium of
the Gentiles, and does not yet awhile carry on his discourse by way of comparison, that so
at least the Jew may receive what is said. And so he does not word it as I was doing, but
how? "For when the Gentiles, which have not the Law, do by nature the things contained in
the Law, these, not having the Law, are a law unto themselves;

27 which show the work of the Law, written in their hearts, their conscience also bearing
witness. For the conscience and reason doth suffice in the Law's stead. By this he showed,
first, that God made man independent, so as to be able to choose virtue and to avoid vice.
And be not surprised that he proves this point, not once or twice, but several times. For
this topic was very needful for him to prove owing to those who say, Why ever is it, that
Christ came but now? And where in times before was the (most mss. this mighty) scheme of
Providence? Now it is these that he is at present beating off by the way, when he shows
that even in former times, and before the Law was given, the human race (Gr. nature) fully
enjoyed the care of Providence. For "that which may be known of God was manifest in them,"
and they knew what was good, and what bad; by means whereof they judged others, which he
reproaches them with, when he says, "wherein thou judgest another, thou condemnest
thyself. But in the case of the Jews, besides what has been mentioned, there was the Law,
and not reason or conscience only. And why does he put the words "accusing or else
excusing?"-for, if they have a Law written, and show the work of it in them, how comes
reason to be able to accuse them still? But he is not any longer speaking of those only
who do well, but also of mankind (Gr.

28 the nature) universally. For then our reasonings stand up, some accusing and some
excusing. And at that tribunal a man needeth no other accuser. Then to add to their fear,
he does not say the sins of men, but the secrets of men. For since he said, "Thinkest
thou, that judgest them that do such things, and doest the same, that thou shalt escape
the judgment of God; that thou mayest not expect such a sentence as thou passest thyself,
but mayest know, that that of God is far more exact than thine own, he brings in, "the
secrets of men," and adds, "through Jesus Christ according to my Gospel. For men sit in
judgment upon overt acts alone. And above too he spake of the Father alone, but as soon as
he had crushed them with fear, he brought in the mention of Christ also. But he does not
do barely this, but even here, after having made mention of the Father, he so introduceth
Him. And by the same things he raises the dignity of his preaching. For this preaching, he
means, openly speaks out what nature taught by anticipation. Do you see with what wisdom
he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come
not here to a stand, but travel further. And this he made good before also, when he said,
"thou treasurest up to thyself wrath against the day of wrath: and here again, "God shall
judge the secrets of men."

29 Now let each man enter into his own conscience, and reckoning up his transgressions,
let him call himself to a strict account, that we be not then condemned with the world. (1
Cor. xi. 32. For fearful is that court, awful the tribunal, full of trembling the
accounts, a river of fire rolls along (elketai) "A brother doth not redeem: shall man
redeem? (Ps. xlix. 8. Ps. xlix. 8. LXX. Call then to mind what is said in the Gospel, the
Angels running to and fro, of the bridechamber being shut, of the lamps going out, of the
powers which drag to the furnaces. And consider this, that if a secret deed of any one of
us were brought forth into the midst, to-day, before the Church only, what could he do but
pray to perish, and to have the earth to gape for him, rather than have so many witnesses
of his wickedness? How then shall we feel, when, before the whole world, all things are
brought into the midst, in a theatre so bright and open, with both those known and those
unknown to us seeing into everything? But alas! wherewith am I forced to affright you!
with men's estimation! when I ought to use the fear of God, and His condemnation. For
what, pray, is to become of us then when bound, and gnashing our teeth, we are led away to
the outer darkness? Or, rather, what shall we do (and this is the most fearful thought of
all) when we offend (proskrouswmen) God?

30 For if any one have sense and reason, he has already endured a hell when he is out of
sight of God. But since this doth not pain, fire is therefore threatened. For we ought to
smart not when we are punished, but when we sin. Thus listen to Paul wailing and lamenting
over sins, for which he was not to be punished. For "I am not meet," he says, "to be
called an Apostle, because I persecuted the Church. (1 Cor. xv. 9. Hear also David, when
he is set free from the punishment, yet, as thinking that he had offended God, calling
vengeance down upon himself, and saying, "Let thy hand be upon me and upon my father's
house. (2 Sam. xxiv. 17. For to have offended God is more distressing than to be punished.
But now we are so wretchedly disposed, that, were there no fear of hell, we should not
even choose readily to do any good thing. Wherefore were it for nothing else, yet for this
at least, we should deserve hell, because we fear hell more than Christ (several Mss.
God). But not so the blessed Paul, but contrariwise. But since we feel otherwise, for this
reason are we condemned tO hell: since, did we but love Christ as we should love Him, we
should have known that to offend Him we love were more painful than hell. But since we
love Him not, we know not the greatness of His punishment. And this is what I bewail and
grieve over the most!

31 And yet what has God not done, to be beloved of us? What hath He not devised? What hath
He omitted? We insulted Him, when He had not wronged us in aught, but had even benefited
us with blessings countless and unspeakable. We have turned aside from Him when calling
and drawing us to Him by all ways, yet hath He not even upon this punished us, but hath
run Himself unto us, and held us back, when fleeing, and we have shaken Him off and leaped
away to the Devil. And not even on this hath He stood aloof, but hath sent numberless
messengers to call us to Him again, Prophets, Angels, Patriarchs: and we have not only not
received the embassy, but have even insulted those that came. But not even for this did He
spew us out of His mouth, but like those slighted lovers that be very earnest, He went
round beseeching all, the heaven, the earth, Jeremiah, Micah, and that not that He might
weigh us down, but that He might speak in behalf of His own ways (Is. i. 2; Jer. ii. 12;
iii. 12; etc.; Mic. vi. 1): and along with the prophets He went also Himself to those that
turned aside from Him, being ready to submit to examination, and deigning to condescend to
a conference, and drawing them that were deaf to every appeal into a disputation with
Himself. For He saith, "O my people, what have I done unto thee, and wherein have I
wearied thee? Answer me. (Mic.

32 vi. 3. After all this we killed the Prophets, we stoned them, we did them other cruel
wrongs without number. What then? In their place He sent no longer Prophets, no longer
Angels, no longer Patriarchs, but the Son Himself. He too was killed when He had come, and
yet not even then did He quench His love, but kindled it even more, and keepeth on
beseeching us, after even His own Son was killed, and entreating us, and doing all things
to turn us unto Himself. And Paul crieth aloud, saying, "Now then we are ambassadors for
Christ, as though God did beseech you by us: be ye reconciled to God. (2 Cor. v. 20. None
of these things however reconciled us. Yet not even then did He leave us, but keeps on
both threatening hell, and promising a kingdom, that even so He may draw us unto Himself.
But we be still in an insensible mood. What can be worse than this brutishness? For had a
man done these things, should we not many times over have let ourselves become slaves to
him? But God when doing so we turn us away from! O what listlessness! O what unfeelingness
We that live continually in sins and wickednesses, if we happen to do any little good,
like unfeeling domestics, with what a niggardly spirit do we exact it, and how particular
are we about the recompense made, if what we have done has any recompense to come of it.

33 And yet the recompense is the greater if you do it without any hope of reward. Why
saying all this, and making exact reckoning, is language fitter for an hireling than a
domestic of willing mind. For we ought to do everything for Christ's sake, not for the
reward, but for Him. For this also was why He threatened hell and promised the kingdom,
that He might be loved of us. Let us then so love Him as we ought to love Him. For this is
the great reward, this is royalty and pleasure, this is enjoyment, and glory, and honor,
this is light, this is the great happiness, which language (or reasoning) cannot set
before us, nor mind conceive. Yet indeed I do not know how I was led so far in this way of
speaking, and came to be exhorting men who do not even think slightly of power and glory
here for Christ's sake, to think slightly of the kingdom. Yet still those great and noble
men even attained to this measure of love. Hear, for instance, how Peter burns with love
towards Him, setting Him before soul, and life, and all things. And when he had denied
Him, it was not the punishment he was grieved for, but that he had denied Him Whom he
longed for, which was more bitter to him than any punishment. And all this did he show
before the grace of the Spirit was given. And he perseveringly pressed the question,
"Whither goest thou? (John xiii. 36) and before this;

34 "To whom shall we go? (vi. 67); and again; "I will follow Thee whithersoever Thou
goest. (Luke xxii. 33? Thus He was all things to them, and neither heaven nor the kingdom
of heaven did they count of, in comparison of Him they longed for. For Thou art all these
things unto me, he means. And why doest thou marvel that Peter was so minded? Hear now
what the Prophet says: "What have I in heaven, and what is there upon earth, that I should
desire in comparison of Thee? (Ps. lxxiii. 25. Now what he means is nearly this. Neither
of things above nor of things below desire I any, save Thee only. This is passion; this is
love. Can we so love, it will not be things present only, but even things to come, which
we shall reckon as nothing compared with that love-charm, and even here shall we enjoy the
Kingdom, delighting ourselves in the love of Him. And how is this to be? one may say. Let
us reflect how oft we insult Him after numberless goodnesses, yet He standeth and calleth
us to Him, and how often we run by Him, but He still doth not overlook us, but runneth to
us, and draweth us to Him, and catcheth us in unto Himself. For if we consider these
things, and such as these, we shall be enabled to kindle this longing.

35 For if it were a common man that so loved, but a king who was thus beloved, would he
not feel a respect for the greatness of the love? Most assuredly he would. But when the
case is reversed, and His Beauty (S. "that beauty") is unspeakable, and the glory and the
riches too of Him that loveth us, and our vileness so great, surely we deserve the utmost
punishment, vile as we are and outcasts, who are treated with so exceeding great love by
One so great and wonderful, and yet wax wanton against His love? He needeth not anything
of ours, and yet He doth not even now cease loving us. We need much what is His, and for
all that we cleave not unto His love, but money we value above Him, and man's friendship,
and ease of body, and power, and fame, before Him who valueth nothing more than us. For He
had One Son, Very (Lit. "true-born") and Only-Begotten, and He spared not even Him for us.
But we value many things above Him. Were there not then good reason for a hell and
torment, even were it twofold or threefold or manifold what it is? For what can we have to
say for ourselves, if even Satan's injunctions we value more than the Laws of Christ, and
are reckless of our own salvation that we may choose the works of wickedness, before Him
who suffered all things for us? And what pardon do these things deserve? what excuse have
they? Not one even.

36 (5 mss. oude miaj. Let us stop then after this in our headlong course, and let us grow
again sober; and reckoning up all these things, let us send up glory unto Him by our works
(for words alone suffice not thereto), that we may also enjoy the glory that cometh of
Him, which may we all attain unto by the grace and love toward man of our Lord Jesus
Christ, through Whom, and with Whom, to the Father be glory, with the Holy Spirit, for
ever and ever. Amen.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 6

1 ROM. II. 17, 18.-"Behold, thou art called a Jew, and restest in the Law, and makest thy
boast of God, and knowest His will, and approvest the things that are more excellent,
being instructed out of the Law." After saying that the Gentile wanteth nothing
appertaining to salvation if he be a doer of the Law, and after making that wonderful
comparison, he goes on to set down the glories of the Jews, owing to which they thought
scorn of the Gentiles: and first the very name itself, which was of great majesty, as the
name Christian is now. For even then the distinction which the appellation made was great.
And so he begins from this, and see how he takes it down. For he does not say, Behold,
thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being
loved by Him, and honored above all other men. And here he seems to me to be gently
mocking their unreasonableness, and great madness after glory, because they misused this
gift not to their own salvation, but to set themselves up against the rest of mankind, and
to despise them. "And knowest His will, and approvest the things that are more excellent."
Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage,
and so he states it with accuracy. For he does not say, thou doest, but knowest; and
approvest, not followest and doest.

2 Ver. 19. "And art confident that thou thyself." Here again he does not say that thou art
"a guide of the blind," but "thou art confident," so thou boastest, he says. So great was
the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which
they used in their boastings. See for instance what they say in the Gospels. "Thou wast
altogether (oloj 4 mss. olwj) born in sin, and dost thou teach us?" (John ix. 34.) And all
men they utterly looked down upon, to convince them of which, Paul keeps extolling them
and lowering the others, that so he may get more hold on them, and make his accusation the
weightier. Wherefore he goes on adding the like things, and making more of them by
different ways of relating them. For "Thou art confident," he saith, "that thou thyself
art a leader of the blind,"

3 Ver. 20. "An instructor of the foolish, a teacher of babes, which hast the form of
knowledge and truth, which is in the Law." Here again he says not, in the conscience and
in actions and in well-doings, but "in the Law;" and after saying so, he does here also
what he did with regard to the Gentiles. For as there he says, "for wherein thou judgest
another, thou condemnest thyself," so saith he here also. Ver. 21. "Thou therefore which
teachest another, teachest thou not thyself?" 4 But there he frames his speech with more
of sharpness, here with more of gentleness. For he does not say, However on this score
thou deservest greater punishment, because though entrusted with so great things thou hast
not made a good use of any of them, but he carries his discourse on by way of question,
turning them on themselves (entrepwn), and saying, "Thou that teachest another, teachest
thou not thyself? And here I would have you look at the discretion of Paul in another
case. For he sets down such advantages of the Jews, as came not of their own earnestness,
but by a gift from above, and he shows not only that they are worthless to them if
neglectful, but that they even bring with them increase of punishment. For neither is the
being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the
other things he has just enumerated, but of the grace from above. And towards the
beginning he had said, that the hearing of the Law is valueless unless the doing be
thereto added ("for not the hearers of the Law," he says, "are just before God,") but now
he shows further still, that not only the hearing, but, what is more than the hearing, the
teaching of the Law itself will not be able to screen the teacher, unless he do what he
says; and not only will it not screen him, but will even punish him the more.

5 And he has used his expressions well too, since he does not say, Thou hast received the
Law, but "Thou restest in the Law. For the Jew was not wearied with going about to seek
what was to be done, but had on easy terms the Law pointing the way leading to virtue. For
if even the Gentiles have natural reason (and it is on this ground that these are better
than they, in that they do the Law without hearing), yet still the others had greater
facility. But if you say, I am not only a hearer, but even a teacher, this very thing is
an aggravation of your punishment. For because they prided themselves upon this, from this
above all he shows them to be ridiculous. But when he says, "a guide of the blind, an
instructor of the foolish, a teacher of babes," he is speaking their own pompous language.
For they treated proselytes extremely ill, and these were the names they called them by.
And this is why he dwells at large upon what were supposed to be their praises, well
knowing that what was said gave ground for greater accusation; "Which hast the form of
knowledge and of the truth in the Law. As if any one who had a picture of the king, were
to draw nothing after it, and they that were not entrusted with it were to imitate it
exactly even without the original.

6 And then after mentioning the advantages they had from God, he tells them of their
failings, bringing forward what the prophets accused them of. "Thou therefore which
teachest another, teachest thou not thyself? Thou that preachest a man should not steal,
dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit
adultery? Thou that abhorrest idols, dost thou commit sacrilege? For it was strictly
forbidden them to touch any of the treasures upon the idols (so Field from the mss. Vulg.
"in the idol temples") by reason of the defilement. But the tyranny of avarice, he says,
has persuaded you (4 mss.; and mar. "us") to trample this Law also under foot. Then he
brings the far more grievous charge afterwards, saying, 7 Ver. 23. "Thou that makest a
boast in the Law through breaking the Law dishonorest thou God?" There are two accusations
which he makes, or rather three. Both that they dishonor, and dishonor that whereby they
were honored; and that they dishonor Him that honored them, which was the utmost extreme
of unfeelingness. And then, not to seem to be accusing them of his own mind, he brings in
the Prophet as their accuser, here briefly and concisely as it were in a summary, but
afterwards more in detail, and here Isaiah, and after that David, when he had shown the
grounds of reproof to be more than one. For to show, he means, that it is not I who speak
these things to your reproach, hear what Isaiah saith. Ver. 24. "For the name of God is
blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.)

8 See again another double accusation. For they not only commit insolence themselves, but
even induce others to do so. What then is the use of your teaching when ye teach not your
own selves? Above, however, he merely said this, but here he has even turned it round to
the contrary. For not only yourselves, but even others, do ye not teach what should be
done. And what is far worse-ye not only teach not the things of the Law, but ye even teach
the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision,
one will say, is a great thing. Yea, I also confess it, but when? when (So all mss. S.
"then, when") it hath the inward circumcision. And observe his judgment, in bringing in
what he says about it so opportunely. For he did not begin straightway with it, since the
conceit men had of it was great. But after he had shown them to have offended in that
which was greater and to be responsible for the blasphemy against God, then having
henceforth possession of the reader's judgment against them, and having stripped them of
their pre-eminence, he introduces the discussion about circumcision, feeling sure that no
one will any more advocate it, and says,

9 Vet. 25. "For circumcision verily profiteth, if thou keep the Law." And yet, were this
not so, a man might have rejected it and said, What is circumcision? for is it any good
deed on his part that hath it? is it any manifestation of a right choice? For it takes
place at an unripe age, and those in the wilderness too remained uncircumcised for a long
time. And from many other points of view also, one might look at it as not necessary. And
yet it is not on this foot that he rejects it, but upon the most proper ground, from the
case of Abraham. For this is the most exceeding victory,-to take the very reason for
showing it to be of small regard, whence it was held by them in reverence. Now he might
have said that even the prophets call the Jews uncircumcised. But this is no disparagement
of circumcision, but of those that hold ill to it. For what he aims at is to show that
even in the very best life, it has not the least force. This is what he next proves. And
here he does not bring forward the Patriarch, but having previously overturned it upon
other grounds, he keeps him till afterwards, when he brings in what he has to say of
faith, on the words-"How then was it reckoned" to Abraham? "when he was in circumcision,
or in uncircumcision?" For so long as it is struggling against the Gentile and the
uncircumcised, he is unwilling to say aught of this, lest he should be over irksome to
them. But when it comes in opposition to the faith, then he disengages himself more
completely for a combat with it. Up to the present point then it is uncircumcision that
the contest is against, and this is why he advances in His discourse in a subdued tone,
and says,

10 "For circumcision verily profiteth if thou keep the Law; but if thou be a breaker of
the Law, thy circumcision is made uncircumcision." For here he speaks of two
uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and
there is a written law. But there is one also between these, that by works. And see how he
points these three out, and brings them before you. 11 "For when the Gentiles," he says,
"which have not the Law." What Law, say? The written one. "Do by nature the things of the
Law." Of what Law? Of that by works. "These having not the Law." What Law? The written
one. "Are a law unto themselves." How so? By using the natural law. "Who show the work of
the Law." Of what law? Of that by actions. For that which is by writing lieth outside; but
this is within, the natural one, and the other is in actions. And one the writing
proclaims; and another, nature; and another, actions. Of this third there is need, for the
sake of which also those two exist, both the natural and the written. And if this be not
present they are of no good, but even very great harm. And to show this in the case of the
natural he said, "For wherein thou judgest another, thou condemnest thyself." But of the
written Law, thus-"Thou that preachest a man should not steal, dost thou steal? Thus also
there are two uncircumcisions, one that of nature, and the second from conduct: and one
circumcision in the flesh, and the other from the will. I mean for instance, a man has
been circumcised upon the eighth day; this is circumcision of the flesh: a man has done
all the Law bids him; this is circumcision of the mind which St. Paul requires above all,
yea rather the Law also. See now how having granted it in words, he in deed does away with
it. For he does not say the circumcision is superfluous, the circumcision is of no profit,
of no use. But what saith he? "Circumcision verily profiteth if thou keepest the Law."
(Deut. x. 16; xxx. 6.) He approves it so far, saying, I confess and deny not that the
circumcision is honorable. But when? When it has the Law kept along with it.

12 "But if thou be a breaker of the Law, thy circumcision is made uncircumcision." He does
not say, it is no more profitable, lest he should seem to insult it. But having stripped
the Jew of it, he goes on to smite him. And this is no longer any insult to circumcision,
but to him who through listlessness has lost the good of it. As then in the case of those
who are in dignified stations and are after convicted of the greatest misdemeanors, the
judges deprive them of the honors of their stations and then punish them; so has Paul also
done. For after saying, if thou art a breaker of the Law, thy "circumcision is made
uncircumcision," and having shown him to be uncircumcised, he condemns him after that
without scruple. Ver. 26. "Therefore if the uncircumcision keep the righteousness of the
Law, shall not his uncircumcision be turned into circumcision?"

13 See how he acts. He does not say that the uncircumcision overcomes circumcision (for
this was highly grating to those who then heard him), but that the uncircumcision hath
become circumcision. And he next enquires what circumcision is, and what uncircumcision
and he says that circumcision is well doing and uncircumcision is evil doing. And having
first transferred into the circumcision the uncircumcised, who has good deeds, and having
thrust out the circumcised man that lived a corrupt life into the uncircumcision, he so
gives the preference to the uncircumcised. And he does not say, To the uncircumcised, but
goes on to the thing itself, speaking as follows: "Shall not his uncircumcision be turned
into circumcision?" And he does not say "reckoned," but "turned to," which was more
expressive. As also above he does not say thy circumcision is reckoned uncircumcision, but
has been made so. Ver. 27. "And shall not the uncircumcision which is by nature judge?"

14 You see, he recognizes two uncircumcisions, one from nature, and the other from the
will. Here, however, he speaks of that from nature, but does not pause here, but goes on,
"if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the
Law? See his exquisite judgment. He does not say, that the uncircumcision which is from
nature shall judge the circumcision, but while where the victory had been, he brings in
the uncircumcision, yet where the defeat is, he does not expose the circumcision as
defeated; but the Jew himself who had it, and so by the wording spares offending his
hearer. And he does not say, "thee that hast the Law and the circumcision," but yet more
mildly, "thee who by the letter and circumcision dost transgress the Law. That is, such
uncircumcision even stands up for the circumcision, for it has been wronged and comes to
the Law's assistance, for it has been insulted, and obtains a notable triumph. For then is
the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised;
as when he says, "The men of Nineveh shall rise in judgment against this generation, and
shall condemn it. (Matt. xii. 41. It is not then the Law that he dishonors (for he
reverences it greatly), but him that does disgrace to the Law. Next, having settled these
grounds clearly, he goes on confidently to define what the Jew really is;

15 and he shows that it is not the Jew, nor the circumcision, but he that is no Jew, and
uncircumcised, whom he is rejecting. And he seemeth indeed to stand up in its behalf, but
yet does away with the opinion regarding it, securing men's concurrence by the conclusion
he comes to. For he shows not only that there is no difference between the Jew and the
uncircumcised, but that the uncircumcised has even the advantage, if he take heed to
himself, and that it is he that is really the Jew; and so he says: 16 Ver. 12. "For he is
not a Jew which is one outwardly." Here he attacks them as doing all things for show. Ver.
29. "But he is a Jew which is one inwardly; and circumcision is that of the heart, in the
spirit, and not in the letter." By saying this he sets aside all things bodily. For the
circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of
which he hints in a single word, when he says, "For he is not a Jew which is one
outwardly." But since much was made of the circumcision, inasmuch as even the sabbath gave
way to it (John vii. 22), he has good reason for aiming more especially against it. But
when he has said "in the spirit" he thereafter paves the way for the conversation of the
Church, and introduces the faith. For it too is in the heart and spirit and hath its
praise of God. And how cometh he not to show that the Gentile which doeth aright is not
inferior to the Jew which doeth aright, but that the Gentile which doeth aright is better
than the Jew which breaketh the Law? It was that he might make the victory an undoubted
one. For when this is agreed upon, of necessity the circumcision of the flesh is set
aside, and the need of a good life is everywhere demonstrated. For when the Greek is saved
without these, but the Jew with these is yet punished, Judaism stands by doing nothing.
And by Greek he again means not the idolatrous Greek, but the religous and virtuous, and
free from all legal observances.

17 Chap. iii. ver. 1. "What advantage then hath the Jew?" 18 Since he has set all aside,
the hearing, the teaching, the name of the Jew, the circumcision, and all the other
particulars by his saying that "he is not a Jew which is one outwardly, but he which is
one inwardly; he next sees an objection which starts up, and against this makes his stand.
Now what is this objection? If, he means, these things are no use, what reason was there
for that nation being called, and the circumcision too being given? What does he then and
how does he solve it? By the same means as he did before: for as there, he told, not of
their praises, but the benefits of God; nor their well doings (for to be called a Jew and
to know His Will and to approve the things which are more excellent, was no well doing of
their own, but came of the grace of God: and this the Prophet also says, upbraiding them;
"He hath not done so to any nation, neither hath he showed His judgments unto them; (Ps.
cxlvii. 20. and Moses again; "Ask now whether there hath been any such thing as this? he
says, "did ever people hear the voice of God speaking out of the midst of the fire, and
live?") (Deut. iv. 32, Deut. iv. 33), this then he does here also.

19 For as, when speaking of circumcision, he did not say, Circumcision is valueless
without a good life, but, Circumcision is of value with a good life, pointing out the same
thing but in a more subdued tone. And again he does not say, If thou be a breaker of the
Law, thou who art circumcised art no whit profited, but "thy circumcision is made
uncircumcision: and after this again, "the uncircumcision," saith he, shall "judge," not
the circumcision, but "thee that dost transgress the Law," so sparing the things of the
Law, and smiting the persons. So he doth here also. For after setting before himself this
objection, and saying, "what advantage then hath the Jew? he says not, None, but he
concurs with the statement, and confutes it again by the sequel, and shows that they were
even punished owing to this preëminence. And how he does so, I will tell you when I have
stated the objection. "What advantage then," he says, "hath the Jew," or "what profit is
there of circumcision?"

20 Ver. 2. "Much every way: chiefly, because that they were entrusted with the oracles of
God." Do you see that, as I said above, it is not their well doings, but the benefits of
God, that he everywhere counts up? And what is the word episteuqhsan? (they were trusted.)
It means, that they had the Law put into their hands because He held them to be of so much
account that He entrusted to them oracles which came down from above. I know indeed that
some take the "entrusted" not of the Jews, but of the oracles, as much as to say, the Law
was believed in. But the context does not admit of this being held good. For in the first
place he is saying this with a view to accuse them, and to show that, though in the
enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the
context also makes this clear. For he goes on to say, "For what if some did not believe?"
If they did not believe, how do some say, the oracles were believed in? What does he mean
then? Why that God entrusted the same to them, and not that they trusted to the oracles:
how else will the context make sense? For he farther goes on to say,

21 Ver. 3. "For what if some did not believe?" And what comes next makes the same point
clear. For he again adds and follows; "Shall their unbelief make the faith of God without
effect?" Ver. 4. "God forbid." The word episteuqhsan, then, proclaims God's gift. 22 And I
would have you here also note his judgment. For again he does not bring in his accusation
of them on his own part, but as it were by way of objection, as if he said, But perhaps
you will say, `What then is the use of this circumcision since they used it not as was
fitting, since they were trusted with the Law and were unfaithful to the trust?' And
hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he
by this means turns the whole of the accusation round upon themselves. For why, he would
say, do you complain that they did not believe? and how doth this affect God? For as for
His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the
honor to be no honor? For this is what the words, "Shall their unfaithfulness make the
faith of God without effect," amount to. "God forbid. As if one should say, I have honored
such an one. And if he did not receive the honor, this gives no ground for accusing me,
nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely,
but what is much more. That not only does their unbelief not leave the soil of complaint
upon God, but even shows His honor and love of man to be the greater, in that He is seen
to have bestowed honor upon one who would dishonor Him.

23 See how he has brought them out guilty of misdemeanors by means of what they gloried
in; forasmuch as the honor with which God treated them was so great, that even when He saw
what would come thereof, He withheld not His good-will toward them! Yet they made the
honors bestowed on them a means of insulting Him that Honor them! Next, since he said,
"For what if some did not believe? (while clearly it was all of them that did not
believe,) lest by speaking here too as the history allowed him, he should seem to be a
severe accuser of them like an enemy, he puts that, which really took place, in the method
of reasoning and syllogism, saying as follows: "Yea, let God be true, but every man a
liar. What he says is something of this sort. I do not mean, he says, that some did not
believe, but if you will, suppose that all were unbelieving, so waiving what really
happened, to fall in with the objector, that he might seem overbearing or to be suspected.
Well, he says, in this way God is the more justified. What does the word justified mean?
That, if there could be a trial and an examination of the things He had done for the Jews,
and of what had been done on their part towards Him, the victory would be with God, and
all the right on His side.

24 And after showing this clearly from what was said before, he next introduces the
Prophet also as giving his approval to these things, and saying, "that Thou mightest be
justified in Thy sayings, and clear when Thou art judged. (Ps. li. 4. He then for His part
did everything, but they were nothing the better even for this. Then he brings forward
after this another objection that arises, and says, 25 Ver. 5. "But if our unrighteousness
commend the righteousness of God, what shall we say? is God unrighteous Who taketh
vengeance? I speak as a man." Ver. 6. "God forbid." He solves one perplexity by another
again. Yet as this is not clear, we must needs declare it more clearly. What is it then he
means? God honored the Jews: they did despite to Him. This gives Him the victory, and
shows the greatness of His love towards man, in that He honored them even such as they
were. Since then, he means, we did despite to Him and wronged Him, God by this very thing
became victorious, and His righteousness was shown to be clear. Why then (a man may say)
am I to be punished, who have been the cause of His victory by the despite I did Him? Now
how does he meet this? It is, as I was saying, by another absurdity again. For if it were
you, he says, that were the cause of the victory, and after this are punished, the thing
is an act of injustice. But if He is not unjust, and yet you are punished, then you are no
more the cause of the victory. And note his apostolic reverence; (or caution: euLabeia);
for after saying, "Is God unrighteous Who taketh vengeance?" he adds, "I speak as a man."
As if, he means, any body were to argue in the way men reason. For what things seem with
us to be justice, these the just judgment of God far exceedeth, and has certain other
unspeakable grounds for it. Next, since it was indistinct, he says the same thing over
again:

26 Ver. 7. "For if the truth of God hath more abounded through my lie unto His glory: why
yet am I also judged as a sinner?" For if God, he means is shown to be a Lover of man, and
righteous, and good, by your acts of disobedience, you ought not only to be exempt from
punishment but even to have good done unto you. But if so, that absurdity will be found to
result, which is in circulation with so many, that good comes of evil, and that evil is
the cause of good; and one of the two is necessary, either that He be clearly unjust in
punishing, or that if He punish not, it is from our vices that He hath the victory. And
both of these are absurd to a degree. And himself meaning to show this too, he introduces
the Greeks (i. e. heathens) as the fathers of these opinions, thinking it enough to allege
against what he has mentioned the character of the persons who say these things. For then
they used to say in ridicule of us, "let us do evil that good may come." And this is why
he has stated it clearly in the following language.

27 Ver. 8. "If not (as some affirm that we say,) Let us do evil that good may come? Whose
damnation is just." 28 For whereas Paul said, "where sin abounded grace did much more
abound" (Rom. v. 20), in ridicule of him and perverting what he said to another meaning,
they said, We must cling to vice that we may get what is good. But Paul said not so;
however to correct this notion it is that he says, "What then? shall we continue in sin
that grace may abound? God forbid! (ib. vi. 1, 2. For I said it, he means, of the times
which are past, not that we should make this a practice. To lead them away then from this
suspicion, he said, that henceforth this was even impossible. For "how shall we," he says,
"that are dead unto sin, live any longer therein? Against the Greeks then he inveighs
(katesramen) without difficulty. For their life was exceeding abandoned. But of the Jews,
even if their life seemed to have been careless, still they had great means of cloaking
these things in the Law and circumcision, and the fact of God having conversed with them,
and their being the teachers of all. And this is why he strips them even of these, and
shows that for these they were the more punished, and this is the conclusion to which he
has here drawn his discussion. For if they be not punished, he would say, for so doing,
that blasphemous language-let us do evil that good may come-must necessarily gain
currency.

29 But if this be impious, and they who hold this language shall be punished (for this he
declared by saying, "whose damnation is just"), it is plain that they are punished. For if
they who speak it be deserving of vengeance, much more are they who act it, but if
deserving thereof, it is as having done sin. For it is not man that punishes them, that
any one should suspect the sentence, but God, that doeth all things righteously. But if
they are righteously punished, it is unrighteously that they, who make ridicule of us,
said what they did. For God did and doth everything, that our conversation might shine
forth and be upright on every side. 30 Let us then not be listless; for so we shall be
able to recover the Greeks also from their error. But when we are in words lovers of
wisdom, but in deeds behave unseemly, with what looks shall we face them? with what lips
shall we discourse concerning doctrines? For he will say to each of us, How can you that
have failed in what is less, claim to teach me about what is greater? you who as yet have
not learnt that covetousness is a vice, how can you be wise upon the things in heaven? But
do you know that it is a vice? Then, the charge is the greater, because you transgress
knowingly. And why speak I of the Greek, for even our laws allow us not to speak thus
boldly when our life has become abandoned. For to "the sinner," it says, "saith God, what
hast thou to do to declare my statutes? (Ps. l. 16. There was a time when the Jews were
carried away captive, and when the Persians were urgent with them, and called upon them to
sing those divine songs unto them, they said, "How shall we sing the Lord's song in a
strange land? (Ps. cxxxvii. 4. Now if it were un lawful to sing the oracles of God in a
strange land, much less might the estranged soul do it. For estranged the merciless soul
is. If the Law made those who were captives and had become slaves to men in a strange
land, to sit in silence;

31 much more is it right for those who are slaves to sin and are in an alien community
(politeia) to have a curb upon their mouths. And however they had their instruments then.
For it says, "Upon the willows in the midst thereof did we hang our instruments," but
still they might not sing. And so we also, though we have a mouth and tongue, which are
instruments of speech, have no right to speak boldly, so long as we be slaves to what is
more tyrannical than any barbarian, sin. For tell me what have you to say to the Greek, if
you plunder, and be covetous? will you say, Forsake idolatry, acknowledge God, and draw
not near to gold and silver? Will he not then make a jest of you, and say, Talk to thyself
first in this way? For it is not the same thing for a Gentile to practise idolatry, and a
Christian to commit this same (4 Mss. om. "same") sin. For how are we to draw others away
from that idolatry if we draw not ourselves away from this? For we are nearer related to
ourselves a than our neighbor is, and so when we persuade not ourselves, how are we to
persuade others? For if he that doth not rule well over his own house, will not take care
of the Church either (1 Tim. iii. 5), how shall he that doth not rule even over his own
soul be able to set others right?

32 Now do not tell me, that you do not worship an image of gold, but make this clear to
me, that you do not do those things which gold bids you. For there be different kinds of
idolatry, and one holds mammon lord, and another his belly his god, and a third some other
most baneful lust. But, "you do not sacrifice oxen to them as the Gentiles do. Nay, but
what is far worse, you butcher your own soul. But "you do not bow the knee and worship.
Nay, but with greater obedience you do all that they command you, whether it be your
belly, or money, or the tyranny of lust. For this is just what makes Gentiles disgusting,
that they made gods of our passions; calling lust Venus, and anger Mars, and drunkenness
Bacchus. If then you do not grave images as did they, yet do you with great eagerness bow
under the very same passions, when you make the members of Christ members of an harlot,
and plunge yourself into the other deeds of iniquity. (1 Cor. vi. 15. I therefore exhort
you to lay to heart the exceeding unseemliness hereof, and to flee from idolatry:-for so
doth Paul name covetousness-and to flee not only covetousness in money, but that in evil
desire, and that in clothing, and that in food, and that in everything else: since the
punishment we shall have to suffer if we obey not God's laws is much severer.

33 For, He says, "the servant that knew his Lord's will," and did it not, "shall be beaten
with many stripes. (Luke xii. 47. With a view then to escaping from this punishment, and
being useful both to others and to ourselves, let us drive out all iniquity from our soul
and choose virtue. For so shall we attain to the blessings which are to come, whereto may
it be granted us all to attain by the grace and love toward man, etc.

HOMILY 7

1 ROM. III. 9-18.-"What then have we more than they? For we have proved both Jews and
Gentiles, that they are all under sin. As it is written, There is none righteous, no, not
one: there is none that understandeth, there is none that seeketh after God. They are all
gone out of the way, they are together become unprofitable; there is none that doeth good,
no not one. Their throat is an open sepulchre; with their tongues have they used deceit;
the poison of asps is under their lips; whose mouth is full of cursing and bitterness:
their feet are swift to shed blood: destruction and misery are in their ways: and the way
of peace have they not known: there is no fear of God before their eyes." 2 He had accused
the Gentiles, he had accused the Jews; it came next in order to mention the righteousness
which is by faith. For if the law of nature availed not, and the written Law was of no
advantage, but both weighed down those that used them not aright, and made it plain that
they were worthy of greater punishment, then after this the salvation which is by grace
was necessary. Speak then of it, O Paul, and display it. But as yet he does not venture,
as having an eye to the violence of the Jews, and so turns afresh to his accusation of
them; and first he brings in as accuser, David speaking of the same things at length,
which Isaiah mentioned all in short compass, so furnishing a strong curb for them, so that
they might not bound off, nor any of his hearers, while the matters of faith were laid
open to them, might after this start away; being beforehand safely held down by the
accusations of the prophets. For there are three excesses which the prophet lays down; he
says that all of them together did evil, and that they did not do good indifferently with
evil, but that they followed after wickedness alone, and followed it also with all
earnestness. And next that they should not say, "What then, if these things were said to
others?" he goes on:

3 Ver. 19. "Now we know that what things soever the Law saith, it saith to them who are
under the Law." 4 This then is why, next to Isaiah, who confessedly aimed at them, he
brought in David; that he might show that these things also belonged to the same subject.
For what need was there, he means, that a prophet who was sent for your correction should
accuse other people. For neither was the Law given to any else than you. And for what
reason did he not say, we know that what things soever the prophet saith, but what things
soever the Law saith? It is because Paul uses to call the whole Old Testament the Law. And
in another place he says, "Do ye not hear the Law, that Abraham had two sons? (Gal. iv.
21, 22. And here he calls the Psalm the Law when he says, "We know that what things soever
the Law saith, it saith to them who are under the Law. Next he shows that neither are
these things he said merely for accusation's sake, but that he may again be paving the way
for faith. So close is the relationship of the Old Testament with the New, since even the
accusations and reproofs were entirely with a view to this, that the door of faith might
open brightly upon them that hear it.

5 For since it was the principal bane of the Jews that they were so conceited with
themselves (which thing he mentioned as he went on, "how that being ignorant of the
righteousness of God, and going about to establish their own righteousness, they submitted
not themselves to the righteousness of God") (Rom. x. 3), the Law and the Prophet by being
beforehand with them cast down their high thoughts, and laid low their conceit, that being
brought to a consideration of their own sins, and having emptied out the whole of their
unreasonableness, and seen themselves in danger of the last extremity, they might with
much earnestness run unto Him Who offered them the remission of their sins, and accept
grace through faith. And this it is then which St. Paul hints even here, when he says, 6
"Now we know that what things soever the Law saith, it saith to them who are under the
Law, that every mouth may be stopped, and all the world may become guilty before God."
Here then he exhibits them as destitute of the boldness of speech which comes of works,
and only using a parade of words and behaving in a barefaced way. And this is why he uses
so literal an expression, saying, "that every mouth may be stopped," so pointing out the
barefaced and almost uncontrollable pomposity of their language, and that their tongue was
now curbed in the strictest sense. For as an unsupportable torrent, so had it been borne
along. But the prophet stopped it. And when Paul saith, "that every mouth may be stopped,"
what he means is, not that the reason of their sinning was that their mouth might be
stopped, but that the reason of their being reproved was that they might not commit this
very sin in ignorance. "And all the world may become guilty before God." He does not say
the Jew, but the whole of mankind. For the phrase, "that every mouth may be stopped," is
the language of a person hinting at them, although he has not stated it clearly, so as to
prevent the language being too harsh. But the words "that all the world may become guilty
before God," are spoken at once both of Jews and of Greeks. Now this is no slight thing
with a view to take down their unreasonableness. Since even here they have no advantage
over the Gentiles, but are alike given up as far as salvation is concerned. For he would
be in strict propriety called a guilty person, who cannot help himself to any excuse, but
needeth the assistance of another: and such was the plight of all of us, in that we had
lost the things pertaining to salvation.

7 Ver. 20. "For by the Law is the knowledge of sin." He springs upon the Law again, with
forbearance however (for what he says is not an accusation of it, but of the listlessness
of the Jews). Yet nevertheless he has been earnest here with a view (as he was going to
introduce his discourse about faith) to show its utter feebleness. For if thou boastest in
the Law, he means, it puts thee to the greater shame: it solemnly parades forth your sins
before you. Only he does not word it in this harsh way, but again in a subdued tone; "For
by the Law is the knowledge of sin." And so the punishment is greater, but that because of
the Jew. For the Law accomplished the disclosure of sin to you, but it was your duty then
to flee it. Since then you have not fled you have pulled the punishment more sorely on
yourself, and the good deed of the Law has been made to you a supply of greater vengeance.
Now then having added to their fear, he next brings in the things of grace, as having
brought them to a strong desire of the remission of their sins, and says,

8 Ver. 21. "But now the righteousness of God without the Law is manifested." Here he
utters a great thing, and such as needed much proof. For if they that lived in the Law not
only did not escape punishment, but were even the more weighed down thereby, how without
the Law is it possible not only to escape vengeance, but even to be justified? For he has
here set down two high points, the being justified, and the obtaining these blessings,
without the Law. And this is why he does not say righteousness simply, but the
righteousness of God, so by the worthiness of the Person displaying the greater degree of
the grace, and the possibility of the promise. For to Him all things are possible. And he
does not say, "was given," but "is manifested," so cutting away the accusation of novelty.
For that which is manifested, is so as being old, but concealed. And it is not this only,
but the sequel that shows that this is no recent thing. For after saying, "is manifested,"
he proceeds:

9 "Being witnessed by the Law and the Prophets." Do not be troubled, he means, because it
has but now been given, nor be affrighted as though at a thing new and strange. For of old
both the Law and the Prophets foretold it. And some passages he has pointed out in the
course of this argument, and some he will shortly, having in what came before brought in
Habakkuk as saying, "the just shall live by faith" (i. 17), but in what comes after,
Abraham and David, as themselves also conversing with us about these things. Now the
regard they had for these persons was great, for one was a patriach and a prophet, and the
other a king and a prophet: and further the promises about these things had come to both
of them. And this is why Matthew in the first beginning of his Gospel mentions both of
these first, and then brings forward in order the forefathers. For after saying, "the Book
of the Generation of Jesus Christ" (Matt. i. 1), he does not wait after Abraham to name
Isaac also and Jacob, but mentions David along with (5 mss. "after") Abraham. And what is
wonderful indeed is, that he has even set David before Abraham speaking on this wise, "the
Son of David, the Son of Abraham," and then begins the catalogue of Isaac and Jacob, and
all the rest in order. And this is why the Apostle here keeps presenting them in turns,
and speaks of the righteousness of God being witnessed by the Law and the Prophets. Then
that no one should say, How are we to be saved without contributing anything at all to the
object in view? he shows that we also offer no small matter toward this, I mean our faith.
Therefore after saying, "the righteousness of God," he adds straightway, "by faith unto
all and upon all that believe."

10 Here again the Jew is alarmed by his not having anything better than the rest, and
being numbered with the whole world. Now that he may not feel this, he again lowers him
with fear by adding, "For there is no difference, for all have sinned." For tell me not
that it is such and such a Greek, such and such a Scythian, such and such a Thracian, for
all are in the same plight. For even if you have received the Law, one thing alone is
there which you have learnt from the Law-to know sin, not to flee from it. Next, that they
may say, "even if we have sinned, still it is not in the same way that they did," he
added, "and have come short of the glory of God." So that even if you have not done the
same sins as others, still you are alike bereft of the glory, since you belong to those
who have offended, and he that hath offended belongeth not to such as are glorified, but
to such as are put to shame. Yet, be not afraid: for the reason of my saying this was not
that I might thrust you into despair, but that I might show the love of the Lord
(Despotou) toward man: and so he goes on;

11 Ver. 24, 25. "Being justified freely by His grace through the redemption that is in
Christ Jesus: Whom God hath set forth to be a propitiation through faith in His blood, to
declare His righteousness." See by how many proofs he makes good what was said. First,
from the worthiness of the person, for it is not a man who doeth these things, that He
should be too weak for it, but God all-powerful. For it is to God, he says, that the
righteousness belongs. Again, from the Law and the Prophets. For you need not be afraid at
hearing the "without the Law," inasmuch as the Law itself approves this. Thirdly, from the
sacrifices under the old dispensation. For it was on this ground that he said, "In His
blood," to call to their minds those sheep and calves. For if the sacrifices of things
without reason, he means, cleared from sin, much more would this blood. And he does not
say barely lutrwsewj, but apolutrwsewj, entire redemption, to show that we should come no
more into such slavery. And for this same reason he calls it a propitiation, to show that
if the type had such force, much more would the reality display the same. But to show
again that it was no novel thing or recent, he says, "fore-ordained" (Auth. Version
marg.); and by saying God "fore-ordained," and showing that the good deed is the Father's,
he showeth it to be the Son's also. For the Father "fore-ordained," but Christ in His own
blood wrought the whole aright.

12 "To declare His righteousness." What is declaring of righteousness? Like the declaring
of His riches, not only for Him to be rich Himself, but also to make others rich, or of
life, not only that He is Himself living, but also that He makes the dead to live; and of
His power, not only that He is Himself powerful, but also that He makes the feeble
powerful. So also is the declaring of His righteousness not only that He is Himself
righteous, but that He doth also make them that are filled with the putrefying sores
(katasapentaj) of sin suddenly righteous. And it is to explain this, viz. what is
"declaring," that he has added, "That He might be just, and the justifier of him which
believeth in Jesus." Doubt not then: for it is not of works, but of faith: and shun not
the righteousness of God, for it is a blessing in two ways; because it is easy, and also
open to all men. And be not abashed and shamefaced. For if He Himself openly declareth
(endeiknutai) Himself to do so, and He, so to say, findeth a delight and a pride therein,
how comest thou to be dejected and to hide thy face at what thy Master glorieth in? Now
then after raising his hearers expectations by saying that what had taken place was a
declaring of the righteousness of God, he next by fear urges him on that is tardy and
remissful about coming; by speaking as follows:

13 "On account of the relaxing of sins that were before." Do you see how often he keeps
reminding them of their transgressions? Before, he did it by saying, "through the Law is
the knowledge of sin;" and after by saying, "that all have sinned," but here in yet
stronger language. For he does not say for the sins, but, "for the relaxing," that is, the
deadness. For there was no longer any hope of recovering health, but as the paralyzed body
needed the hand from above, so doth the soul which hath been deadened. And what is indeed
worse, a thing which he sets down as a charge, and points out that it is a greater
accusation. Now what is this? That the last state was incurred in the forbearance of God.
For you cannot plead, he means, that you have not enjoyed much forbearance and goodness.
But the words "at this time" are those of one who is pointing out the greatness of the
power (Sav. forbearance) and love toward man. For after we had given all over, (he would
say,) and it were time to sentence us, and the evils were waxed great and the sins were in
their full, then He displayed His own power, that thou mightest learn how great is the
abundancy of righteousness with Him. For this, had it taken place at the beginning, would
not have had so wonderful and unusual an appearance as now, when every sort of cure was
found unavailing.

14 Ver. 27. "Where is boasting then? it is excluded," he says. "By what law? of works?
Nay, but by the law of faith." 15 Paul is at great pains to show that faith is mighty to a
degree which was never even fancied of the Law. For after he had said that God justifieth
man by faith, he grapples with the Law again. And he does not say, where then are the well
doings. of the Jews? where their righteous dealing? but, "where is then the boasting? so
taking every opportunity of showing, that they do but use great words, as though they had
somewhat more than others, and have no work to show. And after saying, "Where then is the
boasting? he does not say, it is put out of sight and hath come to an end, but "it is
excluded," which word rather expresses unseasonableness; since the reason for it is no
more. For as when the judgment is come they that would repent have not any longer the
season for it, thus now the sentence being henceforth passed, and all being upon the point
of perishing, and He being at hand Who by grace would break these terrors, they had no
longer the season for making a plea of amelioration wrought by the Law. For if it were
right to strengthen themselves upon these things, it should have been before His coming.
But now that He who should save by faith was come, the season for those efforts was taken
from them. For since all were convicted, He therefore saveth by grace.

16 And this is why He is come but now, that they may not say, as they would had He come at
the first, that it was possible to be saved by the Law and by our own labors and well-
doings. To curb therefore this their effrontery, He waited a long time: so that after they
were by every argument clearly convicted of inability to help themselves, He then saved
them by His grace. And for this reason too when he had said above, "To declare His
righteousness," he added, "at this time. If any then were to gainsay, they do the same as
if a person who after committing great sins was unable to defend himself in court, but was
condemned and going to be punished, and then being by the royal pardon forgiven, should
have the effrontery after his forgiveness to boast and say that he had done no sin. For
before the pardon came, was the time to prove it: but after it came he would no longer
have the season for boasting. And this happened in the Jews' case. For since they had been
traitors to themselves, this was why He came, by His very coming doing away their
boasting. For he who saith that he is a "teacher of babes, and maketh his boast in the
Law," and styles himself "an instructor of the foolish," if alike with them he needed a
teacher and a Saviour, can no longer have any pretext for boasting.

17 For if even before this, the circumcision was made uncircumcision, much rather was it
now, since it is cast out from both periods. But after saying that "it was excluded," he
shows also, how. How then does he say it was excluded? "By what law? of works? Nay, but by
the law of faith. See he calls the faith also a law delighting to keep to the names, and
so allay the seeming novelty. But what is the "law of faith? It is, being saved by grace.
Here he shows God's power, in that He has not only saved, but has even justified, and led
them to boasting, and this too without needing works, but looking for faith only. And in
saying this he attempts to bring the Jew who has believed to act with moderation, and to
calm him that hath not believed, in such way as to draw him on to his own view. For he
that has been saved, if he be high-minded in that he abides by the Law, will be told that
he himself has stopped his own mouth, himself has accused himself, himself has renounced
claims to his own salvation, and has excluded boasting. But he that hath not believed
again, being humbled by these same means, will be capable of being brought over to the
faith. Do you see how great faith's preaeminence is? How it hath removed us from the
former things, not even allowing us to boast of them?

18 Ver. 28. "Therefore we conclude that a man is justified by faith without the deeds of
the Law." When he had shown that by faith they were superior to the Jews, then he goes on
with great confidence to discourse upon it also, and what seemed therein to annoy he again
heals up. For these two things were what confused the Jews; one, if it were possible for
men, who with works were not saved, to be saved without them, and another, if it were just
for the uncircumcised to enjoy the same blessings with those, who had during so long a
period been nurtured in the Law; which last confused them more by far than the former. And
on this ground having proved the former, he goes on to the other next, which perplexed the
Jews so far, that they even complained on account of this position against Peter after
they believed. What does he say then? "Therefore we conclude, that by faith a man is
justified." He does not say, a Jew, or one under the Law, but after leading forth his
discourse into a large room, and opening the doors of faith to the world, he says "a man,"
the name common to our race. And then having taken occasion from this, he meets an
objection not set down. For since it was likely that the Jews, upon hearing that faith
justifieth every man, would take it ill and feel offended, he goes on,

19 Ver. 29. "Is He the God of the Jews only?" As if he said, On what foot does it then
seem to you amiss that every man should be saved? Is God partial? So showing from this,
that in wishing to flout the Gentiles, they are rather offering an insult to God's glory,
if, that is, they would not allow Him to be the God of all. But if He is of all, then He
taketh care of all; and if He care for all, then He saveth all alike by faith. And this is
why he says, "Is He the God of the Jews only? is He not also of the Gentiles? Yes, of the
Gentiles also." For He is not partial as the fables of the Gentiles (cf. Ov. Tr. I. ii. 5.
sqq) are, but common to all, and One. And this is why he goes on,

20 Ver. 30. "Seeing it is one God." That is, the same is the Master of both these and
those. But if you tell me of the ancient state of things, then too the dealings of
Providence were shared by both, although in diverse ways. For as to thee was given the
written law, so to them was the natural; and they came short in nothing, if, that is, only
they were willing, but were even able to surpass thee. And so he proceeds, with an
allusion to this very thing, "Who shall justify the circumcision by faith, and the
uncircumcision through faith," so reminding them of what he said before about
uncircumcision and circumcision, whereby he showed that there was no difference. But if
then there was no difference, much less is there any now, And this accordingly he now
establishes upon still clearer grounds, and so demonstrates, that either of them stand
alike in need of faith.

21 Ver. 31. "Do we then," he says, "make void the Law through faith? God forbid: yea, we
establish the Law." Do you see his varied and unspeakable judgment? For the bare use of
the word "establish" shows that it was not then standing, but was worn out
(katalelumenon). And note also Paul's exceeding power, and how superabundantly he
maintains what he wishes. For here he shows that the faith, so far from doing any
disparagement to the "Law," even assists it, as it on the other hand paved the way for the
faith. For as the Law itself before bore witness to it (for he saith, "being witnessed by
the Law and the Prophets"), so here this establisheth that, now that it is unnerved. And
how did it establish? he would say. What was the object of the Law and what the scope of
all its enactments? Why, to make man righteous. But this it had no power to do. "For all,"
it says, "have sinned:" but faith when it came accomplished it. For when a man is once a
believer, he is straightway justified. The intention then of the Law it did establish, and
what all its enactments aim after, this hath it brought to a consummation. Consequently it
has not disannulled, but perfected it. Here then three points he has demonstrated; first,
that without the Law it is possible to be justified; next, that this the Law could not
effect; and, that faith is not opposed to the Law. For since the chief cause of perplexity
to the Jews was this, that the faith seemed to be in opposition to it, he shows more than
the Jew wishes, that so far from being contrary, it is even in close alliance and
coöperation with it, which was what they especially longed to hear proved.

22 But since after this grace, whereby we were justified, there is need also of a life
suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep
with earnestness charity, the mother of good deeds. Now charity is not bare words, or mere
ways of speaking (prosrhseij) to men, but a taking care (prostasia) of them, and a putting
forth of itself by works, as, for instance, by relieving poverty, lending one's aid to the
sick, rescuing from dangers, to stand by them that be in difficulties, to weep with them
that weep, and to rejoice with them that rejoice. (Rom. xii. 15. For even this last is a
part of charity. And yet this seems a little thing, to be rejoicing with them that
rejoice: nevertheless it is exceedingly great, and requireth for it the spirit of true
wisdom. And we may find many that perform the more irksome part (peikroteron), and yet
want vigor for this. For many weep with them that weep, but still do not rejoice with them
that rejoice, but are in tears when others rejoice; now this comes of grudging and envy.
The good deed then of rejoicing when our brother rejoices is no small one, but even
greater than the other: and haply not only greater than weeping with them that weep, but
even than standing by them that are in danger.

23 There are many, at all events, that have shared danger with men in danger, but were cut
to the heart when they came into honor. So great is the tyranny of a grudging spirit! And
yet the one is a thing of toils and labors, and this of choice and temper only. Yet at the
same time many that have endured the harder task have not accomplished the one easier than
it, but pine and consume away when they see others in honor, when a whole Church is
benefited, by doctrine, or in any other fashion. And what can be worse than this? For such
an one doth not any more fight with his brother, but with the will of God. Now consider
this, and be rid of the disease: and even if you be unwilling to set your neighbor free,
at least set yourself free from these countless evils. Why do you carry war into your own
thoughts? Why fill your soul with trouble? why work up a storm? why turn things upside
down? How will you be able, in this state of mind, to ask forgiveness of sins? For if
those that allow not the things done against themselves to pass, neither doth He forgive,
what forgiveness shall He grant to those who go about to injure those that have done them
no injury? For this is a proof of the utmost wickedness. Men of this kind are fighting
with the Devil, against the Church, and haply even worse than he.

24 For him one can be on one's guard against. But these cloaking themselves under the mask
of friendliness, secretly kindle the pile, throwing themselves the first into the furnace,
and laboring under a disease not only unfit for pity, but even such as to meet with much
ridicule. For why is it, tell me, that thou art pale and trembling and standing in fear?
What evil has happened? Is it that thy brother is in honor, and looked up to, and in
esteem? Why, thou oughtest to make chaplets, and rejoice, and glorify God, that thine own
member is in honor and looked up to! But art thou pained that God is glorified? Seest thou
to what issue the war tends? But, some will say, it is not because God is glorified, but
because my brother is. Yet through him the glory ascendeth up to God: and so will the war
from thee do also. But it is not this, he will say, that grieves me, for I should wish God
to be glorified by me. Well then! rejoice at thy brother's being in honor, and then
glorified is God again through thee also; and all will say, Blessed be God that hath His
household so minded, wholly freed from envy, and rejoicing together at one another's
goods! And why do I speak of thy brother? for if he were thy foe and enemy, and God were
glorified through him, a friend shouldest thou make of him for this reason.

25 But thou makest thy friend an enemy because God is glorified by his being in honor. And
were any one to heal thy body when in evil plight, though he were an enemy, thou wouldest
count him thenceforward among the first of thy friends: and dost thou reckon him that
gladdens the countenance of Christ's Body, that is, the Church, and is thy friend, to be
yet an enemy? How else then couldest thou show war against Christ? For this cause, even if
a man do miracles, have celibacy to show, and fasting, and lying on the bare ground, and
doth by this virtue advance even to the angels, yet shall he be most accursed of all,
while he has this defect, and shall be a greater breaker of the Law than the adulterer,
and the fornicator, and the robber, and the violator of supulchres. And, that no one may
condemn this language of hyperbole, I should be glad to put this question to you. If any
one were come with fire and mattock, and were destroying and burning this House, and
digging down this Altar, would not each one of those here stone him with stones as
accursed and a law-breaker? What then, if one were to bring a flame yet more consuming
than that fire, I mean envy, that doth not ruin the buildings of stone nor dig down an
Altar of gold, but subverteth and scornfully marreth what is far more precious than either
wails or Altar, the Teachers' building, what sufferance would he deserve?

26 For let no one tell me, that he has often endeavored and been unable: for it is from
the spirit that the actions are judged. For Saul did kill David, even though he did not
hit him. (1 Sam. xix. 10. Tell me, dost thou not perceive that thou art plotting against
the sheep of Christ when thou warrest with His Shepherd? those sheep for whom also Christ
shed His Blood, and bade us both to do and to suffer all things? Dost thou not remind
thyself that thy Master sought thy glory and not His own, but thou art seeking not that of
thy Master but thine own? And yet if thou didst see His then thou wouldst have obtained
thine own also. But by seeking thine own before His, thou wilt not ever gain even this. 27
What then will be the remedy? Let us all join in prayer, and let us lift up our voice with
one accord in their behalf as for those possessed, for indeed these are more wretched than
they, inasmuch as their madness is of choice. For this affliction needeth prayer and much
entreaty. For if he that loveth not his brother, even though he empty out his money, yea,
and have the glory of martyrdom, is no whit advantaged; consider what punishment the man
deserves who even wars with him that hath not wronged him in anything; he is even worse
than the Gentiles: for if to love them that love us does not let us have any advantage
over them, in what grade shall he be placed, tell me, that envieth them that love him? For
envying is even worse than warring; since he that warreth, when the cause of the war is at
an end, puts an end to his hatred also: but the grudger would never become a friend. And
the one shows an open kind of battle, the other a covert: and the one often has a
reasonable cause to assign for the war, the other, nothing else but madness, and a Satanic
spirit. To what then is one to compare a soul of this kind? to what viper? to what asp? to
what canker-worm? to what scorpion? since there is nothing so accursed or so pernicious as
a soul of this sort.

28 For it is this, it is this, that hath subverted the Churches, this that hath gendered
the heresies, this it was that armed a brother's hand, and made his right hand to be
dipped in the blood of the righteous, and plucked away the laws of nature, and set open
the gates for death, and brought that curse into action, and suffered not that wretch to
call to mind either the birth-pangs, or his parents, or anything else, but made him so
furious, and led him to such a pitch of phrenzy, that even when God exhorted him and said,
"Unto thee shall be his recourse, and thou shalt rule over him" (Gen. iv. 7, LXX.); he did
not even then give in. Yet did He both forgive him the fault, and make his brother subject
to him: but his complaint is so incurable, that even if thousands of medicines are
applied, it keeps sloughing with its own corruption. For wherefore art thou so vexed, thou
most miserable of men? Is it because God hath had honor shown Him? Nay, this would show a
Satanical spirit. Is it then because thy brother outstrips thee in good name? As for that,
it is open to thee in turn to outstrip him. And so, if thou wouldest be a conqueror, kill
not, destroy not, but let him abide still, that the material for the struggle may be
preserved, and conquer him living. For in this way thy crown had been a glorious one;

29 but by thus destroying thou passest a harder sentence of defeat upon thyself. But a
grudging spirit hath no sense of all this. And what ground hast thou to covet glory in
such solitude? for those were at that time the only inhabitants of the earth. Still even
then this restrained him not, but he cast away all from his mind, and stationed himself in
the ranks of the devil; for he it was who then led the war upon Cain's side. For inasmuch
as it was not enough for him that man had become liable to death, by the manner of the
death he tried to make the tragedy still greater, and persuaded him to become a
fratricide. For he was urgent and in travail to see the sentence carried into effect, as
never satisfied with our ills. As if any one who had got an enemy in prison, and saw him
under sentence, were to press, before he was out of the city, to see him butchered within
it, and would not wait even the fitting time, so did the devil then, though he had heard
that man must return to earth, travail with desire to see something worse, even a son
dying before his father, and a brother destroying a brother, and a premature and violent
slaughter. See you what great service envy hath done him? how it hath filled the insatiate
spirit of the devil, and hath prepared for him a table great as he desired to see?

30 Let us then escape from the disease; for it is not possible, indeed it is not, to
escape from the fire prepared for the devil, unless we get free from this sickness. But
free we shall get to be if we lay to mind how Christ loved us, and also how He bade us
love one another. Now what love did He show for us? His precious Blood did He shed for us
when we were enemies, and had done the greatest wrong to Him. This do thou also do in thy
brother's case (for this is the end of His saying "A new commandment I give unto you, That
ye so love one another as I have loved you") (John xiii. 34); or rather even so the
measure does not come to a stand. For it was in behalf of His enemies that He did this.
And are you unwilling to shed your blood for your brother? Why then dost thou even shed
his blood, disobeying the commandment even to reversing it? Yet what He did was not as a
due: but you, if you do it, are but fulfilling a debt. Since he too, who, after receiving
the ten thousand talents, demanded the hundred pence, was punished not merely for the fact
that he demanded them, but because even by the kindness done him he had not become any
better, and did not even follow where his Lord had begun, or remit the debt.

31 For on the part of the servant the thing done was but a debt after all, if it had been
done. For all things that we do, we do towards the payment of a debt. And this is why
Himself said, "When ye have done all, say, We are unprofitable servants, we have done that
which was our duty to do. (Luke xvii. 10. If then we display charity, if we give our goods
to them that need, we are fulfilling a debt; and that not only in that it was He who first
began the acts of goodness, but because it is His goods that we are distributing if we
ever do give. Why then deprive thyself of what He willeth thee to have the right of? For
the reason why He bade thee give them to another was that thou mightest have them thyself.
For so long as thou hast them to thyself even thou thyself hast them not. But when thou
hast given to another, then hast thou received them thyself. What charm then will do as
much as this? Himself poured forth His Blood for His enemies: but we not even money for
our benefactor. He did so with His Blood that was His own: we will not even with money
that is not ours. He did it before us, we not even after His example. He did it for our
salvation, we will not do it even for our own advantage.

32 For He is not to have any advantage from our love toward man, but the whole gain
accrueth unto us. For this is the very reason why we are bidden to give away our goods,
that we may not be thrown out of them. For as a person who gives a little child money and
bids him hold it fast, or give it the servant to keep, that it may not be for whoever will
to snatch it away, so also doth God. For He says, Give to him that needeth, lest some one
should snatch it away from thee, as an informer, for instance, or a calumniator, or a
thief, or, after all these are avoided, death. For so long as thou holdest it thyself,
thou hast no safe hold of it. But if thou givest it Me through the poor, I keep it all for
thee exactly, and in fit season will return it with great increase. For it is not to take
it away that I receive it, but to make it a larger amount and to keep it more exactly,
that I may have it preserved for you against that time, in which there is no one to lend
or to pity. What then can be more hard-hearted, than if we, after such promises, cannot
make up our minds to lend to him?

33 Yes, it is for this that we go before Him destitute and naked and poor, not having the
things committed to our charge, because we do not deposit them with Him who keepeth them
more exactly than any. And for this we shall be most severely punished. For when we are
charged with it, what shall we be able to say about the loss of them? what pretext to put
forward? what defence? For what reason is there why you did not give? Do you disbelieve
that you will receive it again? And how can this be reasonable? For He that hath given to
one that hath not given, how shall He not much rather give after He has received? Does the
sight of them please you? Well then, give much the more for this reason, that you may
there be the more delighted, when no one can take them from you. Since now if you keep
them, you will even suffer countless evils. For as a dog, so doth the devil leap upon them
that are rich, wishing to snatch from them, as from a child that holdeth a sippet or a
cake. Let us then give them to our Father, and if the devil see this done, he will
certainly withdraw: and when he has withdrawn, then will the Father safely give them all
to thee, when he cannot trouble, in that world to come.

34 For now surely they that be rich differ not from little children that are troubled by
dogs, while all are barking round them, tearing and pulling; not men only, but ignoble
affections; as gluttony, drunkenness, flattery, uncleanness of every kind. And when we
have to lend, we are very anxious about those that give much, and look particularly for
those that are frank dealers. But here we do the opposite. For God, Who dealeth frankly,
and giveth not one in the hundred, but a hundred-fold, we desert, and those who will not
return us even the capital, these we seek after. For what return will our belly make us,
that consumeth the larger share of our goods? Dung and corruption. Or what will vainglory?
Envy and grudging. Or what nearness? Care and anxiety. Or what uncleanness? Hell and the
venomous worm! For these are the debtors of them that be rich, who pay this interest upon
the capital, evils at present, and dreadful things in expectation. Shall we then lead to
these, pray, with such punishment for interest, and shall we not trust the same to Christ
(4 mss. om. tw) Who holdeth forth unto us heaven, immortal life, blessings unutterable?
And what excuse shall we have? For how comest thou not to give to Him, who will assuredly
return, and return in greater abundance? Perhaps it is because it is so long before He
repays. Yet surely He repays even here.

35 For He is true which saith, "Seek the kingdom of heaven, and all these things shall be
added to you. (Matt. vi. 33. Seest thou this extreme munificence? Those goods, He says,
have been stored up for thee, and are not diminishing: but these here I give by way of
increase and surplus. But, besides all this, the very fact of its being so long before
thou wilt receive it, does but make thy riches the greater: since the interest is more. 36
For in the case of those who have money lent them, we see that this is what the lenders
do, lending, that is, with greater readiness to those who refund a long time after. For he
that straightway repays the whole, cuts off the progression of the interest, but he that
keeps possession of it for a longer time, makes also the gain from it greater. Shall we
then, while in man's case we are not offended at the delay, but even use artifices to make
it greater, in the case of God be so little-minded, as on this very ground to be backward
and to retract? And yet, as I said, He both giveth here, and along with the reason
mentioned, as planning also some other greater advantage to us, He there keepeth the whole
in store. For the abundance of what is given, and the excellency of that gift, transcends
this present worthless life. Since in this perishable and doomed body there is not even
the possibility of receiving those unfading crowns; nor in our present state, perturbed
and full of trouble, and liable to many changes as it is, of attaining to that
unchangeable unperturbed lot.

37 Now you, if any one were to owe you gold, and while you were staying in a foreign
country, and had neither servants, nor any means to convey it across to the place of your
abode, were to promise to pay you the loan, would beseech him in countless ways to have it
paid down not in the foreign land, but at home rather. But do you think right to receive
those spiritual and unutterable things in this world? Now what madness this would show!
For if you receive them here, you must have them corruptible to a certainty; but if you
wait for that time, He will repay you them incorruptible and unalloyed. If you receive
here, you have gotten lead; but if there, tried gold. Still He does not even deprive thee
of the goods of this life. For along with that promise He has placed another also, to the
following effect, That every one that loveth the things of the world to come, shall
receive "an hundred-fold in this life present, and shall inherit eternal life. (Matt. xix.
29. If then we do not receive the hundred-fold, it is ourselves that are to blame for not
lending to Him Who can give so much, for all who have given have received much, even
though they gave but little. For what great thing, tell me, did Peter give? was it not a
net that was broken (Luke v. 6, 11), and a rod and a hook only?

38 Yet still God opened to him the houses of the world, and spread before him land and
sea, and all men invited him to their possessions. Or rather they sold what was their own,
and brought it to their feet, not so much as putting it into their hands, for they dared
not, so great was the honor they paid him, as well as their profuseness. But he was Peter,
you will say! And what of this? O man! For it was not Peter only to whom He made this
promise, neither said He, Thou, O Peter, only art to receive an hundred-fold, but "every
one whosoever hath left houses or brethren shall receive an hundredfold. For it is not
distinction of persons that He recognizes, but actions that are rightly done. But a circle
of little ones is round about me, one will say, and I am desirous of leaving them with a
good fortune. Why then do we make them paupers? For if you leave them everything, you are
still committing your goods to a trust that may deceive you. But if you leave God their
joint-heir and guardian, you have left them countless treasures. For as when we avenge
ourselves God assisteth us not, but when we leave it to Him, more than we expect comes
about; so in the case of goods, if we take thought about them ourselves, He will withdraw
from any providence over them, but if we cast all upon Him, He will place both them and
our children in all safety.

39 And why art thou amazed that this should be so with God? for even with men one may see
this happening. For if you do not when dying invite any of your relatives to the care of
your children, it often happens, that one who is abundantly willing feels reluctancy, and
is too modest to spring to the task of his own accord. But if you cast the care upon him,
as having had a very great honor shown him, he will in requital make very great returns.
If then thou wouldest leave thy children much wealth, leave them God's care. For He Who,
without thy having done anything, gave thee a soul, and formed thee a body, and granted
thee life, when He seeth thee displaying such munificence and distributing their goods to
Himself along with them, must surely open to them every kind of riches. For if Elijah
after having been nourished with a little meal, since he saw that that woman honored him
above her children, made threshing-floors and oil-presses appear in the little hut of the
widow, consider what loving caring the Lord of Elijah will display! Let us then not
consider how to leave our children rich, but how to leave them virtuous. For if they have
the confidence of riches, they will not mind aught besides, in that they have the means
screening the wickedness of their ways in their abundant riches.

40 But if they find themselves devoid of the comfort to be got from that source, they will
do all so as by virtue to find themselves abundant consolation for their poverty. Leave
them then no riches that you may leave them virtue. For it is unreasonable in the extreme,
not to make them, whilst we are alive, lords of all our goods, yet after we are dead to
give the easy nature of youth full exemption from fear. And yet while we are alive we
shall have power to call them to good account, and to sober and bridle them, if they make
an ill use of their goods: but if after we are dead we afford them, at the time of the
loss of ourselves, and their own youthfulness, that power which wealth gives, endless are
the precipices into which we shall thrust those unfortunate and miserable creatures, so
heaping fuel upon flame, and letting oil drop into a fierce furnace. And so, if you would
leave them rich and safe withal, leave God a debtor to them, and deliver the bequest to
them into His hands. For if they receive the money themselves, they will not know even who
to give it to, but will meet with many designing and unfeeling people. But if thou
beforehand puttest it out to interest with God, the treasure henceforward remains
unassailable, and great is the facility wherewith that repayment will be made.

41 For God is well pleased at repaying us what He oweth, and both looks with a more
favorable eye upon those who have lent to Him, than on those who have not; and loveth
those the most to whom He oweth the most. And so, if thou wouldest have Him for thy Friend
continually, make Him thy Debtor to a large amount. For there is no lender so pleased at
having those that owe to him, as Christ (6 mss. God) is rejoiced at having those that lend
to Him. And such as He oweth nothing to, He fleeth from; but such as He oweth to, He even
runneth unto. Let us then use all means to get Him for our Debtor; for this is the season
for loans, and He is now in want. If then thou givest not unto Him now, He will not ask of
thee after thy departing hence. For it is here that he thirsteth, here that He is an
hungered. He thirsteth, since He thirsteth after thy salvation; and it is for this that He
even begs; for this that He even goeth about naked, negotiating immortal life for thee. Do
not then neglect Him; since it is not to be nourished that He wishes, but to nourish; it
is not to be clothed, but to clothe and to accoutre thee with the golden garment, the
royal robe. Do you not see even the more attached sort of physicians, when they are
washing the sick, wash themselves also, though they need it not?

42 In the same way He also doth all for the sake of thee who art sick. For this reason
also He uses no force in demanding, that He may make thee great returns: that thou mayest
learn that it is not because He is in need that He asketh of thee, but that He may set
right that thou needest. For this reason too He comes to thee in a lowly guise, and with
His right hand held forth. And if thou givest Him a farthing, He turneth not away: and
even if thou rejectest Him, He departeth not but cometh again to thee. For He desireth,
yea desireth exceedingly, our salvation: let us then think scorn of money, that we may not
be thought scorn of by Christ. Let us think scorn of money, even with a view to obtain the
money itself. For if we keep it here, we shall lose it altogether both here and hereafter.
But if we distribute it with abundant expenditure, we shall enjoy in each life abundant
wealthiness. He then that would become rich, let him become poor, that he may be rich. Let
him spend that he may collect, let him scatter that he may gather. But if this is novel
and paradoxical, look to the sower, and consider, that he cannot in any other way gather
more together, save by scattering what he hath and, letting go of what is at hand.

43 Let us now sow and till the Heaven, that we may reap with great abundance, and obtain
everlasting goods, through the grace and love toward man, etc.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 8

1 ROM. IV. 1, 2.-"What shall we then say that Abraham, our father as pertaining to the
flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but
not before God." 2 He had said (5 mss. eipen), that the world had become guilty before
God, and that all had sinned, and that boasting was excluded and that it was impossible to
be saved otherwise than by faith. He is now intent upon showing that this salvation, so
far from being matter of shame, was even the cause of a bright glory, and a greater than
that through works. For since the being saved, yet with shame, had somewhat of dejection
in it, he next takes away this suspicion too. And indeed he has hinted at the same
already, by calling it not barely salvation, but "righteousness. Therein" (he says) "is
the righteousness of God revealed. (Rom. i. 17. For he that is saved as a righteous man
has a confidence accompanying his salvation. And he calls it not "righteousness" only, but
also the setting forth of the righteousness of God. But God is set forth in things which
are glorious and shining, and great. However, he nevertheless draws support for this from
what he is at present upon, and carries his discourse forward by the method of question.
And this he is always in the habit of doing both for clearness sake, and for the sake of
confidence in what is said. Above, for instance, he did it, where he says, "What advantage
then hath the Jew? (ib. iii. 1. and, "What then have we more than they? (ib. 9) and again,
"where then is boasting? it is excluded" (Rom. iii. 27):

3 and here, "what then shall we say that Abraham our father? etc. Now since the Jews kept
turning over and over the fact, that the Patriarch, and friend of God, was the first to
receive circumcision, he wishes to show, that it was by faith that he too was justified.
And this was quite a vantage ground to insist upon (periousia nikhj pollhj). For for a
person who had no works, to be justified by faith, was nothing unlikely. But for a person
richly adorned with good deeds, not to be made just from hence, but from faith, this is
the thing to cause wonder, and to set the power of faith in a strong light. And this is
why he passes by all the others, and leads his discourse back to this man. And he calls
him "father, as pertaining to the flesh," to throw them out of the genuine relationship
(suggeneiaj gnhsiaj) to him, and to pave the Gentiles' way to kinsmanship with him. And
then he says, "For if Abraham were justified by works, he hath whereof to glory: but not
before God. After saying that God "justified the circumcision by faith and the
uncircumcision through faith," and making the same sufficiently sure in what he said
before, he now proves it by Abraham more clearly than he promised, and pitches the battle
for faith against works, and makes this righteous man the subject of the whole struggle;
and that not without special meaning.

4 Wherefore also he sets him up very high by calling him "forefather," and putting a
constraint upon them to comply with him in all points. For, Tell me not, he would say,
about the Jews, nor bring this man or that before me. For I will go up to the very head of
all, and the source whence circumcision took its rise. For "if Abraham," he says, "was
justified by works, he hath whereof to glory: but not before God. What is here said is not
plain, and so one must make it plainer. For there are two "gloryings," one of works, and
one of faith. After saying then, "if he was justified by works, he hath whereof to glory;
but not before God; he points out that he might have whereof to glory from faith also, yea
and much greater reason for it. For the great power of Paul is especially displayed in
this, that he turns what is objected to the other side, and shows that what seemed rather
to be on the side of salvation by works, viz. glorying or boldness of claim
(parrhsiazesqai) belonged much more truly to that by faith. For he that glorieth in his
works has his own labors to put forward: but he that finds his honor in having faith in
God, has a much greater ground for glorying to show, in that it is God that he glorifieth
and magnifieth.

5 For those things which the nature of the visible world tells him not of, in receiving
these by faith in Him, he at once displays sincere love towards Him, and heralds His power
clearly forth. Now this is the character of the noblest soul, and the philosophic spirit,
and lofty mind. For to abstain from stealing and murdering is trifling sort of
acquirement, but to believe that it is possible for God to do things impossible requires a
soul of no mean stature, and earnestly affected towards Him; for this is a sign of sincere
love. For he indeed honors God, who fulfils the commandments, but he doth so in a much
greater degree who thus followeth wisdom (filosofwn) by his faith. The former obeys Him,
but the latter receives that opinion of Him which is fitting, and glorifies Him, and feels
wonder at Him more than that evinced by works. For that glorying pertains to him that does
aright, but this glorifieth God, and lieth wholly in Him. For he glorieth at conceiving
great things concerning Him, which redound to His glory. And this is why he speaks of
having whereof to glory before God. And not for this only, but also for another reason:
for he who is a believer glorieth again, not only because he loveth God in sincerity, but
also because he hath enjoyed great honor and love from him.

6 For as be shows his love to Him by having great thoughts about Him, (for this is a proof
of love), so doth God also love him, though deserving to suffer for countless sins, not in
freeing him from punishment only, but even by making him righteous. He then hath whereof
to glory, as having been counted worthy of mighty love. 7 Ver. 4. "For to him that worketh
is the reward not reckoned of grace, but of debt." Then is not this last the greatest? he
means. By no means: for it is to the believer that it is reckoned. But it would not have
been reckoned, unless there were something that he contributed himself. And so he too hath
God for his debtor, and debtor too for no common things, but great and high ones. For to
show his high-mindedness and spiritual understanding, he does not say "to him that
believeth" merely, but Ver. 5. "To him that believeth on Him that justifieth the ungodly."

8 For reflect how great a thing it is to be persuaded and have full confidence that God is
able on a sudden not to free a man who has lived in impiety from punishment only, but even
to make him just, and to count him worthy of those immortal honors. Do not then suppose
that this one is lowered in that it is not reckoned unto the former of grace. For this is
the very thing that makes the believer glorious; the fact of his enjoying so great grace,
of his displaying so great faith. And note too that the recompense is greater. For to the
former a reward is given, to the latter righteousness. Now righteousness is much greater
than a reward. For righteousness is a recompense which most fully comprehends several
rewards. Therefore after proving this from Abraham, he introduces David also as giving his
suffrage in favor of the statement made. What then doth David say? and whom doth he
pronounce blessed? is it him that triumphs in works, or him that hath enjoyed grace? him
that hath obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest
of all good things; for as righteousness is greater than a reward, so is blessedness
greater than righteousness. Having then shown that the righteousness is better, not owing
to Abraham's having received it only but also from reasonings (for he hath whereof to
boast, he says, before God ); he again uses another mode of showing that it is more
dignified, by bringing David in to give his suffrage this way. For he also, he says,
pronounces him blessed who is so made righteous, saying,

9 Ver. 7. "Blessed are they whose iniquities are forgiven." And he seems to be bringing a
testimony beside his purpose. For it does not say, Blessed are they whose faith is
reckoned for righteousness. But he does so on purpose, not through inadvertency, to show
the greater superiority. For if he be blessed that by grace received forgiveness, much
more is he that is made just, and that exhibits faith. For where blessedness is, there all
shame is removed, and there is much glory, since blessedness is a greater degree both of
reward and of glory. And for this cause what is the advantage of the other he states as
unwritten, "Now to him that worketh is the reward reckoned not of grace;" but what the
advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David
saith, "Blessed are they whose iniquities are forgiven, and whose sins are covered." What,
he means, is it that you say? Is it that "it is not of debt but of grace that he receives
forgiveness?" But see it is this person who is pronounced blessed. For he would not have
pronounced him so, unless he saw him in the enjoyment of great glory. And he does not say
this "forgiveness" then comes upon the circumcision; but what saith he?

10 Ver. 9. "Cometh this blessedness then" (which is the greater thing) "upon the
circumcision or upon the uncircumcision?" For now the subject of enquiry is, With whom is
this good and great thing to be found; is it with the circumcision or with the
uncircumcision? And notice its superiority! For he shows that it is so far from shunning
the uncircumcision, that it even dwelt gladly with it before the circumcision. For since
he that pronounced it blessed was David, who was himself also in a state of circumcision,
and he was speaking to those in that state, see how eagerly Paul contends for applying
what he said to the uncircumcised. For after joining the ascription of blessedness to
righteousness, and showing that they are one and the same thing, he enquires how Abraham
came to be righteous. For if the ascription of blessedness belong to the righteous, and
Abraham was made righteous, let us see how he was made righteous, as uncircumcised or
circumcised? Uncircumcised, he says.

11 "For we say that faith was reckoned to Abraham for righteousness." After mentioning the
Scripture above (for he said, "What saith the Scripture? Abraham believed in God, and it
was counted unto him for righteousness,") here he goes on to secure also the judgment of
the speakers, and shows that justification took place in the uncircumcision. Then from
these grounds he solves another objection which is starting up. For if when in
uncircumcision, one might say he was justified, to what purpose was the circumcision
brought in? Ver. 11. "He received it," he says, "a sign and seal of the righteousness that
was by the faith, which he had being yet uncircumcised." 12 See you how he shows the Jews
to be as it were of the class of parasites (i.e. guests), rather than those in
uncircumcision, and that these were added to the others? For if he was justified and
crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father
first of the uncircumcised, which through faith appertain to him, and then of those in the
circumcision. For he is a forefather of two lines. See you faith lightening up? for till
it came the patriarch was not justified. See you the uncircumcision offering no hindrance?
for he was uncircumcised, yet was not hindered from being justified. The circumcision
therefore is behind the faith. And why wonder that it is behind the faith, when it is even
behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even
so far as the sign is to the reality of which it is the sign; for instance, as the seal is
to the soldier. (See Hom. iii. on 2 Cor. at the end. And why, he says, did he want a seal
then? He did not want it himself. For what purpose then did he receive it? With a view to
his being the father alike of them that believe in uncircumcision and in circumcision. But
not of those in circumcision absolutely: wherefore he goes on to say, "To them who are not
of the circumcision only.

13 For if to the uncircumcised, it is not in that he is uncircumcised that he is their
father, although justified in uncircumcision; but in that they imitated his faith; much
less is it owing to circumcision that he is the forefather of those in the state of
circumcision, unless faith also be added. For he says that the reason of his receiving
circumcision was that either of us two parties might have him for a forefather, and that
those in the uncircumcision might not thrust aside those in the circumcision. See how the
former had him for their forefather first. Now if the circumcision be of dignity owing to
its preaching righteousness, the uncircumcision even hath no small preeminence in having
received it before the circumcision. Then wilt thou be able to have him as a forefather
when thou walkest in the steps of that faith, and art not contentious, nor a causer of
division in bringing in the Law. What faith? tell me.

14 Ver. 12. "Which he had being yet uncircumcised." 15 Here again he lays low the lofty
spirit of the Jews by reminding them of the time of the justification. And he well says,
"the steps," that you as well as Abraham may believe in the resurrection of bodies that
are dead. For he also displayed his faith upon this point. And so if you reject the
uncircumcision, be informed for certain that the circumcision is of no more use unto you.
For if you follow not in the steps of his faith, though you were ten thousand times in a
state of circumcision, you will not be Abraham's offspring. For even he received the
circumcision for this end, that the man in a state of uncircumcision might not cast thee
off. Do not then demand this of him too. For it was you whom the thing was to be an
assistance to, not he. But he calls it a sign of the righteousness. And this also was for
thy sake, since now it is not even this: for thou then wert in need of bodily signs, but
now there is no need of them. "And was it not possible," one might say, "from his faith to
learn the goodness of his soul? Yes, it was possible but thou stoodest in need of this
addition also.

16 For since thou didst not imitate the goodness of his soul, and wert not able to see it,
a sensible circumcision was given thee, that, after having become accustomed to this of
the body, thou mightest by little and little be led on to the true love of wisdom in the
soul also, and that having with much seriousness received it as a very great privilege,
thou mightest be instructed to imitate and revere thine ancestor. This object then had God
not only in the circumcision, but in all the other rites. the sacrifices, I mean, and the
sabbath, and feasts. Now that it was for thy sake that he received the circumcision, learn
from the sequel. For after saying that he received a sign and a seal, he gives the reason
also as follows. That he might be the father of the circumcision-to those who received the
spiritual circumcision also, since if you have only this (i.e. the carnal), no farther
good will come to you. For this is then a sign, when the reality of which it is the sign
is found with thee, that is, faith; since if thou have not this, the sign to thee has no
longer the power of a sign, for what is it to be the sign of? or what the seal of, when
there is nothing to be sealed? much as if you were to show one a purse with a seal to it,
when there was nothing laid up within.

17 And so the circumcision is ridiculous if there be no faith within. For if it be a sign
of righteousness, but you have not righteousness, then you have no sign either. For the
reason of your receiving a sign was that you might seek diligently for that reality
whereof you have the sign: so that if you had been sure of diligently seeking thereafter
without it, then you had not needed it. But this is not the only thing that circumcision
proclaims, namely righteousness, but righteousness in even an uncircumcised man.
Circumcision then does but proclaim, that there is no need of circumcision. 18 Ver. 14.
"For if they which are of the Law be heirs, faith is made void, and the promise made of
none effect." 19 He had shown that faith is necessary, that it is older than circumcision,
that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it
was necessary: if one being uncircumcised was justified, it is older: if the knowledge of
sin is by the Law and yet it was without the Law made evident, it is more mighty: if it
has testimony borne to it by the Law, and establisheth the Law, it is not opposed to it,
but friendly and allied to it. Again, be shows upon other grounds too that it was not even
possible by the Law to attain to the inheritance, and after having matched it with the
circumcision, and gained it the victory, he brings it besides into contrast with the Law
in these words, "For if they which are of the Law be heirs, faith is made void. To prevent
them anyone from saying that one may have faith and also keep up the Law, he shows this to
be impracticable. For he that clings to the Law, as if of saving force, does disparagement
to faith's power; and so he says, "faith is made void," that is, there is no need of
salvation by grace. For then it cannot show forth its own proper power; "and the promise
is made of none effect. This is because the Jew might say, What need have I of faith? If
then this held, the things that were promised, would be taken away along with faith.

20 See how in all points he combats with them from the early times and from the Patriarch.
For having shown from thence that righteousness and faith went together in the
inheritance, he now shows that the promise did likewise. For to prevent the Jew from
saying, What matters it to me if Abraham was justified by faith? Paul says, neither can
what you are interested with, the promise of the inheritance, come into effect apart from
it: which was what scared them most. But what promise is he speaking of? That of his being
"the heir of the world," and that in him all should be blessed. And how does he say that
this promise is made of none effect? 21 Ver. 15. "Because the Law worketh wrath: for where
no Law is, there is no transgression." Now if it worketh wrath, and renders them liable
for transgression, it is plain that it makes them so to a curse also. But they that are
liable under a curse, and punishments, and transgression, are not worthy of inheriting,
but of being punished and rejected. What then happens? faith comes, drawing on it the
grace, so that the promise comes into effect. For where grace is, there is a remitting,
and where remitting is, there is no punishment. Punishment then being removed, and
righteousness succeeding from faith, there is no obstacle to our becoming heirs of the
promise. Ver. 16. "Therefore it is of faith," he says, "that it might be by grace; to the
end the promise might be sure to all the seed."

22 You see that it is not the Law only that faith establisheth, but the promise of God
also that it will not allow to fall to the ground. But the Law, on the other hand, by
being kept to unseasonably, makes even the faith of none effect, and hindereth the
promise. By this he shows that faith, so far from being superfluous, is even necessary to
that degree, that without it there is no being saved. For the Law worketh wrath, as all
have transgressed it. But this doth not even suffer wrath to arise at all: for "where no
Law is," he says, "there is no transgression. Do you see how he not only does away with
sin after it has existed, but does not even allow it to be produced? And this is why he
says "by grace. For what end? Not with a view to their being put to shame, but to the end
that the promise might be sure to all the seed. Here he lays down two blessings, both that
the things given are sure, and also that they are to all the seed, so gathering in those
of the Gentiles, and showing that the Jews are without, if they contend against the faith.
For this is a surer thing than that. For faith doeth thee no hurt (be not contentious),
but even now thou art in danger from the Law, it preserves thee. Next having said, "to all
the seed," he defines what seed he meaneth.

23 That which is of faith, he says, so blending with it their relationship to the
Gentiles, and showing that they must not be proud of Abraham who do not believe as he did.
And see a third thing which faith effected besides. It makes the relationship to that
righteous man more definite (akri beste ran), and holds him up as the ancestor of a more
numerous issue. And this is why he does not say merely Abraham, but "our father," ours who
believe. Then he also seals what he has said by the testimony- 24 Ver. 17. "As it is
written," he says, "I have made thee a father of many nations." Do you observe that this
was ordered by Providence from of old? What then, he means, does He say this on account of
the Ishmaelites, or of the Amalekites, or of the Hagarenes? This however, as he goes on he
proves more distinctly not to be said of these. But as yet he presses forward to another
point, by which means he proves this very thing by defining the mode of the relationship,
and establishing it with a vast reach of mind. What then does he say? "Before (or,
answering to, katenant Him Whom he believed, even God."

25 But his meaning is something of this sort, as God is not the God of a part, but the
Father of all, so is he also. And again, as God is a father not by way of the relationship
of nature, but by way of the affiance of faith, so is he also inasmuch as it is obedience
that makes him father of us all. For since they thought nothing of this relationship, as
clinging to that grosser one, he shows that this is the truer relationship by lifting his
discourse up to God. And along with this he makes it plain that this was the reward of
faith that he received. Consequently, if it were not so, and he were the father of all the
dwellers upon earth, the expression before (or answering to) would be out of place, while
the gift of God would be curtailed. For the "before," is equivalent to "alike with. Since
where is the marvel, pray, in a man's being the father of those sprung from himself? This
is what is every man's lot. But the extraordinary thing is, that those whom by nature he
had not, them he received by the gift of God. And so if thou wouldest believe that the
patriarch was honored, believe that he is the father of all. But after saying, "before Him
Whom he believed, even God," he does not pause here, but goes on thus;

26 "Who quickeneth the dead, and calleth those things which be not as though they were,"
so laying beforehand his foundations for discoursing upon the resurrection. And it was
serviceable also to his present purpose. For if He could "quicken the dead" and bring in
"those things that were not as though they were," then could He also make those who were
not born of him to be his children. And this is why he does not say, bringing in the
things which are not, but calling them, so showing the greater ease of it. For as it is
easy to us to call the things which are by name, so to Him it is easy, yea, and much
easier to give a subsistence to things that are not. But after saying, that the gift of
God was great and unspeakable, and having discoursed concerning His power, he shows
farther that Abraham's faith was deserving of the gift, that you may not suppose him to
have been honored without reason. And after raising the attention of his hearers to
prevent the Jew from clamoring and making doubts, and saying, "And how is it possible for
those who are not children to become children? he passes on to speak of the patriarch, and
says,

27 Ver. 18. "Who against hope believed in hope, that he might become the father of many
nations, according to that which was spoken, So shall thy seed be." How was it that he
"believed in hope against hope?" It was against man's hope, in hope which is of God. (For
he is showing the loftiness of the action, and leaving no room for disbelieving what is
said.) Things which are contrary to one another, yet faith blends them together. But if he
were speaking about such as were from Ishmael, this language would be superfluous: for it
was not by faith but by nature that they were begotten. But he bringeth Isaac also before
us. For it was not concerning those nations that he believed, but concerning him who was
to be from his barren wife. If then it be a reward to be father of many nations, it would
be so of those nations clearly of whom he so believed. For that you may know that he is
speaking of them, listen to what follows.

28 Ver. 19. "And being not weak in faith, he considered his own body now dead." Do you see
how he gives the obstacles, as well as the high spirit of the righteous man which
surmounts all? "Against hope," he says, was that which was promised: this is the first
obstacle. For Abraham had no other person who had received a son in this way to look to.
They that were after him looked to him, but he to no one, save to God only. And this is
why he said, "against hope." Then, "his body now dead." This is a second. And, "the
deadness of Sarah's womb." This is a third, aye and a fourth obstacle. Ver. 20. "But he
staggered not at the promise of God through unbelief." 29 For God neither gave any proof
nor made any sign, but there were only bare words promising such things as nature did not
hold out any hopes of. Yet still he says, "he staggered not." He does not say, "He did not
disbelieve," but, "He staggered not," that is, he neither doubted nor hesitated though the
hindrances were so great. From this we learn, that if God promise even countless
impossibilities, and he that heareth doth not receive them, it is not the nature of things
that is to blame, but the unreasonableness of him who receiveth them not. "But was strong
in faith." See the pertinacity of Paul. For since this discourse was about them that work
and them that believe, he shows that the believer works more than the other, and requires
more power, and great strength, and sustains no common degree of labor. For they counted
faith worthless, as having no labor in it. Insisting then upon this, he shows that it is
not only he that succeeds in temperance, or any other virtue of this sort, but he that
displays faith also who requires even greater power. For as the one needs strength to beat
off the reasonings of intemperance, so hath the faithful also need of a soul endued with
power, that he may thrust aside the suggestions of unbelief. How then did he become
"strong?" By trusting the matter, he replies, to faith and not to reasonings: else he had
fallen. But how came he to thrive in faith itself? By giving glory to God, he says.

30 Ver. 21. "And being fully persuaded that what He had promised, He was able also to
perform." 31 Abstaining then from curious questionings is glorifying God, as indulging in
them is transgressing. But if by entering into curious questions, and searching out things
below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's
generation, shall we suffer to the utmost for our insolence. For if the type of the
resurrection is not to be searched into, much less those untterable and awestriking
subjects. And he does not use file word "believed" merely, but, "being fully persuaded.
For such a thing is faith, it is clearer than the demonstration by reasons, and persuades
more fully. For it is not possible for another reasoning succeeding to it to shake it
afterwards. He indeed that is persuaded with words may have his persuasion altered too by
them. But he that stays himself upon faith, hath henceforward fortified his hearing
against words that may do hurt to it. Having said then, that he was justified by faith, he
shows that he glorified God by that faith; which is a thing specially belonging to a good
life. For, "Let your light so shine before men, that they may see your good works, and
glorify your Father Which is in heaven. (Matt. v. 16. But lo! this is shown also to belong
to faith! Again, as works need power, so doth faith. For in their case the body often
shareth the toil, but in the faith the well-doing belongeth to the soul alone.

32 And so the labor is greater, since it has no one to share the struggles with it. Do you
observe how he shows that all that belonged to works attached to faith in a far greater
degree, as having whereof to glory before God,-requiring power and labor,-and again,
glorifying God? And after saying, that "what He had promised, He is able also to perform,"
he seems to me to speak beforehand of things to come. For it is not things present merely
that He promises, but also things to come. For the present are a type of the other. It is
then a sign of a weak, little, and pitiful mind not to believe. And so when any make faith
a charge against us, let us make want of faith a charge against them in return, as
pitiful, and little-minded, and foolish, and weak, and no better in disposition than
asses. For as believing belongs to a lofty and high-born soul, so disbelieving doth to a
most unreasonable and worthless one, and such as is sunken drowsily (katenhnegmenhj) into
the senselessness of brutes. Therefore having left these, let us imitate the Patriarch,
and glorify God as he gave Him glory. And what does it mean, gave Him glory? He held in
mind His majesty, His boundless power. And having formed a just conception of Him, he was
also "fully persuaded" about His promises.

33 Let us then also glorify Him by faith as well as by works, that we may also attain to
the reward of being glorified by Him. "For them that glorify Me, I will glorify" (1 Sam.
ii. 30), He says: and indeed, if there were no reward, the very privilege of glorifying
God were itself a glory. For if men take a pride in the mere fact of speaking eulogies of
kings, even if there be no other fruit of it; consider how glorious it must be, that our
Lord is glorified by us: as again, how great a punishment to cause Him to be by our means
blasphemed. And yet this very being glorified, He wisheth to be brought about for our
sakes, since He doth not need it Himself. For what distance dost thou suppose to be
between God and man? as great as that between men and worms? or as great as between Angels
and worms? But when I have mentioned a distance even thus great, I have not at all
expressed it: since to express its greatness is impossible. Would you, now, wish to have a
great and marked reputation among worms? Surely not. If then thou that lovest glory,
wouldest not wish for this, how should He Who is far removed from this passion, and so
much farther above us, stand in need of glory from thee? Nevertheless, free from the want
of it as He is, still He saith that He desireth it for thy sake.

34 For if He endured for thy sake to become a slave, why wonder that He upon the same
ground layeth claim to the other particulars also? For He counts nothing unworthy of
Himself which may be conducive to our salvation. Since then we aware of this, let us shun
sin altogether, because by reason of it He is blasphemed. For it says, "flee from sin, as
from the face of a serpent: if thou comest too near unto it, it will bite thee" (Ecclus.
xxi. 2): for it is not it that comes to us, but we that desert to it. God has so ordered
things that the Devil should not prevail over us by compulsion (Gr. tyranny): since else
none would have stood against his might. And on this account He set him a distant abode,
as a kind of robber and tyrant. And unless he find a person unarmed and solitary for his
assaults, he doth not venture to attack him. Except he see us travelling by the desert, he
has not the courage to come near us. But the desert and place of the Devil is nothing else
than sin. We then have need of the shield of faith, the helmet of salvation, the sword of
the Spirit, not only that we may not get evil intreated, but that ever should he be minded
to leap upon us, we may cut off his head.

35 Need we have of continual prayer that he may be bruised under our feet, for he is
shameless and full of hardihood, and this though he fights from beneath. But yet even so
he gets the victory: and the reason is, that we are not earnestly set upon being above his
blows. For he has not even the power to lift himself very high, but he trails along upon
the ground. And of this the serpent is a type. But if God set him in that rank from the
beginning, much more will He now. But if thou dost not know what fighting from beneath may
be, I also will try to explain to thee the manner of this war. What then may this fighting
"from beneath" (John viii. 23) be? It is standing upon the lower things of the world to
buffet us, such as pleasure and riches and all the goods of this life. And for this
reason, whoever he seeth flying toward heaven, first, he will not even be able to leap so
far. Secondly, even if he should attempt he will speedily fall. For he hath no feet; be
not afraid: he hath no wings; fear not. He trails upon the earth, and the things of the
earth. Do thou then have naught in common with the earth, and thou wilt not need labor
even. For he hath not any knowledge of open fight: but as a serpent he hideth him in the
thorns, nestling evermore in the "deceitfulness of riches. (Matt. xiii. 22.

36 And if thou wert to cut away the thorns, he will easily be put to flight, being
detected: and if thou knowest how to charm him with the inspired charms he will
straightway be struck. For we have, we surely have, spiritual charms, even the Name of our
Lord Jesus Christ and the might of the Cross. This charm will not only bring the serpent
out of his lurking places, and cast him into the fire (Acts xxviii. 5), but even wounds it
healeth. But if some that have said this Name have not been healed, it came of their own
little faith, and was not owing to any weakness in what they said. For some did throng
Jesus and press. Him (Luke viii. 44, Luke viii. 45), and got no good therefrom. But the
woman with an issue, without even touching His Body, but merely the hem of His garment,
stanched a flux of blood of so long standing. (So St. Aug. Serm. LXII. iii. 4, P. 124 O.
T. This Name is fearful alike to devils, and to passions, and to diseases. In this then
let us find a pleasure, herewith let us fortify ourselves. It was thus Paul waxed great,
and yet he was of the like nature with ourselves, so the whole choir of the Disciples. But
faith had made him a perfectly different person, and so much did it abound in them, that
even their garments had great force. (Acts xix. 12.

37 What excuse then shall we deserve, if even the shadows and the garments of those men
drave off death (Acts v. 15), but our very prayers do not so much as bring the passions
down? What is the reason of it? Our temper is widely different. For what nature gives, is
as much ours as theirs. For he was born and brought up just as we are, and dwelt upon the
earth and breathed the air, as we do. But in other points he was far greater and better
than we are, in zeal, in faith, and love. Let us then imitate him. Let us allow Christ to
speak through us. He desireth it more than we do: and by reason of this, He prepared this
instrument, and would not have it remain useless and idle, but wisheth to keep it ever in
hand. Why then dost thou not make it serviceable for the Maker's hand, but lettest it
become unstrung, and makest it relaxed through luxury, and unfittest the whole harp for
His use, when thou oughtest to keep the members of it in full stretch, and well strung,
and braced with spiritual salt. For if Christ see our soul thus attuned, He will send
forth His sounds even by it. And when this taketh place, then shalt thou see Angels
leaping for joy, (skirtwntaj) and Archangels too, and the Cherubim.

38 Let us then become worthy of His spotless hands. Let us invite Him to strike even upon
our heart. For He rather needeth not any inviting. Only make it worthy of that touch, and
He will be foremost in running unto thee. For if in consideration of their attainments not
yet reached, He runneth to them (for when Paul was not yet so advanced He yet framed that
praise for him) when He seeth one fully furnished, what is there that He will not do? But
if Christ shall sound forth and the Spirit shall indeed light upon us, and we shall be
better than the heaven, having not the sun and the moon fixed in our body, but the Lord of
both sun and moon and angels dwelling in us and walking in us. And this I say, not that we
may raise the dead, or cleanse the lepers, but that we may show forth what is a greater
miracle than all these-charity. For wheresoever this glorious thing shall be there the Son
taketh up His abode along with the Father, and the grace of the Spirit frequenteth. For
"where two or three are gathered together in My Name," it says, "there am I in the midst
of them. (Matt. xviii. 20. Now this is for great affection, and for those that are very
intimate friends, to have those whom they love on either side of them. Who then, he means,
is so wretched as not to wish to have Christ in the midst?

39 We that are at variance with one another! And haply some one may ridicule me and ask,
What is it that you mean? Do you not see that we are all within the same walls, and under
the same enclosure of the Church, standing under the same fold with unanimity; that no one
fighteth, that we be under the same shepherd, crying aloud in common, listening in common
to what is being said, sending up our prayers in common,-and yet mention fighting and
variance? Fighting I do mention, and I am not mad nor out of my sober mind. For I see what
I see, and know that we are under the same fold, and the same shepherd. Yet for this cause
I make the greater lamentation, because, though there are so many circumstances to draw us
together, we are at variance. And what sedition, it will be said, see you here? Here truly
I see none. But when we have broken up, such an one accuses such another, another is
openly insulting, another grudges, another is fraudulent, and rapacious, and violent,
another indulges in unlawful love, another frames countless schemes of deceit. And if it
were possible to open. your souls, then ye would see all things distinctly, and know that
I am not mad.

40 Do you not see in a camp, that when it is peace, men lay down their arms and cross over
unarmed and undefended into the camp of the enemy, but when they are protected with arms,
and with guards and outposts, the nights are spent in watching, and the fires are kept
continually burning, this state of things is no longer peace but war? Now this is what may
be seen among us. For we are on our guard against one another, and fear one another and
talk each of us into his neighbor's ear. And if we see any one else present, we hold our
peace, and draw in all we were going to say. And this is not like men that feel
confidence, but like those that are strictly on their guard. "But these things we do (some
one may say,) not to do wrong, but to escape having it done us. Yea, for this I grieve,
that living as we do among brethren, we need be on our guard against having wrong done us;
and we light up so many fires, and set guards and out-posts! The reason is the prevalence
of falsehood, the prevalence of craft, the prevailing secession of charity, and war
without truce. By this means one may find men that feel more confidence in Gentiles
(Greeks) than in Christians. And yet, how ashamed we ought to be of this; how we ought to
weep and bewail at it!"What then, some may say, is to become of me?

41 such and such an one is of ungainly temper, and vexatious. Where then is your religion
(Gr. philosophy)? where are the laws of the Apostles, which bid us bear one another's
burdens? (Gal. vi. 2. For if you have no notion of dealing well by your brother, when are
you to be able to do so by a stranger? If you have not learnt how to treat a member of
your own self, when are you likely to draw to you any from without, and to knit him to
yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have
sent forth large fountains from mine eyes (Jer. ix. 1), as that Prophet says, seeing as I
do countless enemies upon the plain more galling than those he saw. For he said, upon
seeing the aliens coming against them, "My bowels! I am pained at my bowels. (ib. iv. 19.
But when I see men arrayed under one leader, yet standing against one another, and biting
and tearing their own members, some for money's sake, and some for glory's, and others
quite at random ridiculing and mocking and wounding one another in countless ways, and
corpses too worse treated than those in war, and that it is but the bare name of the
brethren that is now left, myself feel my inability to devise any lament fitting such a
catastrophe as this! Reverence now, oh reverence, this Table whereof we all are partakers!
(1 Cor. x. 16-18.

42 Christ, Who was slain for us, the Victim that is placed thereon! (Heb. xiii. 10.
Robbers when they once partake of salt, cease to be robbers in regard to those with whom
they have partaken thereof; that table changes their dispositions, and men fiercer than
wild beasts it makes gentler than lambs. But we though partakers of such a Table, and
sharers of such food as that, arm ourselves against one another, when we ought to arm
against him who is carrying on a war against all of us, the devil. Yet this is why we grow
weaker and he stronger every day. For we do not join to form in defence against him, but
along with him we stand against each other, and use him as a commander for such hostile
arrays, when it is he alone that we ought to be fighting with. But now letting him pass,
we bend the bow against our brethren only. What bows, you will say? Those of the tongue
and the mouth. For it is not javelins and darts only, but words too, keener far than
darts, that inflict wounds. And how shall we be able to bring this war to an issue? one
will ask. If thou perceivest that when thou speakest ill of thy brother, thou art casting
up mire out of thy mouth, if thou preceivest that it is a member of Christ that thou art
slandering, that thou art eating up thine own flesh (Ps.

43 xxvii. 2), that thou art making the judgment set for thee more bitter (fearful and
uncorrupt as it is), that the shaft is killing not him that is smitten, but thyself that
shot it forth. 44 But he did you some wrong, may be, and injured you? Groan at it, and do
not rail. Weep, not for the wrong done thee, but for his perdition, as thy Master also
wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has
he insulted thee and abused thee? Beseech God for him, that He may speedily become
appeased toward him. He is thy brother, he is a member of thee, the the fruit of the same
pangs as thyself, he has been invited to the same Table. But he only makes fresh assaults
upon me, it may be said. Then is thy reward all the greater for this. On this ground then
there is the best reason for abating one's anger, since it is a mortal wound that he has
received, since the devil hath wounded him. Do not thou then give a further blow, nor cast
thyself down together with him. For so long as thou standest thou hast the means of saving
him also. But if thou dash thyself down by insulting deeds in return, who is then to lift
you both up? Will he that is wounded? Nay, for he cannot, now that he is down. But wilt
thou that art fallen along with him? And how shall thou, that couldest not support thine
own self, be able to lend a hand to another? Stand therefore now nobly, and setting thy
shield before thee, and draw him, now he is dead, away from the battle by thy long-
suffering.

45 Rage hath wounded him, do not thou also wound him, but cast out even that first shaft.
For if we associate with each other on such terms, we shall soon all of us
becomehealthful. But if we arm ourselves against one another, there will be no farther
need even of the devil to our ruin. For all war is an evil, and civil war especially. But
this is a sorer evil than even a civil one, as our mutual rights are greater than those of
citizenship, yea, than of kindred itself. Of old, Abel's brother slew him and shed the
blood of his kinsman. But this murder is more lawless than that, in that the rights of
kinsmanship are greater, and the death a sorer evil. For he wounded the body, but thou
hast whetted thy sword against the soul. "But thou didst first suffer ill. Yes, but it is
not suffering ill, but doing it, that is really suffering ill. Now consider; Cain was the
slayer, Abel was the slain. Who then was the dead? He that after death crieth, (for He
saith, "The voice of thy brother's blood crieth to Me,") (Gen. iv. 10), or he who while he
lived was yet trembling and in fear? He was, assuredly he was, more an object of pity than
any dead man. Seest thou how to be wronged is better, though a man come even to be
murdered? learn that to wrong is worse, though a man should be strong enough even to kill.

46 He smote and cast down his brother, yet the latter was crowned, the former was
punished. Abel was made away with and slain wrongfully, but he even when dead accused
(comp. John v. 45), and convicted and overcame: the other, though alive, was speechless,
and was ashamed, and was con- victed, and effected the opposite of what he intended. For
he made away with him because he saw him beloved, expecting to cast him out of the love
also. Yet he did but make the love more intense, and God sought him more when dead,
saying, "Where is thy brother Abel? (Gen. iv. 9. For thou hast not extinguished the desire
towards him by thine envy, but hast kindled it up the more. Thou hast not lessened his
honor by slaying him, but hast made it the more ample. Yet before this God had even made
him subject to thee, whereas since thou hast slain him, even when dead, he will take
vengeance upon thee. So great was my love towards him. Who then was the condemned person,
the punisher or the punished? He that enjoyed so great honor from God, or he that was
given up to a certain novel and unexpected punishment? Thou didst not fear him (he would
say) while alive, thou shall fear him therefore when dead. Thou didst not tremble when on
the point of thrusting with the sword. Thou shalt be seized, now the blood is shed, with a
continual trembling. While alive he was thy servant, and thou showedst no forbearance to
him.

47 For this reason, now he is dead, he hath become a master thou shalt be afraid of.
Thinking then upon these things, beloved, let us flee from envy, let us extinguish malice,
let us recompense one another with charity, that we may reap the blessings rising from it,
both in the present life and the life which is to come, by the grace and love toward man,
etc. Amen.

HOMILY 9

1 ROM. IV. 23.-"Now it was not written for his sake alone, that it was imputed to him for
righteousness; but for us also, to whom it shall be imputed, if we believe on Him that
raised up Jesus our Lord from the dead." After saying many great things of Abraham, and
his faith, and righteousness, and honor before God, lest the hearer should say, What is
this to us, for it is he that was justified? he places us close to the Patriarch again. So
great is the power of spiritual words. For of one of the Gentiles, one who was recently
come near, one who had done no work, he not only says that he is in nothing inferior to
the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one
must give utterance to the wondrous truth, even much greater. For so noble is our birth,
that his faith is but the type of ours. And he does not say, If it was reckoned unto him,
it is probable it will be also to us, that he might not make it matter of syllogism. But
he speaks in authentic words of the divine law, and makes the whole a declaration of the
Scripture. For why was it written, he says, save to make us see that we also were
justified in this way? For it is the same God Whom we have believed, and upon the same
matters, if it be not in the case of the same persons. And after speaking of our faith, he
also mentions God's unspeakable love towards man, which he ever presents on all sides,
bringing the Cross before us. And this he now makes plain by saying,

2 Ver. 25. "Who was delivered for our offences, and was raised again for our
justification." See how after mentioning the cause of His death, he makes the same cause
likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for
any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how
should He have risen? But if He rose, it is quite plain that He was not a sinner. But if
He was not a sinner, how came He to be crucified?-For others,-and if for others, then
surely he rose again. Now to prevent your saying, How, when liable for so great sins, came
we to be justified? he points out One that blotteth out all sins, that both from Abraham's
faith, whereby he was justified, and from the Saviour's Passion, whereby we were freed
from our sins, he might confirm what he had said. And after mentioning His Death, he
speaks also of His Resurrection. For the purpose of His dying was not that He might hold
us liable to punishment and in condemnation, but that He might do good unto us. For for
this cause He both died and rose again, that He might make us righteous.

3 Chap. v. ver. 1. "Therefore being justified by faith, let us have peace with God through
our Lord Jesus Christ." What does "Let us have peace" mean? Some say, "Let us not be at
variance, through a peevish obstinacy for bringing in the Law." But to me he seems to be
speaking now of our conversation. For after having said much on the subject of faith, he
had set it before righteousness which is by works, to prevent any one from supposing what
he said was a ground for listlessness, he says, "let us have peace," that is, let us sin
no more, nor go back to our former estate. For this is making war with God. And "how is it
possible," saith one, "to sin no more?" How was the former thing possible? For if when
liable for so many sins we were freed from all. by Christ, much more shall we be able
through Him to abide in the estate wherein we are. For it is not the same thing to receive
peace when there had been none, and to keel it when it has been given, since to acquire
surely is harder than to keep. Yet nevertheless the more difficult hath been made easy,
and carried out into effect. That which is the easier thing then will be what we shall
easily succeed in, if we cling to Him who hath wrought even the other for us. But here it
is not the easiness only which he seems to me to hint at, but the reasonableness. For if
He reconciled us when we were in open war with Him, it is reasonable that we should abide
in a state of reconciliation, and give unto Him this reward for that He may not seem to
have reconciled untoward and unfeeling creatures to the Father.

4 Ver. 2. "By Whom also we have access," he says, "by faith unto this grace. (7 mss. add,
unto, etc.) 5 If then He hath brought us near to Himself, when we were far off, much more
will He keep us now that we are near. And let me beg you to consider how he everywhere
sets down these two points; His part, and our part. On His part, however, there be things
varied and numerous and diverse. For He died for us, and farther reconciled us, and
brought us to Himself, and gave us grace unspeakable. But we brought faith only as our
contribution. And so he says," "by faith, unto this grace. What grace is this? tell me. It
is the being counted worthy of the knowledge of God, the being forced from error, the
coming to a knowledge of the Truth, the obtaining of all the blessings that come through
Baptism. For the end of His bringing us near was that we might receive these gifts. For it
was not only that we might have simple remission of sins, that we were reconciled; but
that we might receive also countless benefits. Nor did He even pause at these, but
promised others, namely, those unutterable blessings that pass understanding alike and
language. And this is why he has set them both down also. For by mentioning grace he
clearly points at what we have at present received, but by saying, "And we rejoice in hope
of the glory of God," he unveils the whole of things to come. And he had well said,
"wherein also we stand. For this is the nature of God's grace.

6 It hath no end, it knows no bound, but evermore is on the advance to greater things,
which in human things is not the case. Take an instance of what I mean. A person has
acquired rule and glory and authority, yet he does not stand therein continuously, but is
speedily cast out of it. Or if man take it not from him, death comes, and is sure to take
it from him. But God's gifts are not of this kind; for neither man, nor occasion, nor
crisis of affairs, nor even the Devil, nor death, can come and cast us out of them. But
when we are dead we then more strictly speaking have possession of them, and keep going on
enjoying more and more. And so if thou feel in doubt about those to come; from those now
present, and what thou hast already received, believe in the other also. For this is why
he says, "And we rejoice (kauxwmeqa) in hope of the glory of God," that you may learn,
what kind of soul the faithful ought to have. For it is not only for what hath been given,
but for what is to be given, that we ought to be filled with confidingness, as though it
were already given. For one "rejoices" in what is already given. Since then the hope of
things to come is even as sure and clear as that of what is given, he says that in that
too we in like manner "rejoice. For this cause also he called them glory.

7 For if it contributeth unto God's glory, come to pass it certainly will, though it do
not for our sakes, yet for Him it will. And why am I saying (he means) that the blessings
to come are worthy of being gloried in (kauxhsewj)? Why even the very evils of this time
present are able to brighten up our countenances, and make us find in them even our
repose. Wherefore also he added, 8 Ver. 3. "And not only so, but we glory in tribulations
also." 9 Now, consider how great the things to come are, when even at things that seem to
be distressful we can be elated; so great is God's gift, and such a nothing any
distastefulness in them! For in the case of external goods, the struggle for them brings
trouble and pain and irksomeness along with it; and it is the crowns and rewards that
carry the pleasure with them. But in this case it is not so, for the wrestlings have to us
no less relish than the rewards. For since there were sundry temptations in those days,
and the kingdom existed in hopes, the terrors were at hand, but the good things in
expectation, and this unnerved the feebler sort, even before the crowns he gives them the
prize now, by saying that we should "glory even in tribulations. And what he says is not
"you should glory," but we glory, giving them encouragement in his own person. Next since
what he had said had an appearance of being strange and paradoxical, if a person who is
struggling in famine, and is in chains and torments, and insulted, and abused, ought to
glory, he next goes on to confirm it. And (what is more), he says they are worthy of being
gloried in, not only for the sake of those things to come, but for the things present in
themselves For tribulations are in their own selves a goodly thing. How so? It is because
they anoint us unto patient abiding.

10 Wherefore after saying we glory in tribulations, he has added the reason, in these
words, "Knowing that tribulation worketh patience. Notice again the argumentative spirit
of Paul, how he gives their argument an opposite turn. For since it was tribulations above
all that made them give up the hopes of things to come, and which cast them into
despondency, he says that these are the very reasons for confidingness, and for not
desponding about the things to come, for "tribulation," he says, "worketh patience." 11
Ver. 4, 5. "And patience experience, and experience hope; and hope maketh not ashamed." 12
Tribulations; that is, are so far from confuting these hopes, that they even prove them.
For before the things to come are realized, there is a very great fruit which tribulation
hath-patience; and the making of the man that is tried, experienced. And it contributes in
some degree too to the things to come, for it gives hope a vigor within us, since there is
nothing that so inclines a man to hope for blessings as a good conscience. Now no man that
has lived an upright life is unconfiding about things to come, as of those who have been
negligent there are many that, feeling the burden of a bad conscience, wish there were
neither judgment nor retribution. What then? do our goods lie in hopes? Yes, in hopes-but
not mere human hopes, which often slip away, and put him that hoped to shame; when some
one, who was expected to patronize him, dies, or is altered though he lives. No such lot
is ours: our hope is sure and unmoveable. For He Who hath made the promise ever liveth,
and we that are to be the enjoyers of it, even should we die, shall rise again, and there
is absolutely nothing which can put us to shame, as having been elated at random, and to
no purpose, upon unsound hopes.

13 Having then sufficiently cleared them of all doubtfulness by these words of his, he
does not let his discourse pause at the time present, but urges again the time to come,
knowing that there were men of weaker character, who looked too for present advantages,
and were not satisfied with these mentioned. And so he offers a proof for them in
blessings already given. For lest any should say, But what if God be unwilling to give
them to us? For that He can, and that He abideth and liveth, we all know: but how do we
know, that He is willing, also, to do it? From the things which have been done already.
"What things done? The Love which He hath shown for us. In doing what? some may say. In
giving the Holy Ghost. Wherefore after saying "hope maketh not ashamed," he goes on to the
proof of this, as follows:

14 "Because the love of God is," he does not say "given, "but "shed abroad in our hearts,"
so showing the profusion of it. That gift then, which is the greatest possible, He hath
given; not heaven and earth and sea, but what is more precious than any of these, and hath
rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is
this gift? The Holy Spirit. Now had He not been willing to present us after our labors
with great crowns, He would never have given us such mighty gifts before our labors. But
now the warmth of His Love is hence made apparent, that it is not gradually and little by
little that He honors us; but He hath shed abroad the full fountain of His blessings, and
this too before our struggles. And so, if thou art not exceedingly worthy, despond not,
since thou hast that Love of thy Judge as a mighty pleader for thee. For this is why he
himself by saying, "hope maketh not ashamed," has ascribed everything not to our well-
doings, but to God's love. But after mentioning the gift of the Spirit, he again passes to
the Cross, speaking as follows:

15 Ver. 6-8. "For while we were yet without strength, Christ in due time died for the
ungodly. For scarcely for a righteous man will one die: yet pervadenture for a good man
some would even dare to die. But God commendeth His love towards us." Now what he is
saying is somewhat of this kind. For if for a virtuous man, no one would hastily choose to
die, consider thy Master's love, when it is not for virtuous men, but for sinners and
enemies that He is seen to have been crucified-which he says too after this, "In that, if
when we were sinners Christ died for us," Ver. 9, 10. "Much more then, being now justified
by His Blood, we shall be saved from wrath through Him. For if, when we were enemies, we
were reconciled to God by the death of His Son, much more, being reconciled, we shall be
saved by His life."

16 And what he has said looks indeed like tautology, but it is not to any one who
accurately attends to it. Consider then. He wishes to give them reasons for confidence
respecting things to come. And first he gives them a sense of shame from the righteous
man's decision, when he says, that he also "was fully persuaded that what God had promised
He was able also to perform; and next from the grace that was given; then from the
tribulation, as sufficing to lead us into hopes; and again from the Spirit, whom we have
received. Next from death, and from our former viciousness, he maketh this good. And it
seems indeed, as I said, that what he had mentioned was one thing, but it is discovered to
be two, three, and even many more. First, that "He died: second, that it was "for the
ungodly; third, that He "reconciled, saved, justified" us, made us immortal, made us sons
and heirs. It is not from His Death then only, he says, that we draw strong assertions,
but from the gift which was given unto us through His Death. And indeed if He had died
only for such creatures as we be, a proof of the greatest love would what He had done be!
but when He is seen at once dying, and yielding us a gift, and that such a gift, and to
such creatures, what was done casts into shade our highest conceptions, and leads the very
dullest on to faith.

17 For there is no one else that will save us, except He Who so loved us when we were
sinners, as even to give Himself up for us. Do you see what a ground this topic affords
for hope? For before this there were two difficulties in the way of our being saved; our
being sinners, and our salvation requiring the Lord's Death, a thing which was quite
incredible before it took place, and required exceeding love for it to take place. But now
since this hath come about, the other requisites are easier. For we have become friends,
and there is no further need of Death. Shall then He who hath so spared his enemies as not
to spare His Son, fail to defend them now they are become friends, when He hath no longer
any need to give up his Son? For it is either because a person does not wish it, or
because though he may wish it perhaps, yet he is unable to do it, that he does not save.
Now none of these things can be said of God. For that He is willing is plain from His
having given up His Son. But that He is able also is the very thing He proved likewise,
from the very fact of His having justified men who were sinners. What is there then to
prevent us any more from obtaining the things to come? Nothing!

18 Then again, lest upon hearing of sinners, and enemies, and strengthless ones, and
ungodly, thou shouldest be inclined to feel abashed and blush; hear what he says. 19 Ver.
11. "And not only so, but we also joy in God through our Lord Jesus Christ, by Whom we
have now received the atonement." What meaneth the "not only so?" Not only were we saved,
he means, but we even glory for this very reason, for which some suppose we ought to hide
our faces. For, for us who lived in so great wickedness to be saved, was a very great mark
of our being exceedingly beloved by Him that saved us. For it was not by angels or
archangels, but by His Only-begotten Son Himself, that He saved us. And so the fact of His
saving us, and saving us too when we were in such plight, and doing it by means of His
Only-begotten, and not merely by His Only-begotten, but by His Blood, weaves for us
endless crowns to glory in. For there is not anything that counts so much in the way of
glory and confidence, as the being treated as friends (fileisqai) by God, and finding a
Friend (filein) in Him that loveth (agapwuta) us. This it is that maketh the angels
glorious, and the principalities and powers. This is greater than the Kingdom, and so Paul
placed it above the Kingdom. For this also I count the incorporeal powers blessed, because
they love Him, and in all things obey Him. And on this score the Prophet also expressed
his admiration at them. "Ye that excel in strength, that fulfil His Word." (Ps. ciii. 20.)
And hence too Isaiah extolleth the Seraphim, setting forth their great excellency from
their standing near that glory, which is a sign of the greatest love.

20 Let us then emulate the powers above, and be desirous not only of standing near the
throne, but of having Him dwelling in us who sitteth upon the Throne. He loved us when we
hated Him, and also continueth to love us. "For He maketh His sun to rise on the evil and
on the good and sendeth rain on the just and on the unjust. (Matt. v. 45. As then He
loveth us, do thou love Him. For He is our Friend (filei gar). And how cometh it, some
will say, that one who is our Friend threateneth hell, and punishment, and vengeance? It
is owing to His loving us alone. For all He doeth and is busied with, is with a view to
strike out thy wickedness, and to refrain with fear, as with a kind of bridle, thy
inclinableness to the worse side, and by blessings and by pains recovering thee from thy
downward course, and leading thee up to Him, and keeping thee from all vice, which is
worse than hell. But if thou mockest what is said, and wouldest rather live continually in
misery, than be punished for a single day, it is no marvel. For this is but a sign of thy
unformed judgment (atelouslnwmhj), drunkenness, and incurable disorder.

21 Since little children even when they see the physician going to apply burning or the
knife, flee and leap away screaming and convulsed, and choose to have a continual sore
eating into their body, rather than to endure a temporary pain, and so enjoy health
afterwards. But those who have come to discretion, know that to be diseased is worse than
submitting to the knife, as also to be wicked is worse than to be punished. For the one is
to be cured and to be healthy, the other to ruin one's constitution and to be in continual
feebleness. Now that health is better than feebleness, surely is plain to every one.
Thieves then ought to weep not when they have their sides pierced through, but when they
pierce through walls and murder. For if the soul be better than the body (as it is), when
the former is ruined there is more reason to groan and lament; but if a man does not feel
it, so much the more reason to bewail it. For those that love with an unchastened love
ought to be more pitied than those who have a violent fever, and those that are drunken,
than those that are undergoing torture. But if these are more painful (some may say), how
come we to give them the preference? Because there are many of mankind, who, as the
proverb saith, like the worse, and they choose these, and pass by the better.

22 And this one may see happening as well in victuals as in forms of government, in
emulous aims of life too, and in the enjoyment of pleasure, and in wives, and in houses,
and in slaves, and in lands, and in the case of all other things. For which is more
pleasurable pray, cohabiting with women or with males? with women or with mules? Yet still
we shall find many that pass over women, and cohabit with creatures void of reason, and
abuse the bodies of males. Yet natural pleasures are greater than unnatural ones. But
still many there are that follow after things ridiculous and joyless, and accompanied with
a penalty, as if pleasurable. Well but to them, a man may say, these things appear so. Now
this alone is ground enough to make them miserable, that they think those things to be
pleasurable which are not so. Thus they assume punishment to be worse than sin which it is
not, but just the contrary. Yet, if it were an evil to the sinner, God would not have
added evils to the evil; for He that doeth everything to extinguish evil, would not have
increased it. Being punished then is no evil to the man who has done wrong, but not being
punished, when in that plight, is evil, just as for the infirm not to be cured. (Plat.
Gorg. p. 478, sqq. For there is nothing so evil as extravagant desire.

23 And when I say, extravagant, I mean that of luxury, and that of ill-placed glory, and
that of power, and in general that of all things which go beyond what is necessary. For
such is he who lives a soft and dissolute life, who seems to be the happiest of men, but
is the most wretched, as superinducing upon his soul harsh and tyrannical sovereigns. For
this cause hath God made the present a life of labor to us, that He may rid us of that
slavery, and bring us into genuine freedom. For this cause He threatened punishment, and
made labors a part of our portion in life, so muzzling our vaunting spirit. In this way
the Jews also, when they were fettered to the clay and brick making, were at once self-
governed, and called continually upon God. But when they were in the enjoyment of freedom,
then they murmured, and provoked the Lord, and pierced themselves through with countless
evils. What then, it may be said, will you say to those frequent instances of men being
altered for the worse by tribulations? Why, that this is no effect of tribulation, but of
their own imbecility. For neither if a man had a weak stomach and could not take a bitter
medicine which would act as a purgative, but was made even worse by it, would it be the
drug we should find fault with, but the weakness of the part, as we should therefore here
too with the yieldingness of temper.

24 For he who is altered so by tribulation, is much more likely to be affected in this way
by laxity. If he fails even when splinted, (or tied) (this is what affliction is), much
more will he when the bandage is removed. If when braced up he is altered, much more when
in a state of tumor (xaunoumenoj). And how am I, one may ask, to keep from being so
altered by tribulation? Why, if thou reflectest that, wish it or not, thou wilt have to
bear the thing inflicted: but if thou dost it with a thankful spirit, thou wilt gain very
greatly thereby but if thou art indignant at it, and ragest and blasphemest, thou wilt not
make the calamity lighter, but thou wilt render its wave more troublous. By feeling then
in this way, let us turn what is necessary into a matter of our own choice. What I mean is
this-suppose one has lost his own son, another all his property: if you reflect that it is
not in the nature of things for what has taken place to be undone; while it is to gain
fruit from the misfortune, though irremediable, even that of bearing the circumstance
nobly; and if instead of using blasphemous words, thou wert to offer up words of
thanksgiving to the Lord, so would evils brought upon thee against thy will become to thee
the good deeds of a free choice. Hast thou seen a son taken prematurely away? Say, "the
Lord hath given, the Lord hath taken away.

25 Do you see your fortune exhausted? Say, "naked came I out of my mother's womb, and
naked shall I return thither. (Job. i. 21. Do you see evil men faring well, and just men
faring ill and undergoing ills without number, and dost thou not know where to find the
cause? Say, "I became even as it were a beast before Thee. Yet I am ever with Thee. (Ps.
lxxiii. 22. But if thou wilt search out the cause, reflect that He has fixed a day in
which He will judge the world, and so you will throw off perplexity, for then every man
will meet his deserts, even as Lazarus and the rich man. Call to mind the Apostles, for
they too rejoiced at being scourged, at being driven about and undergoing numberless
sufferings, because they were "counted worthy to suffer shame for His Name's sake. (Acts
v. 41. And do thou, then, if thou art sick, bear it nobly, and own thyself indebted to God
for it, and thou shall receive the same reward with them. But how, when in feebleness and
pain, art thou to be able to feel grateful to the Lord? Thou wilt if thou lovest Him
sincerely. For if the Three Children who were thrown into the furnace, and others who were
in prisons, and in countless other evils, ceased not to give thanks, much more will they
who are in a state of disease, be able to do this.

26 For there is not, assuredly there is not, anything which vehement desire doth not get
the better of. But when the desire is even that of God, it is higher than anything, and
neither fire, nor the sword, nor poverty, nor infirmity, nor death, nor aught else of the
kind appeareth dreadful to one who hath gotten this love, but scorning them all, he will
fly to heaven, and will have affections no way inferior to those of its inhabitants,
seeing nothing else, neither heaven, nor earth, nor sea, but gazing only at the one Beauty
of that glory. And neither the vexations of this life present will depress him, nor the
things which are goodly and attended with pleasure elate him or puff him up. Let us then
love with this love (for there is not anything equal unto it) both for the sake of things
present and for the sake of things to come. Or rather, more than for these, for the nature
of the love itself. For we shall be set free both from the punishments of this life and of
that which is to come, and shall enjoy the kingdom. Yet neither is the escape from hell,
nor the fruition of the kingdom, anything great in comparison of what is yet to be said.
For greater than all these things is it to have Christ our beloved at once and our lover.
For if when this happens with men it is above all pleasure;

27 when both happen from God, what language or what thought is able to set before one the
blessedness of this soul? There is none that can, save the experience of it only. That
then we may by experience come to know what is this spiritual joy, and life of
blessedness, and untold treasure of good things, let us leave everything to cling to that
love, with a view as well to our own joy as to the glory of God. For unto Him is the glory
and power, with His Only-begotten, and the Holy Ghost, now, and ever, and unto all ages
evermore. Amen.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 10

1 ROM. V. 12.-"Wherefore as by one man sin entered into the world, and death by sin, and
so death passed upon (dihlqen 6 mss. eij...) all men, for that all have sinned." As the
best physicians always take great pains to discover the source of diseases, and go to the
very fountain of the mischief, so doth the blessed Paul also. Hence after having said that
we were justified, and having shown it from the Patriarch, and from the Spirit, and from
the dying of Christ (for He would not have died unless He intended to justify), he next
confirms from other sources also what he had at such length demonstrated. And he confirms
his proposition from things opposite, that is, from death and sin. How, and in what way?
He enquires whence death came in, and how it prevailed. How then did death come in and
prevail? "Through the sin of one." But what means, "for that all have sinned?" This; he
having once fallen, even they that had not eaten of the tree did from him, all of them,
become mortal.

2 Ver. 13. "For until the Law sin was in the world, but sin is not imputed where there is
no law." 3 The phrase "till the Law" some think he used of the time before the giving of
the Law-that of Abel, for instance, or of Noah, or of Abraham-till Moses was born. What
was the sin in those days, at this rate? some say he means that in Paradise. For hitherto
it was not done away, (he would say,) but the fruit of it was yet in vigor. For it had
borne that death whereof all partake, which prevailed and lorded over us. Why then does he
proceed, "But sin is not imputed when there is no law? It was by way of objection from the
Jews, say they who have spoken on our side, that he laid this position down and said, if
there be no sin without the Law, how came death to consume all those before the Law? But
to me it seems that the sense presently to be given has more to be said for it, and suits
better with the Apostle's meaning. And what sense is this? In saying, that "till the Law
sin was in the world," what he seems to me to mean is this, that after the Law was given
the sin resulting from the transgression of it prevailed, and prevailed too so long as the
Law existed. For sin, he says, can have no existence if there be no law. If then it was
this sin, he means, from the transgression of the Law that brought forth death, how was it
that all before the Law died?

4 For if it is in sin that death hath its origin, but when there is no law, sin is not
imputed, how came death to prevail? From whence it is clear, that it was not this sin, the
transgression, that is, of the Law, but that of Adam's disobedience, which marred all
things. Now what is the proof of this? The fact that even before the Law all died: for
"death reigned" he says, "from Adam to Moses, even over them that had not sinned." 5 How
did it reign? "After the similitude of Adam's transgression, who is the figure of Him that
was to come. Now this is why Adam is a type of Christ. How a type? it will be said. Why in
that, as the former became to those who were sprung from him, although they had not eaten
of the tree, the cause of that death which by his eating was introduced; thus also did
Christ become to those sprung from Him, even though they had not wrought righteousness,
the Provider of that righteousness which through His Cross He graciously bestowed on us
all. For this reason, at every turn he keeps to the "one," and is continually bringing it
before us, when he says, "As by one man sin entered into the world"-and, "If through the
offence of one many be dead: and, "Not as it was by one that sinned, so is the gift; and,
"The judgment was by one to condemnation: and again, "If by one (or, the one) man's
offence death reigned by one; and "Therefore as by the offence of one. And again, "As by
one man's disobedience many (or, the many) were made sinners. And so he letteth not go of
the one, that when the Jew says to thee, How came it, that by the well-doing of this one
Person, Christ, the world was saved? thou mightest be able to say to him, How by the
disobedience of this one person, Adam, came it to be condemned?

6 And yet sin and grace are not equivalents, death and life are not equivalents, the Devil
and God are not equivalents, but there is a boundless space between them. When then as
well from the nature of the thing as from the power of Him that transacteth it, and from
the very suitableness thereof (for it suiteth much better with God to save than to
punish), the preëminence and victory is upon this side, what one word have you to say for
unbelief, tell me? However, that what had been done was reasonable, he shows in the
following words. 7 Ver. 15. "But not as the offence, so is also the free gift. For if
through the offence of one many be dead, much more the grace of God, and the gift by
grace, which is by one man, Jesus Christ, hath abounded unto the many." For what he says
is somewhat of this kind. If sin had so extensive effects, and the sin of one man too; how
can grace, and that the grace of God, not the Father only, but also the Son, do otherwise
than be the more abundant of the two? For the latter is far the more reasonable
supposition. For that one man should be punished on account of another does not seem to be
much in accordance with reason. But for one to be saved on account of another is at once
more suitable and more reasonable. If then the former took place, much more may the
latter. Hence he has shown from these grounds the likelihood and reasonableness of it. For
when the former had been made good, this would then be readily admitted. But that it is
even necessarily so, he makes good from what follows. How then does he make it good?

8 Ver. 16. "And not as it was by one that sinned, so is the gift. For the judgment was by
one to condemnation, but the free gift is of many offences unto justification." 9 And what
is this that he is speaking of? It is that sin had power to bring in death and
condemnation; but grace did not do away that one sin only, but also those that followed
after in its train. Lest then the words "as" and "so" might seem to make the measure of
the blessings and the evils equal, and that you might not think, upon hearing of Adam,
that it was only that sin which he had brought in which was done away with, he says that
it was from many offences that an indemnity was brought about. How is this plain? Because
after the numberless sins committed after that in paradise, the matter issued in
justification. But where righteousness is, there of necessity follows by all means life,
and the countless blessings, as does death where sin was. For righteousness is more than
life, since it is even the root of life. That there were several goods then brought in,
and that it was not that sin only that was taken away, but all the rest along with it, he
points out when he says, that "the gift was of many offences unto justification. In which
a proof is necessarily included, that death was also torn up by the roots. But since he
had said, that the second was greater than the first, he is obliged to give further
grounds again for this same thing.

10 For, before, he had said that if one man's sin slew all, much more will the grace of
One have the power to save. After that he shows that it was not that sin only that was
done away by the grace, but all the rest too, and that it was not that the sins were done
away only, but that righteousness was given. And Christ did not merely do the same amount
of good that Adam did of harm, but far more and greater good. Since then he had made such
declarations as these, he wants again here also further confirmation of these. And how
does he give this confirmation? He says, 11 Ver. 17. "For if by one man's offence death
reigned by one, much more they which receive abundance of grace and of the gift and (so
Field with most mss.) of righteousness shall reign in life by one, Jesus Christ."

12 What he says, amounts to this nearly. What armed death against the world? The one man's
eating from the tree only. If then death attained so great power from one offence, when it
is found that certain received a grace and righteousness out of all proportion to that
sin, how shall they still be liable to death? And for this cause, he does not here say
"grace," but "superabundance of grace. For it was not as much as we must have to do away
the sin only, that we received of His grace, but even far more. For we were at once freed
from punishment, and put off all iniquity, and were also born again from above (John iii.
3) and rose again with the old man buried, and were redeemed, justified, led up to
adoption, sanctified, made brothers of the Only-begotten, and joint heirs and of one Body
with Him, and counted for His Flesh, and even as a Body with the Head, so were we united
unto Him! All these things then Paul calls a "superabundance" of grace, showing that what
we received was not a medicine only to countervail the wound, but even health, and
comeliness, and honor, and glory and dignities far transcending our natural state. And of
these each in itself was enough to do away with death, but when all manifestly run
together in one, there is not the least vestige of it left, nor can a shadow of it be
seen, so entirely is it done away.

13 As then if any one were to cast a person who owed ten mites (obolouj) into prison, and
not the man himself only, but wife and children and servants for his sake; and another
were to come and not to pay down the ten mites only, but to give also ten thousand talents
of gold, and to lead the prisoner into the king's courts, and to the throne of the highest
power, and were to make him partaker of the highest honor and every kind of magnificence,
the creditor would not be able to remember the ten mites; so hath our case been. For
Christ hath paid down far more than we owe, yea as much more as the illimitable ocean is
than a little drop. Do not then, O man, hesitate as thou seest so great a store of
blessings, nor enquire how that mere spark of death and sin was done away, when such a sea
of gifts was brought in upon it. For this is what Paul intimated by saying that "they who
have received the abundance of the grace and righteousness shall reign in life. And as he
had now clearly demonstrated this, he again makes use of his former argument, clenching it
by taking up the same word afresh, and saying that if for that offence all were punished,
then they may be justified too by these means. And so he says,

14 Ver. 18. "Therefore as by the offence of one judgment came upon all men to
condemnation; even so by the righteousness of One the free gift came upon all men unto
justification of life." And he insists again upon it, saying, Ver. 19. "For as by one
man's disobedience many were made sinners, so by the obedience of One shall many be made
righteous. 15 What he says seems indeed to involve no small question: but if any one
attends to it diligently, this too will admit of an easy solution. What then is the
question? It is the saying that through the offence of one many were made sinners. For the
fact that when he had sinned and become mortal, those who were of him should be so also,
is nothing unlikely. But how would it follow that from his disobedience another would
become a sinner? For at this rate a man of this sort will not even deserve punishment, if,
that is, it was not from his own self that he became a sinner. What then does the word
"sinners" mean here? To me it seems to mean liable to punishment and condemned to death.
Now that by Adam's death we all became mortals, he had shown clearly and at large. But the
question now is, for what purpose was this done? But this he does not go on to add: for it
contributed nothing to his present object. For it is against a Jew that the contest is,
who doubted and made scorn of the righteousness by One. And for this reason after showing
that the punishment too was brought in by one upon all, the reason why this was so he has
not added. For he is not for superfluities, but keeps merely to what is necessary. For
this is what the principles of disputation did not oblige him to say any more than the
Jew;

16 and therefore he leaves it unsolved. But if any of you were to enquire with a view to
learn, we should give this answer: That we are so far from taking any harm from this death
and condemnation , if we be sober-minded, that we are the gainers even by having become
mortal, first, because it is not an immortal body in which we sin; secondly, because we
get numberless grounds for being religious (filosofiaj). For to be moderate, and to be
temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death
by its presence and by its being expected persuades us to. But following with these, or
rather even before these, it hath introduced other greater. blessings besides. For it is
from hence that the crowns of the martyrs come, and the rewards of the Apostles. Thus was
Abel justified, thus was Abraham, in having slain his son, thus was John, who for Christ's
sake was taken off, thus were the Three Children, thus was Daniel. For if we be so minded,
not death only, but even the devil himself will be unable to hurt us.

17 And besides there is this also to be said, that immortality awaits us, and after having
been chastened a little while, we shall enjoy the blessings to come without fear, being as
if in a sort of school in the present life, under instruction by means of disease,
tribulation, temptations, and poverty, and the other apparent evils, with a view to our
becoming fit for the reception of the blessings of the world to come. 18 Ver. 20.
"Moreover the Law entered: that the offence might abound." Since then he had shown that
the world was condemned from Adam, but from Christ was saved and freed from condemnation,
he now seasonably enters upon the discussion of the Law, here again undermining the high
notions of it. For it was so far from doing any good, he means, or from being any way
helpful, but the disorder was only increased by its having come in. But the particle
"that" again does not assign the cause, but the result. For the purpose of its being given
was not "in order that" it might abound, for it was given to diminish and destroy the
offence. But it resulted the opposite way, not owing to the nature of the Law, but owing
to the listlessness of those who received it. But why did he not say the Law was given,
but "the Law entered by the way?" It was to show that the need of it was temporary, and
not absolute or imperative. And this he says also to the Galatians, showing the very same
thing another way. "For before faith came," he says, "we were kept under the Law, shut up
unto the faith which should afterwards be revealed." And so it was not for itself, but for
another, that it kept the flock. For since the Jews were somewhat gross-minded, and
enervated, and indifferent to the gifts themselves, this was why the Law was given, that
it might convict them the more, and clearly teach them their own condition, and by
increasing the accusation might the more repress them. But be not thou afraid, for it was
not that the punishment might be greater that this was done, but that the grace might be
seen to be greater. And this is why he proceeds,

19 "But where sin abounded, grace did much more abound." He does not say did abound, but
"did much more abound." For it was not remission from punishment only that He gave us, but
that from sins, and life also. As if any were not merely to free a man with a fever from
his disease, but to give him also beauty, and strength, and rank; or again, were not to
give one an hungered nourishment only, but were to put him in possession of great riches,
and were to set him in the highest authority. And how did sin abound? some will say. The
Law gave countless commands. Now since they transgressed them all, trangression became
more abundant. Do you see what a great difference there is between grace and the Law? For
the one became an addition to the condemnation, but the other, a further abundance of
gifts. Having then mentioned the unspeakable munificence, he again discusses the beginning
and the root both of death and of life. What then is the root of death? It is sin.
Wherefore also he saith,

20 Ver. 21. "That as sin reigned unto death, even so might grace reign through
righteousness unto eternal life, through our Lord Jesus Christ." This he says to show that
the latter ranks as a king, the former, death, as a soldier, being marshalled under the
latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough
that the righteousness destructive hereof, which by grace was introduced, not only disarms
death, but even destroys it, and undoes entirely the dominion thereof, in that it is the
greatest of the two, as being brought in not by man and the devil, but by God and grace,
and leading our life unto a goodlier estate, and to blessings unlimited. For of it there
will never be any end (to give you a view of its superiority from this also). For the
other cast us out of our present life, but grace, when it came, gave us not the present
life, but the immortal and eternal one. But for all these things Christ is our voucher.
Doubt not then for thy life if thou hast righteousness, for righteousness is greater than
life as being mother of it.

21 Chap. vi. ver. 1. "What then? shall we continue in sin, that grace may abound?God
forbid." He is again turning off to exhortation, yet introducing it not directly, lest he
should seem to many to be irksome and vexing, but as if it rose out of the doctrines. For
if, even so diversifying his address, he was afraid of their being offended at what he
said, and therefore said, "I have written the more boldly unto you in some sort," (Rom.
xv. 15) much more would he have seemed to them, had he not done so, to be too. harsh.
Since then he showed the greatness of the grace by the greatness of the sins it healed,
and owing to this it seemed in the eyes of the unthinking to be an encouragement to sin
(for if the reason, they would say, why greater grace was shown, was because we had done
great sins, let us not give over sinning, that grace may be more displayed still), now
that they might not say this or suspect it, see how he turns the objection back again.
First he does it by his deprecation. "God forbid." And this he is in the habit of doing at
things confessed on all hands to be absurd. And then he lays down an irrefragable
argument. And what is it?

22 Ver. 2. "How shall we," he says, "that are dead to sin, live any longer therein?" What
does "we are dead" mean? Does it mean that as for that, and as far as it goes, we have all
received the sentence of death? or, that we became dead to it by believing any being
enlightened. This is what one should rather say, since the sequel makes this clearly
right. But what is becoming dead to it? The not obeying it in anything any more. For this
baptism effected once for all, it made us dead to it. But this must of our own earnestness
thenceforth continually be maintained, so that, although sin issue countless commands to
us, we may never again obey it, but abide unmovable as a dead man doth. And indeed he
elsewhere saith that sin itself is dead. But there he sets that down as wishing to show
that virtue is easy, (Rom. vii. 8?) But here, as he earnestly desires to rouse the hearer,
he puts the death on his side. Next, since what was said was obscure, he again explains,
using what he had said also in the way of reproof.

23 Ver. 3, 4. "Know ye not," he says, "my brethren, that so many of us as were baptized
into Christ were baptized into His death? therefore we are buried with Him by baptism into
death." What does being "baptized into His Death" mean? That it is with a view to our
dying as He did. For Baptism is the Cross. What the Cross then, and Burial, is to Christ,
that Baptism hath been to us, even if not in the same respects. For He died Himself and
was buried in the Flesh, but we have done both to sin. Wherefore he does not say, planted
together in His Death, but in the likeness of His Death. For both the one and the other is
a death, but not of the same subject; since the one is of the Flesh, that of Christ; the
other of sin, which is our own. As then that is real, so is this. But if it be real, then
what is of our part again must be contributed. And so he proceeds,

24 "That as Christ was raised up from the dead by the Glory of the Father, even so we also
should walk in newness of life." Here he hints, along with the duty of a careful walk, at
the subject of the resurrection. In what way? Do you believe, he means, that Christ died,
and that He was raised again? Believe then the same of thyself. For this is like to the
other, since both Cross and Burial is thine. For if thou hast shared in Death and Burial,
much more wilt thou in Resurrection and Life. For now the greater is done away with, the
sin I mean, it is not right to doubt any longer about the lesser, the doing away of death.
25 But this he leaves for the present to the conscience of his hearers to reason out, but
himself, after the resurrection to come had been set before us, demands of us another,
even the new conversation, which is brought about in the present life by a change of
habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh
subdued, even here a resurrection has taken place, the prelude to the other. And how is it
a resurrection? Why, because sin is mortified, and righteousness hath risen again, and the
old life hath been made to vanish, and this new and angelic one is being lived in. But
when you hear of a new life, look for a great alteration, a wide change. But tears come
into my eyes, and I groan deeply to think how great religiousness (filosofian) Paul
requires of us, and what listlessness we have yielded ourselves up to, going back after
our baptism to the oldness we before had, and returning to Egypt, and remembering the
garlic after the manna. (Num. xi. 5. For ten or twenty days at the very time of our
Illumination, we undergo a change, but then take up our former doings again. But it is not
for a set number of days, but for our whole life, that Paul requires of us such a
conversation. But we go back to our former vomit, thus after the youth of grace building
up the old age of sins.

26 For either the love of money, or the slavery to desires not convenient, or any other
sin whatsoever, useth to make the worker thereof old. "Now that which decayeth and waxeth
old is ready to vanish away. (Heb. viii. 13. For there is no body, there surely is none,
to be seen as palsied by length of time, as a soul is decayed and tottering with many
sins. Such an one gets carried on to the last degree of doting, yielding indistinct
sounds, like men that are very old and crazed, being surcharged with rheum, and great
distortion of mind, and forgetfulness, and with scales upon its eyes, and disgustful to
men, and an easy prey to the devil. Such then are the souls of sinners; not so those of
the righteous, for they are youthful and well-favored, and are in the very prime of life
throughout, ever ready for any fight or struggle. But those of sinners, if they receive
even a small shock, straightway fall and are undone. And it was this the Prophet made
appear, when he said, that like as the chaff which the wind scattereth from the face of
the earth (Ps. i. 4), thus are they that live in sin whirled to and fro, and exposed to
every sort of harm. For they neither see like a healthy person, nor hear with simplicity,
they speak not articulately, but are oppressed with great shortness of breath. They have
their mouth overflowing with spittle. And would it were but spittle, and nothing
offensive!

27 But now they send forth words more fetid than any mire, and what is worst, they have
not power even to spit this saliva of words away from them, but taking it in their hand
with much lewdness, they smear it on again, so as to be coagulating, and hard to perspire
through. Perhaps ye are sickened with this description. Ought ye not, then to be more so
at the reality? For if these things when happening in the body are disgustful, much more
when in the soul. Such was that son who wasted out all his share, and was reduced to the
greatest wretchedness, and was in a feebler state than any imbecile or disordered person.
But when he was willing, he became suddenly young by his decision alone and his change.
For as soon as he had said, "I will return to my Father," this one word conveyed to him
all blessings; or rather not the bare word, but the deed which he added to the word. For
he did not say, "Let me go back," and then stay there; but said, Let me go back, and went
back, and returned the whole of that way. Thus let us also do; and even if we have gotten
carried beyond the boundary, let us go up to our Father's house, and not stay lingering
over the length of the journey. For if we be willing, the way back again is easy and very
speedy. Only let us leave the strange and foreign land;

28 for this is what sin is, drawing us far away from our Father's house; let us leave her
then, that we may speedily return to the house of our Father. For our Father hath a
natural yearning towards us, and will honor us if we be changed, no less than those that
are unattainted, if we change, but even more, just as the father showed that son the
greater honor. For he had greater pleasure himself at receiving back his son. And how am I
to go back again? one may say. Do but put a beginning upon the business, and the whole is
done. Stay from vice, and go no farther into it, and thou hast laid hold of the whole
already. For as in the case of the sick, being no worse may be a beginning of getting
better, so is the case with vice also. Go no further, and then your deeds of wickedness
will have an end. And if you do so for two days, you will keep off on the third day more
easily; and after three days you will add ten, then twenty, then an hundred, then your
whole life. (Cf. Hom. xvii. on St. Matt. p. 267, O. T. For the further thou goest on, the
easier wilt thou see the way to be, and thou wilt stand on the summit itself, and wilt at
once enjoy many goods. For so it was when the prodigal came back, there were flutes, and
harps, and dancings, and feasts, and assemblings:

29 and he who might have called his son to account for his ill-timed extravagance, and
flight to such a distance, did nothing of the sort, but looked upon him as unattainted,
and could not find it in him even to use the language of reproach, or rather, even to
mention barely to him the former things, but threw himself upon him, and kissed him, and
killed the calf, and put a robe upon him, and placed on him abundant honors. Let us then,
as we have such examples before us, be of good cheer and keep from despair. For He is not
so well pleased with being called Master, as Father, nor with having a slave as with
having a son. And this is what He liketh rather than that. This then is why He did all
that He has done; and "spared not even His Only-begotten Son" (Rom. viii. 32), that we
might receive the adoption of sons, that we might love Him, not as a Master only, but as a
Father. And if He obtained this of us He taketh delight therein as one that has glory
given him, and proclaimeth it to all though He needeth nothing of ours. This is what, in
Abraham's case for instance, He everywhere does, using these words, "I am the God of
Abraham, Isaac, and Jacob. And yet it was the), of His household who should have found an
honor in this; but now it is the Lord evidently who does this;

30 for this is why He says to Peter, "Lovest thou Me more than these? (John xxi. 17) to
show that He seeketh nothing so much as this from us. For this too He bade Abraham offer
his son to Him, that He might make it known to all that He was greatly beloved by the
patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this
cause too He said to the Apostles, "He that loveth father or mother more than Me, is not
worthy of Me. (Matt. x. 37. For this cause He bids us esteem that even which is in the
most close connection with us, our soul (or, life, v. 39, and John xii. 25), as second to
the love of him, since He wisheth to be beloved by us with exceeding entireness. For we
too, if we have no strong feelings about a person, have no strong desire for his
friendship either, though he be great and noble; whereas when we love any one warmly and
really, though the person loved be of low rank and humble, yet we esteem love from him as
a very great honor. And for this reason He Himself also called it glory not to be loved by
us only, but even to suffer those shameful things in our behalf. (ib. 23. However, those
things were a glory owing to love only. But whatever we suffer for Him, it is not for love
alone;

31 but even for the sake of the greatness and dignity of Him we long for, that it would
with good reason both be called glory, and be so indeed. Let us then incur dangers for Him
as if running for the greatest crowns, and let us esteem neither poverty, nor disease, nor
affront, nor calumny, nor death itself, to be heavy and burdensome, when it is for Him
that we suffer these things. For if we be right-minded, we are the greatest possible
gainers by these things, as neither from the contrary to these shall we if not right-
minded gain any advantage. But consider; does any one affront thee and war against thee?
Doth he not thereby set thee upon thy guard, and give thee an opportunity of growing like
unto God? For if thou lovest him that plots against thee, thou wilt be like Him that
"maketh His Sun to rise upon the evil and good. (Matt. v. 45. Does another take thy money
away? If thou bearest it nobly, thou shalt receive the same reward as they who have spent
all they have upon the poor. For it says, "Ye took joyfully the spoiling of your goods,
knowing that ye have in heaven a better and an enduring substance. (Heb. x. 34. Has any
one reviled thee and abused thee, whether truly or falsely, he weaves for thee a very
great crown if thou bearest meekly his contumely; since he too, who calumniates, provides
for us an abundant reward.

32 For "rejoice," it says, "and be exceeding glad, when men say all manner of evil against
you falsely, because great is your reward in Heaven. (Matt. v. 12, 11. And he too that
speaketh truth against us is of the greatest service, if we do but bear meekly what is
said. For the Pharisee spake evil of the Publican, and with truth, still instead of a
Publican he made him a righteous man. (Luke xviii. 11. And what need to go into particular
instances. For any one that will go to the conflicts of Job may learn all these points
accurately. And this is why Paul said, "God for us, who against us? (Rom. viii. 31. As
then by being earnest, we gain even from things that vex us, so by being listless, we do
not even improve from things that favor us. For what did Judas profit, tell me, by being
with Christ? or what profit was the Law to the Jew? or Paradise to Adam? or what did Moses
profit those in the wilderness? And so we should leave all, and look to one point only,
how we may husband aright our own resources. And if we do this, not even the devil himself
will ever get the better of us, but will make our profiting the greater, by putting us
upon being watchful. Now in this way it is that Paul rouses the Ephesians, by describing
his fierceness. Yet we sleep and snore, though we have to do with so crafty an enemy.

33 And if we were aware of a serpent nestling by our bed, we should make much ado to kill
him. But when the devil nestleth in our souls, we fancy that we take no harm, but lie at
our ease; and the reason is, that we see him not with the eyes of our body. And yet this
is why we should rouse us the more and be sober. For against an enemy whom one can
perceive, one may easily be on guard; but one that cannot be seen, if we be not
continually in arms, we shall not easily escape. And the more so, because he hath no
notion of open combat (for he would surely be soon defeated), but often under the
appearance of friendship he insinuates the venom of his cruel malice. In this way it was
that he suborned Job's wife, by putting on the mask of natural affectionateness, to give
that wretchless advice. And so when conversing with Adam, he puts on the air of one
concerned and watching over his interests, and saith, that "your eyes shall be opened in
the day that ye eat of the tree. (Gen. iii. 5. Thus Jephtha too he persuaded, under the
pretext of religion, to slay his daughter, and to offer the sacrifice the Law forbade. Do
you see what his wiles are, what his varying warfare?

34 Be then on thy guard, and arm thyself at all points with the weapons of the Spirit, get
exactly acquainted with his plans, that thou mayest both keep from being caught, and
easily catch him. For it was thus that Paul got the better of him, by getting exactly
acquainted with these. And so he says, "for we are not ignorant of his devices. (2 Cor.
ii. 11. Let us then also be earnest in learning and avoiding his stratagems, that after
obtaining a victory over him, we may, whether in this present life or in that which is to
come, be proclaimed conquerors, and obtain those unalloyed blessings, by the grace and
love toward man, etc.

HOMILY 11

1 ROM. VI. 5.-"For if we have been planted together in the likeness of His death, we shall
be also in the likeness of His resurrection." 2 What I had before occasion to remark, that
I mention here too, that he continually digresseth into exhortation, without making any
twofold division as he does in the other Epistles, and setting apart the former portion
for doctrines, and the latter for the care of moral instruction. Here then he does not do
so, but blends the latter with the subject throughout, so as to gain it an easy admission.
Here then he says there are two mortifyings, and two deaths, and that one is done by
Christ in Baptism, and the other it is our duty to effect by earnestness afterwards. For
that our former sins were buried, came of His gift. But the remaining dead to sin after
baptism must be the work of our own earnestness, however much we find God here also giving
us large help. For this is not the only thing Baptism has the power to do, to obliterate
our former transgressions; for it also secures against subsequent ones. As then in the
case of the former, thy contribution was faith that they might be obliterated, so also in
those subsequent to this, show thou forth the change in thine aims, that thou mayest not
defile thyself again. For it is this and the like that he is counselling thee when he
says, "for if we have been planted together in the likeness of His Death, we shall be also
in the likeness of His Resurrection.

3 Do you observe, how he rouses the hearer by leading him straightway up to his Master,
and taking great pains to show the strong likeness? This is why he does not say "in
death," lest you should gainsay it, but, "in the likeness of His Death. For our essence
itself hath not died, but the man of sins, that is, wickedness. And he does not say, "for
if we have been" partakers of "the likeness of His Death; but what? "If we have. been
planted together," so, by the mention of planting, giving a hint of the fruit resulting to
us from it. For as His Body, by being buried in the earth, brought forth as the fruit of
it the salvation of the world; thus ours also, being buried in baptism, bore as fruit
righteousness, sanctification, adoption, countless blessings. And it will bear also
hereafter the gift of the resurrection. Since then we were buried in water, He in earth,
and we in regard to sin, He in regard to His Body, this is why he did not say, "we were
planted together in His Death," but "in the likeness of His Death. For both the one and
the other is death, but not that of the same subject. If then he says, "we have been
planted together in His Death, we shall be in that of His Resurrection," speaking here of
the Resurrection which (Gr. be of His Resurrection) is to come.

4 For since when he was upon the subject of the Death before, and said, "Know ye not,
brethren, that so many of us as were baptized into Christ were baptized into His Death? he
had not made any clear statement about the Resurrection, but only about the way of life
after baptism, bidding men walk in newness of life; therefore he here resumes the same
subject, and proceeds to foretell to us clearly that Resurrection. And that you may know
that he is not speaking of that resulting from baptism, but about the other, after saying,
"for if we were planted together in the likeness of His Death," he does not say that we
shall be in the likeness of His Resurrection, but we shall belong to the Resurrection. For
to prevent thy saying, and how, if we did not die as He died, are we to rise as He rose?
when he mentioned the Death, he did not say, "planted together in the Death," but, "in the
likeness of His Death. But when he mentioned the Resurrection, he did not say, "in the
likeness of the Resurrection," but we shall be "of the Resurrection" itself. And he does
not say, We have been made, but we shall be, by this word again plainly meaning that
Resurrection which has not yet taken place, but will hereafter.

5 Then with a view to give credibility to what he says, he points out another Resurrection
which is brought about here before that one, that from that which is present thou mayest
believe also that which is to come. For after saying, "we shall be planted together in the
Resurrection," he adds, 6 Ver. 6. "Knowing this, that our old man is crucified with Him,
that the body of sin might be destroyed." So putting together both the cause and the
demonstration of the Resurrection which is to come. And he does not say is crucified, but
is crucified with Him, so bringing baptism near to the Cross. And on this score also it
was that he said above, "We have been planted together in the likeness of His Death that
the body of sin might be destroyed," not giving that name to this body of ours, but to all
iniquity. For as he calls the whole sum of wickedness the old man, thus again the
wickedness which is made up of the different parts of iniquity he calls the body of that
man. And that what I am saying is not mere guesswork, hearken to Paul's own interpretation
of this very thing in what comes next. For after saying, "that the body of sin might be
destroyed," he adds, "that henceforth we should not serve sin." For the way in which I
would have it dead is not so that ye should be destroyed and die, but so that ye sin not.
And as he goes on he makes this still clearer.

7 Ver. 7. "For he that is dead," he says, "is freed (Gr. justified) from sin." This he
says of every man, that as he that is dead is henceforth freed from sinning, lying as a
dead body, so must he that has come up from baptism, since he has died there once for all,
remain ever dead to sin. If then thou hast died in baptism, remain dead, for any one that
dies can sin no more; but if thou sinnest, thou marrest God's gift. After requiring of us
then heroism (Gr. philosophy) of this degree, he presently brings in the crown also, in
these words. Ver. 8. "Now if we be dead with Christ." And indeed even before the crown,
this is in itself the greater crown, the partaking with our Master. But he says, I give
even another reward. Of what kind is it? It is life eternal. For "we believe," he says,
"that we shall also live with Him." And whence is this clear?

8 Ver. 9. "That Christ being raised from the dead, dieth no more." And notice again his
undauntedness, and how he makes the thing good from opposite grounds. Since then it was
likely that some would feel perplexed at the Cross and the Death, he shows that this very
thing is a ground for feeling confident henceforward. For suppose not, he says, because He
once died, that He is mortal, for this is the very reason of His being immortal. For His
death hath been the death of death, and because He did die, He therefore doth not die. For
even that death Ver. 10. "He died unto sin." 9 "What does "unto sin" mean? It means that
He was not subject even to that one, but for our sin, that He might destroy it, and cut
away its sinews and all its power, therefore He died. Do you see how he affrighteth them?
For if He does not die again, then there is no second laver, then do thou keep from all
inclinableness to sin. For all this he says to make a stand against the "let us do evil
that good may come. Let us remain in sin that grace may abound. To take away this
conception then, root and branch, it is, that he sets down all this. But in that "He
liveth, He liveth unto God," he says,-that is, unchangeably, so that death hath no more
any dominion over Him. For if it was not through any liability to it that He died the
former death, save only for the sin of others, much less will He die again now that He
hath done that sin away. And this he says in the Epistle to the Hebrews also, "But now
once," he says, "in the end of the world hath He appeared to put away sin by the Sacrifice
of Himself. And as it is appointed unto men once to die, and after that the judgment; so
Christ was once offered to bear the sins of many, and unto them that look for Him shall He
appear the second time without sin unto salvation. (Heb. ix. 26-28.

10 And he both points out the power of the life that is according to God, and also the
strength of sin.For with regard to the life according to God, he showeth that Christ shall
die no more. With regard to sin, that if it brought about the death even of the Sinless,
how can it do otherwise than be the ruin of those that are subject to it? And then as he
had discoursed about His life; that none might say, What hath that which you have been
saying to do with us? he adds, 11 Ver. 11. "Likewise reckon ye also yourselves to be dead
indeed unto sin, but alive unto God." He well says, "reckon," because there is no setting
that, which he is speaking of, before the eyes as yet. And what are we to reckon? one may
ask. That we "are dead unto sin, but alive unto God. In Jesus Christ our Lord." For he
that so liveth will lay hold of every virtue, as having Jesus Himself for his ally. For
that is what, "in Christ," means, for if He raised them when dead, much more when alive
will He be able to keep them so. Ver. 12. "Let not sin therefore reign in your mortal
body, that ye should obey it in the lusts thereof."

12 He does not say, let not the flesh live or act, but, "let not sin reign," for He came
not to destroy our nature, but to set our free choice aright. Then to show that it is not
through any force or necessity that we are held down by iniquity, but willingly, he does
not say, let it not tyrannize, a word that would imply a necessity, but let it not reign.
For it is absurd for those who are being conducted to the kingdom of heaven to have sin
empress over them, and for those who are called to reign with Christ to choose to be the
captives of sin, as though one should hurl the diadem from off his head, and choose to be
the slave of a frantic woman, who came begging, and was clothed in rags. Next since it was
a heavy task to get the upper hand of sin, see how he shows it to be even easy, and how he
allays the labor by saying, "in your mortal body. For this shows that the struggles were
but for a time, and would soon bring themselves to a close. At the same time he reminds us
of our former evil plight, and of the root of death, as it was from this that, contrary
even to its beginning, it became mortal. Yet it is possible even for one with a mortal
body not to sin. Do you see the abundancy of Christ's grace? For Adam, though as yet he
had not a mortal body, fell.

13 But thou, who hast received one even subject to death, canst be crowned. How then, is
it that "sin reigns? he says. It is not from any power of its own, but from thy
listlessness. Wherefore after saying, "let it not reign," he also points out the mode of
this reigning, by going on to say "that ye should obey it in the lusts thereof. For it is
not honor to concede to it (i.e. to the body) all things at will, nay, it is slavery in
the extreme, and the height of dishonor; for when it doth what it listeth, then is it
bereft of all liberties; but when it is put under restraints, then it best keeps its own
proper rank. 14 Ver. 13. "Neither yield ye your members as instruments of unrighteousness
unto sin...but as instruments of righteousness." The body then is indifferent between vice
and virtue, as also instruments (or arms) are. But either effect is wrought by him that
useth it. As if a soldier fighting in his country's behalf, and a robber who was arming
against the inhabitants, had the same weapons for defence. For the fault is not laid to
the suit of armor, but to those that use it to an ill end. And this one may say of the
flesh too which becomes this or that owing to the mind's decision, not owing to its own
nature. For if it be curious after the beauty of another, the eye becomes an instrument of
iniquity, not through any agency of its own (for what is of the eye, is but seeing, not
seeing amiss), but through the fault of the thought which commands it. But if you bridle
it, it becomes an instrument of righteousness. Thus with the tongue, thus with the hands,
thus with all the other members. Andhe well calls sin unrighteousness. For by sinning a
man deals unrighteously either by himself or by his neighbor, or rather by himself more
than by his neighbor. Having then led us away from wickedness, he leads us to virtue, in
these words:

15 "But yield yourselves unto God, as those that are alive from the dead." See how by his
bare words he exhorts them, on that side naming "sin" and on this "God." For by showing
what a difference there is between the rulers, he casts out of all excuse the soldier that
leaveth God, and desireth to serve under the dominion of sin. But it is not only in this
way, but also by the sequel, that he establishes this; by saying, "as alive from the
dead." For by these he shows the wretchedness of the other, and the greatness of God's
gift. For consider, he says, what you were, and what you have been made. What then were
ye? Dead, and ruined by a destruction which could not from any quarter be repaired. For
neither was there any one who had the power to assist you. And what have ye been made out
of those dead ones? Alive with immortal life. And by whom? By the all-powerful God. Ye
ought therefore to marshal yourselves under Him with as much cheerful readiness, as men
would who had been made alive from being dead.

16 "And your members as instruments of righteousness." Hence, the body is not evil, since
it may be made an arm of righteousness. But by calling it an arm, he makes it clear that
there is a hard warfare at hand for us. And for this reason we need strong armor, and also
a noble spirit, and one acquainted too with the ways of this warfare; and above all we
need a commander. The Commander however is standing by, ever ready to help us, and abiding
unconquerable, and has furnished us with strong arms likewise. Farther, we have need of a
purpose of mind to handle them as should be, so that we may both obey our Commander, and
take the field for our country. Having then given us this vigorous exhortation, and
reminded us of arms, and battle, and wars, see how he encourages the soldier again and
cherishes his ready spirit.

17 Ver. 14. "For sin shall no more have dominion over you; for ye are not under the Law,
but under grace." 18 If then sin hath no more dominion over us, why does he lay so great a
charge upon them as he does in the words, "Let not sin reign in your mortal body," and,
"yield not ye your members as instruments of unrighteousness unto sin? What does that here
said mean then? He is sowing a kind of seed in this statement, which he means to develop
afterwards, and to cultivate in a powerful argument. What then is this statement? It is
this; that our body, before Christ's coming, was an easy prey to the assaults of sin. For
after death a great swarm of passions entered also. And for this cause it was not
lightsome for running the race of virtue. For there was no Spirit present to assist, nor
any baptism of power to mortify. (John vii. 39. But as some horse (Plato Phoedr. §74) that
answereth not the rein, it ran indeed, but made frequent slips, the Law meanwhile
announcing what was to be done and what not, yet not conveying into those in the race
anything over and above exhortation by means of words. But when Christ had come, the
effort became afterwards more easy, and therefore we had a more distant goal (meisona ta
skammata) set us, in that the assistance we had given us was greater. Wherefore also
Christ saith, "Except your righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the Kingdom of Heaven. (Matt. v. 20.

19 But this he says more clearly in the sequel. But at present he alludes here briefly to
it, to show that unless we stoop down very low to it, sin will not get the better of us.
For it is not the Law only that exhorteth us, but grace too which also remitted our former
sins, and secures us against future ones. For it promised them crowns after toils, but
this (i.e. grace) crowned them first, and than led them to the contest. Now it seems to me
that he is not signifying here the whole life of a believer, but instituting a comparison
between the Baptism and the Law. And this he says in another passage also "The letter
killeth, but the Spirit giveth life. (2 Cor. iii. 6. For the Law convinceth of
transgression, but grace undoes transgression. As then the former by convincing
establisheth sin so the latter by forgiving suffereth us not to be under sin. And so thou
art in two ways set free from this thraldom; both in thy not being under the Law, and in
thy enjoying grace. After then he had by these words given the hearer a breathing time, he
again furnishes him a safeguard, by introducing an exhortation in reply to an objection,
and by saying as follows.

20 Ver. 15. "What then? shall we sin, because we are not under the Law, but under grace?
God forbid." So he first adopted a form of adjuration, because it was an absurb thing he
had named. And then he makes his discourse pass on to exhortation, and shows the great
facility of the struggle, in the following words. Ver. 16. "Know ye not, that to whom ye
yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin
unto death, or of obedience unto righteousness? 21 I do not, he would say, mention hell as
yet, nor that great (Ms. Bodl. long) punishment, but the shame it is in this world, when
ye become slaves, and slaves of your own accord too, and sin's slaves, and when the wages
are such as a second death. For if before baptism, it wrought death of the body, and the
wound required so great attendance, that the Lord of all came down to die, and so put a
stop to the evil; if after so great a gift, and so great liberty, it seize thee again,
while thou bendest down under it willingly, what is there that it may not do? Do not then
run into such a pit, or willingly give thyself up. For in the case of wars, soldiers are
often given up even against their will. But in this case, unless thou desertest of
thyself, there is no one who will get the better of thee. Having then tried to shame them
by a sense of duty, he alarms them also by the rewards, and lays before them the wages of
both; righteousness, and death, and that a death not like the former, but far worse. For
if Christ is to die no more, who is to do away with death? No one! We must then be
punished, and have vengeance taken upon us forever. For a death preceptible to the senses
is not still to come in this case, as in the former, which gives the body rest, and
separates it from the soul. "For the last enemy, death, is destroyed" (1 Cor. xv. 26),
whence the punishment will be deathless. But not to them that obey, for righteousness, and
the blessings springing from it, will be their rewards.

22 Ver. 17. "But God be thanked, that ye were the servants of sin, but ye have obeyed from
the heart that form of doctrine which was delivered unto you." (Lit. "into which ye were
delivered.") After shaming them by the slavery, after alarming them by the rewards, and so
exhorting them, he again rights them by calling the benefits to mind. For by these he
shows that they were great evils from which they were freed, and that not by any labors of
their own, and that things henceforth would be more manageable. Just as any one who has
rescued a captive from a cruel tyrant, and advises him not to run away back to him,
reminds him of his grievous thraldom; so does Paul set the evils passed away most
emphatically before us, by giving thanks to God. For it was no human power that could set
us free from all those evils, but, "thanks be to God," who was willing and able to do such
great things. And he well says, "Ye have obeyed from the heart." Ye were neither forced
nor pressed, but ye came over of your own accord, with willing mind. Now this is like one
that praises and rebukes at once. For after having willingly come, and not having had any
necessity to undergo, what allowance can you claim, or what excuse can you make, if you
run away back to your former estate? Next that you may learn that it came not of your own
willing temper only, but the whole of it of God's grace also, after saying, "Ye have
obeyed from the heart," he adds, "that form of doctrine which was delivered you." For the
obedience from the heart shows the free will. But the being delivered, hints the
assistance from God. But what is the form of doctrine? It is living aright, and in
conformity with the best conversation.

23 Ver. 18. "Being then made free from sin, ye became the servants of righteousness."
There are two gifts of God which he here points out. The "freeing from sin," and also the
"making them servants to righteousness," which is better than any freedom. For God hath
done the same as if a person were to take an orphan, who had been carried away by savages
into their own country, and were not only to free him from captivity, but were to set a
kind father ever him, and bring him to very great dignity. And this has been done in our
case. For it was not our old evils alone that He freed us from, since He even led us to
the life of angels, and paved the way for us to the best conversation, handing us over to
the safe keeping of righteousness, and killing our former evils, and deadening the old
man, and leading us to an immortal life.

24 Let us then continue living this life; for many of those who seem to breathe and to
walk about are in a more wretched plight than the dead. For there are different kinds of
deadness; and one there is of the body, according to which Abraham was dead, and still was
not dead. For "God," He says, "is not a God of the dead, but of the living. (Matt. xxii.
32. Another is of the soul which Christ alludes to when He says, "Let the dead bury their
dead. (ib. viii. 22. Another, which is even the subject of praise, which is brought about
by religion (filosofiaj), of which Paul saith, "Mortify your members which are upon the
earth. (Col. iii. 5. Another, which is the cause even of this, the one which takes place
in baptism. "For our old man," he says, "has been crucified" (ver. 6), that is, has been
deadened. Since then we know this, let us flee from the deadness by which, even though
alive, we die. And let us not be afraid of that with which common death comes on. But the
other two, whereof one is blissful, having been given by God, the other praiseworthy (cf.
Ar. Eth. i. 12), which is accomplished by ourselves together with God, let us both choose
and be emulous of. And of those two, one doth David pronounce blessed, when he says,
"Blessed are they whose iniquities are forgiven" (Ps. xxxii. 1);

25 and the other, Paul holds in admiration, saying, and writing to the Galatians, "They
that be Christ's have crucified the flesh. (Gal. v. 24. But of the other couple, one
Christ declares to be easy to hold in contempt, when He says, "Fear not them which kill
the body, but are not able to kill the soul: and the other fearful, for, "Fear" (He says)
"Him that is able to destroy both body and soul in hell. (Matt. x. 28. And therefore let
us flee from this, and choose that deadness which is held blessed and admirable; that of
the other two, we may escape the one and not fear the other: for it is not the least good
to us to see the sun, and to eat and drink, unless the life of good words be with us. For
what would be the advantage, pray, of a king dressed in a purple robe and possessed of
arms, but without a single subject, and exposed to all that had a mind to attack and
insult him? In like manner it will be no advantage to a Christian to have faith, and the
gift of baptism, and yet be open to all the passions. In that way the disgrace will be
greater, and the shame more. For as such an one having the diadem and purple is so far
from gaining by this dress any honor to himself, that he even does disgrace to that by his
own shame:

26 so the believer also, who leadeth a corrupt life, is so far from becoming, as such, an
object of respect, that he is only the more one of scorn. "For as many," it says, "as
sinned without law, shall also perish without law; and as many as have sinned in the law,
shall be judged by the law. (Rom. ii. 12). And in the Epistle to the Hebrews, he says, "He
that despised Moses' law died without mercy under two or three witnesses: of how much
sorer punishment, suppose ye, shall he be thought worthy, who had trodden under foot the
Son of God? (Heb. x. 28, 29. And with reason. For I placed (He might say) all the passions
in subjection to thee by baptism. How then comes it that thou hast disgraced so great a
gift, and hast become one thing instead of another? I have killed and buried thy former
transgressions, like worms-how is it that thou hast bred others?-for sins are worse than
worms, since these do harm to the body, those to the soul; and those make the more
offensive stench. Yet we perceive it not, and so we are at no pains to purge them out.
Thus the drunkard knows not how disgustful the stale wine is, but he that is not drunken
has a distinct perception of it. So with sins also, he that lives soberly knows thoroughly
that other mire, and the stain.

27 But he that gives himself up to wickedness, like a man made drowsy with drunkenness,
does not even know the very fact that he is ill. And this is the most grievous part of
vice, that it does not allow those who fall into it even to see the greatness of their own
bane, but as they lie in the mire, they think they are enjoying perfumes. And so they have
not even the power of getting free, but when full of worms, like men that pride themselves
in precious stones. so do they exult in these. And for this reason they have not so much
as the will to kill them, but they even nourish these up, and multiply them in themselves,
until they send them on to the worms of the world to come. For these are providers for
those, and are not only providers, but even the fathers of those that never die; as it
says, "their worm shall not die. (Mark ix. 44. These kindle the hell which never
extinguishes. To prevent this from happening then, let us do away with this fountain of
evil, and extinguish the furnace, and let us draw up the root of wickedness from beneath,
since you will do no good by cutting the tree off from above, if the root remains below,
and sends up fresh shoots of the same kind again. What then is the root of the evils?
Learn from the good husbandman (i.e. St. Paul 1 Cor.

28 iii. 6-9), who has an accurate knowledge of such things, and tends the spiritual vine
and cultivates the whole world. Now what does he say is the cause of all the evils? The
love of money. For the "love of money is the root of all evils. (1 Tim. vi. 10). Hence
come fightings, and enmities and wars; hence emulations, and railings, and suspicions, and
insults; hence murders, and thefts, and violations of sepulchres. 29 Through this, not
cities and countries only, but roads and habitable and inhabitable parts, and mountains,
and groves, and hills, and, in a word, all places are filled with blood and murder. And
not even from the sea has this evil withdrawn, but even there also with great fury hath it
revelled, since pirates beset it on all sides, thus devising a new mode of robbery.
Through this have the laws of nature been subverted, and the claims of relationship set
aside, and the laws of piety itself broken through. For the thraldom of money hath armed,
not against the living only, but even against the departed too, the right hands of such
men. And at death even, they make no truce with them, but bursting open the sepulchres,
they put forth their impious hands even against dead bodies, and not even him that hath
let go of life will they suffer to be let go from their plotting. And all the evils that
you may find, whether in the house or in the market-place, or in the courts of law, or in
the senate, or in the king's palace, or in any other place whatsoever, it is from this
that you will find they all spring. For this evil it is, this assuredly, which fills all
places with blood and murder, this lights up the flame of hell, this makes cities as
wretchedly off as a wilderness, yea, even much worse.

30 For those that beset the high roads, one can easily be on one's guard against, as not
being always upon attack. But they who in the midst of cities imitate them are so much the
worse than them, in that these are harder to guard against, and dare to do openly what the
others do with secrecy. For those laws, which have been made with a view to stopping their
iniquity, they draw even into alliance and fill the cities with this kind of murders and
pollutions. Is it not murder, pray, and worse than murder, to hand the poor man over to
famine, and to cast him into prison, and to expose him not to famine only, but to tortures
too, and to countless acts of insolence? For even if you do not do these things yourself
to him, yet you are the occasion of their being done, you do them more than the ministers
who execute them. The murderer plunges his sword into a man at once, and after giving him
pain for a short time, he does not carry the torture any farther. But do you who by your
calumnies, by your harassings, by your plottings, make light darkess to him, and set him
upon desiring death ten thousand times over, consider how many deaths you perpetrate
instead of one only?

31 And what is worse than all, you plunder and are grasping, not impelled to it by
poverty, without any hunger to necessitate you, but that your horse's bridle may be
spattered over with gold enough, or the ceiling of your house, or the capitals of your
pillars. And what hell is there that this conduct would not deserve, when it is a brother,
and one that has shared with yourself in blessings unutterable, and has been so highly
honored by the Lord, whom you, in order that you may deck out stones, and floors, and the
bodies of animals with neither reason, nor perception of these ornaments, are casting into
countless calamities? And your dog is well attended too, while man, or rather Christ, for
the sake of the hound, and all these things I have named, is straitened with extreme
hunger. What can be worse than such confusion? What more grievous than such lawlessness as
this? What streams of fire will be enough for such a soul? He that was made in the Image
of God stands in unseemly plight, through thy inhumanity; but the faces of the mules that
draw thy wife glisten with gold in abundance, as do the skins and woods which compose that
canopy. And if it is a seat that is to be made, or a footstool, they are all made of gold
and silver.

32 But the member of Christ, for whom also He came hither from Heaven, and shed His
precious Blood, does not even enjoy the food that is necessary for him, owing to thy
rapaciousness. But the couches are mantled with silver on every side, while the bodies of
the saints are deprived even of necessary clothing. And to thee Christ is less precious
than anything else, servants, or mules, or couch, or chair, or footstool; for I pass over
furniture of still meaner use than these, leaving it to you to know of it. But if thou art
shocked at hearing this, stand aloof from doing it, and then the words spoken will not
harm thee. Stand aloof, and cease from this madness. For plain madness it is, such
eagerness about these things. Wherefore letting go of these things, let us look up, late
as it is, towards Heaven, and let us call to mind the Day which is coming, let us bethink
ourselves of that awful tribunal, and the exact accounts, and the sentence incorruptible.
Let us consider that God, who sees all these things, sends no lightnings from Heaven; and
yet what is done deserves not thunderbolts merely. Yet He neither doth this, nor doth He
let the sea loose upon us, nor doth He burst the earth in twain, He quencheth not the sun,
nor doth He hurl the heaven with its stars upon us. He doth not move aught from its place,
but suffereth them to hole their course, and the whole creation to minister to us.

33 Pondering all this then, let us be awestruck with the greatness of His love toward man,
and let us return to that noble origin which belongs to us, since at present certainly we
are in no better plight than the creatures without reason, but even in a much worse one.
For they do love their kin, and need but the community of nature to cause affection
towards each other. But thou who besides nature hast countless causes to draw thee
together and attach thee to the member: of thyself; the being honored with the Word the
partaking in one religion, the sharing in countless blessings; art become of wilder nature
than they, by displaying so much carefulness about profitless things, and leaving the
Temples of God to perish in hunger and nakedness, and often surrounding them also with a
thousand evils. For if it is from love of glory that you do these things, it is much more
binding on you to show your brother attention, than your horse. For the better thecreature
that enjoys the act of kindness, the brighter the crown that is woven for such
carefulness. Since now while thou fallest into the contrary of all this, thou pullest upon
thyself accusers without number, yet perceivest it not. For who is there that will not
speak ill of thee?

34 who that will not indite thee as guilty of the greatest atrocity and misanthrophy, when
he sees that thou disregardest the human race, and settest that ofsenseless creatures
above men, and besidessenseless creatures, even the furniture of thy t house? Hast thou
not heard the Apostles say, that they who first received the word sold both "houses and
lands" (Acts iv. 34), that they might support the brethren? but you plunder both houses
and lands, that you may adorn a horse or wood-work, or skins, or walls, or a pavement. And
what is worse is, that it is not men only, but women too are afflicted with this madness,
and urge their husbands to this empty sort of pains, by forcing them to lay out their
money upon anything rather than the necessary things. And if any one accuse them for this,
they are practised with a defence, itself loaded with much to be accused. For both the one
and the other are done at once, says one.

35 What say you? are you not afraid to utter such a thing, and to set the same store by
horses and mules and couches and footstools, as by Christ an hungered? Or rather not even
comparing them at all, but giving the larger share to these, and to Him meting out with
difficulty a scant share? Dost thou not know that all belongs to Him, both thou and thine?
Dost thou not know that He fashioned thy body, as well as gave thee a soul, and
apportioned thee the whole world? but thou art not for giving a little recompense to Him.
But if thou lettest a little hut, thou requirest the rent with the utmost rigor, and
though reaping the whole of His creation, and dwelling in so wide a world, thou hast not
courage to lay down even a little rent, but has given up to vainglory thyself and all thou
hast. For this is that whereof all these things come. The horse is none the better above
his natural excellence for having this ornament, neither yet is the person mounted upon
him, for sometimes he is only in the less esteem for it; since many neglect the rider and
turn their eyes to the horse's ornaments, and to the attendants behind and before, and to
the fan-bearers. But the man, who is lackeyed by these, they hate and turn their heads
from, as a common enemy.

36 But this does not happen when thou adornest thy soul, for then men, and angels, and the
Lord of angels, all weave thee a crown. And so, if thou art in love with glory, stand
aloof from the things which thou art now doing, and show thy taste not in thy house, but
in thy soul, that thou mayest become brilliant and conspicuous. For now nothing can be
more cheap than thou art, with thy soul unfurnished, and but the handsomeness of thy house
for a screen. But if thou art impatient of hearing me speak in this way, listen to what
one of those that are without did, and at all events be shamed by their philosophy. For it
is said that a certain one of them, who went into a palace that shone with gold in
abundance, and glistened with the great beauty of the marbles and the columns, when he saw
the floor strewed with carpets in all directions, spat in the face of the master of the
house, and when found fault with for it said, that since there was no other part of the
house where he could do this, he was obliged to do this affront to his face. See how
ridiculous a man is, who displays his taste in exteriors, and how little he is in the eyes
of all reasonable men. And with good reason.

37 For if a person were to leave thy wife to be clad in rags, and to be neglected, and
clothed thy maid-servants with brilliant dresses, thou wouldest not bear it meekly, but
wouldest be exasperated, and say that it was insulting in the extreme. Reason then in this
way about your soul. When you display your taste in walls then, and pavement, and
furniture, and other things of the kind, and do not give liberally in alms, or practise
the other parts of a religious life (filosofian); you do nothing less than this, or rather
what is worse than this by far. For the difference between servant and mistress is
nothing, but between soul and flesh,there is a great disparity. But if it be so with the
flesh, much more is it with a house or a couch or a footstool. What kind of excuse then
dost thou deserve, who puttest silver on all these, but for it hast no regard, though it
be covered with filthy rags, squalid, hungry, and full of wounds, torn by hounds
unnumbered (Luke xvi. 20, 21); and after all this fanciest that thou shall get thee glory
by displaying thy taste in externals wound about thee? And this is the very height of
phrenzy, while ridiculed, reproached, disgraced, dishonored, and falling into the severest
punishment, still to be vain of these things! Wherefore, I beseech you, laying all this to
heart, let us become sober-minded, late as it is, and become our own masters, and transfer
this adorning from outward things to our souls.

38 For so it will abide safe from spoiling, and will make us equal to the angels, and will
entertain us with unaltering good, which may we all attain by the grace and love toward
man, etc.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 12

1 ROM. VI. 19.-"I speak after the manner of men because of the infirmity of your flesh:
for as ye have yielded your members (so 4 mss. Sav. the members of your flesh) servants to
uncleanness and to iniquity unto iniquity; even so now yield your members servants to
righteousness unto holiness." 2 Since he had required great strictness of life, charging
us to be dead to the world, and to Have died unto wickedness, and to abide with no notion
towards the workings of sin, and seemed to be saying something great and burdensome, and
too much for human nature; through a desire to show that he is not making any exorbitant
demand, nor even as much as might be expected of one who enjoyed so great a gift, but one
quite moderate and light, he proves it from contraries, and says, "I speak after the
manner of men," as much as to say, Going by human reasonings; by such as one usually meets
with. For he signifies either this, or the moderateness of it, by the term applied, "after
the manner of men. For elsewhere he uses the same word. "There hath no temptation taken
you but such as is common to man" (1 Cor. x. 13), that is, moderate and small. "For as ye
have yielded your members servants to uncleanness and to iniquity unto iniquity; even so
now yield your members servants to righteousness unto holiness. And truly the masters are
very different ones, but still it is an equal amount of servitude that I ask. For men
ought to give a much larger one, and so much the larger as this is a greater and better
mastership than the other.

3 Nevertheless I make no greater demand "because of the infirmity," and that, he does not
say of your free will or readiness of spirit, but "of your flesh," so making what he says
the less severe. And yet on one side there is uncleanness, on the other holiness: on the
one iniquity, and on the other righteousness. And who is so wretched, he says, and in such
straits as not to spend as much earnestness upon the service of Christ, as upon that of
sin and the devil? Hear then what follows, and you will see clearly that we do not even
spend this little. For when (stated in this naked way) it does not seem credible or easy
to admit, and nobody would endure to hear that he does not serve Christ so much as he did
serve the devil, he proves it by what follows, and renders it credible by bringing that
slavery before us, and saying how they did serve him.

4 Ver. 20. "For when ye were the servants of sin, ye were free from righteousness." Now
what he says is somewhat of this kind, When ye lived in wickedness, and impiety, and the
worst of evils, the state of compliance ye lived in was such that ye did absolutely no
good thing at all. For this is, "ye were free from righteousness." That is ye were not
subject to it, but estranged from it wholly. For ye did not even so much as divide the
manner of servitude between righteousness and sin, but gave yourselves wholly up to
wickedness. Now, therefore, since ye have come over to righteousness, give yourselves
wholly up to virtue, doing nothing at all of vice, that the measure you give may be at
least equal. And yet it is not the mastership only that is so different, but in the
servitude itself there is a vast difference. And this too he unfolds with great
perspicuity, and shows what conditions they served upon then, and what now. And as yet he
says nothing of the harm accruing from the thing, but hitherto speaks of the shame.

5 Ver. 21. "What fruit had ye then in those things whereof ye are now ashamed?" So great
was the slavery, that even the recollection of it now makes you ashamed; but if the
recollection makes one ashamed, the reality would much more. And so you gained now in two
ways, in having been freed from the shame; and also in having come to know the condition
you were in; just as then ye were injured in two ways, in doing things deserving shame,
and in not even knowing to be ashamed. And this is worse than the former. Yet still ye
kept in a state of servitude. Having then proved most abundantly the harm of what took
place then from the shame of it, he comes to the thing in question. Now what is this
thing? "For the end of those things is death." Since then shame seems to be no such
serious evil, he comes to what is veryfearful, I mean death; though in good truth what he
had before mentioned were enough. For consider how exceeding great the mischief must be,
inasmuch as, even when freed fromthe vengeance due to it, they could not get free of the
shame. What wages then, he says, do you expect from the reality, when from the bare
recollection, and that too when you are freed from the vengeance, you hide your face and
blush, though under such grace as you are! But God's side is far otherwise.

6 Ver. 22. "For now being made free from sin, and become servants to God, ye have your
fruit unto holiness, and the end everlasting life." Of the former, the fruit was shame,
even after the being set free. Of these the fruit is holiness, and where holiness is,
there is all confidence. But of those things the end is death, and of these everlasting
life. Do you see how he points out some things as already given, and some as existing in
hope, and from what are given he draws proof of the others also, that is from the holiness
of the life. For to prevent your saying (i.e. as an objection) everything lies in hope, he
points out that you have already reaped fruits, first the being freed from wickedness, and
such evils as the very recollection of puts one to shame; second, the being made a servant
unto righteousness; a third, the enjoying of holiness; a fourth, the obtaining of life,
and life too not for a season, but everlasting. Yet with all these, he says, do but serve
as ye served it. For though the master is far preferable, and the service also has many
advantages, and the rewards too for which ye are serving, still I make no further demand.
Next, since he had mentioned arms and a king, he keeps on with the metaphor in these
words:

7 Ver. 23. "For the wages of sin is death, but the gift of God is eternal life, through
Jesus Christ our Lord." After speaking of the wages of sin, in the case of the blessings,
he has not kept to the same order (tacin, rank or relation): for he does not say, the
wages of good deeds, "but the gift of God;" to show, that it was not of themselves that
they were freed, nor was it a due they received, neither yet a return, nor a recompense of
labors, but by grace all these things came about. And so there was a superiority for this
cause also, in that He did not free them only, or change their condition for a better, but
that He did it without any labor or trouble upon their part: and that He not only freed
them, but also gave them much more than before, and that through His Son. And the whole of
this he has interposed as having discussed the subject of grace, and being on the point of
overthrowing the Law next. That these things then might not both make them rather
listless, he inserted the part about strictness of life, using every opportunity of
rousing the hearer to the practice of virtue. For when he calls death the wages of sin, he
alarms them again, and secures them against dangers to come. For the words he uses to
remind them of their former estate, he also employs so as to make them thankful, and more
secure against any inroads of temptations. Here then he brings the hortatory part to a
stop, and proceeds with the doctrines again, speaking on this wise.

8 Chap. vii. ver. 1. "Know ye not, brethren, for I speak to them that know the Law." Since
then he had said, we are "dead to sin," he here shows that not sin only, but also the Law,
hath no dominion over them. But if the Law hath none, much less hath sin: and to render
his language palatable, he uses a human example to make this plain by. And he seems to be
stating one point, but he sets down at once two arguments for his proposition. One, that
when a husband is dead, the woman is no longer subject to her husband, and there is
nothing to prevent her becoming the wife of another man: and the other, that in the
present case it is not the husband only that is dead but the wife also. So that one may
enjoy liberty in two ways. Now if when the husband is dead, she is freed from his power,
when the woman is shown to be dead also, she is much more at liberty. For if the one event
frees her from his power, much more does the concurrence of both. As he is about to
proceed then to a proof of these paints, he starts with an encomium of the hearers, in
these words, "Know ye not, brethren, for I speak to them that know the Law, that is, I am
saying a thing that is quite agreed upon, and clear, and to men too that know all these
things accurately,

9 "How that the Law hath dominion over a man as long as he liveth?" He does not say,
husband or wife, but "man," which name is common to either creature; "For he that is
dead," he says, "is freed (Gr. justified) from sin." The Law then is given for the living,
but to the dead it ceaseth to be ordained (or to give commands). Do you observe how he
sets forth a twofold freedom? Next, after hinting this at the commencement, he carries on
what he has to say by way of proof, in the woman's case, in the following way. Ver. 2, 3.
"For the woman which hath an husband is bound by the Law to her husband, so long as he
liveth: but if the husband be dead, she is loosed from the Law of her husband. So then, if
while her husband liveth, she be married to another man, she is called an adulteress: but
if her husband be dead, she is free from that law; so that she is no adulteress, though
she be married to another man."

10 He keeps continually upon this point, and that with great exactness, since he feels
quite sure of the proof grounded on it: and in the husband's place he puts the Law, but in
the woman's, all believers. Then he adds the conclusion in such way, that it does not
tally with the premiss; for what the context would require would be, "and so, my brethren,
the Law doth not rule over you, for it is dead." But he does not say so, but only in the
premiss hinted it, and in the inference, afterwards, to prevent what he says. being
distasteful, he brings the woman in as dead by saying, "Wherefore, my brethren, ye also
are become dead to the Law." 11 As then the one or the other event gives rise to the same
freedom, what is there to prevent his showing favor to the Law without any harm being done
to the cause? "For the woman which hath an husband is bound by the Law to her husband as
long as he liveth. What is become now (3 mss. then) of those that speak evil of the Law?
Let them hear, how even when forced upon it, he does not bereave it of its dignity, but
speaks great things of its power; if while it is alive the Jew is bound, and they are to
be called adulterers who transgress it, and leave it whiles it is alive. But if they let
go of it after it has died, this is not to be wondered at. For in human affairs no one is
found fault with for doing this: "but if the husband be dead, she is loosed from the law
of her husband. You see how in the example he points out the Law as dead, but in the
inference he does not do so. So then if it be while her husband liveth, the woman is
called an adulteress. See how he dwells upon the accusations of those who transgress the
Law, while it is yet living. But since he had put an end to it, he afterwards favors it
with perfect security, without doing any harm hereby to the faith. "For if while her
husband liveth, she be married to another man, she is called an adulteress.

12 Thus it would have been natural to say next, ye also, my brethren, now the Law is dead,
will not be judged guilty of adultery, if ye become married toanother husband. Yet he does
not use these words, but what? "Ye are become dead to the Law; if ye have been made dead,
ye are no longer under the Law. For if, when the husband is dead, the woman is no longer
liable to it, much more when herself is dead also she is freed from the former. Do you
note the wisdom of Paul, how he points out that the Law itself designs that we should be
divorced from it, and married to another? For there is nothing, he means, against your
living with another husband, now the former is dead; for how should there be, since when
the husband was alive it allowed this to her who had a writing of divorcement? But this he
does not set down, as it was rather a charge against the woman; for although this had been
granted, still it was not cleared of blame. (Matt. xix. 7, 8. For in cases where he has
gained the victory by requisite andaccredited proofs, he does not go into questions beyond
the purpose; not being captious. The marvel then is this, that it is the Law itself that
acquits us who are divorced from it of any charge, and so the mind of it was that we
should become Christ's. For it is dead itself, and we are dead;

13 and the grounds of its power over us are removed in a twofold way. But he is not
content with this alone, but also adds the reason of it. For he has not set down death
without special purpose, but brings the cross in again, which had wrought these things,
and in this way too he puts us under an engagement. For ye have not been freed merely, he
means, but it was through the Lord's death. For he says, 14 "Ye are become dead to the Law
by the Body of Christ." Now it is not on this only he grounds his exhortation, but also on
the superiority of this second husband. And so he proceeds: "that ye should be married to
another, even to Him Who is raised from the dead." Then to prevent their saying, If we do
not choose to live with another husband, what theft? For the Law does not indeed make an
adulteress of the widow who lives in a second marriage, but for all that it does not force
her to live in it. Now that they may not say this, he shows that from benefits already
conferred, it is binding on us to choose it: and this he lays down more clearly in other
passages, where he says, "Ye are not your own;" and, "Ye are bought with a price;" and,
"Be not ye the servants of men" (1 Cor. vi. 19, 20; vii. 23); and again, "One died for
all, that they which live should not henceforth live unto themselves, but unto Him which
died for them." (2 Cor. v. 15.) This is then what he here alludes to in the words, "By the
Body." And next he exhorts to better hopes, saying, "That we should bring forth fruit unto
God." For then, he means, ye brought forth fruit unto death, but now unto God.

15 Ver. 5. "For when we were in the flesh, the motions of sins, which were by the Law, did
work in our members to bring forth fruit unto death." You see then the gain to be got from
the former husband! And he does not say when we were in the Law, so in every passage
shrinking from giving a handle to heretics ; but "when we were in the flesh," that is, in
evil deeds, in a carnal life. What he says then is, not that they were in the flesh
before, but now they went about without any bodies; but by saying what he does, he neither
says that the Law is the cause of sins, nor yet frees it from odium. For it held the rank
of a bitter accuser, by making their sins bare: since that, which enjoins more to him who
is not minded to obey at all, makes the offence greater. And this is why he does not say,
the "motions of sins" which were produced by the Law, but which "were through the Law"
(Rom. ii. 27), without adding any "produced," but simply "through the Law," that is to
say, which through the Law were made apparent, were made known. Next that he might not
accuse the flesh either; he does not say which the members wrought, but "which did work
(or were wrought) in our members," to show that the origin of the mischief was elsewhere,
from the thoughts which wrought in us, not from the members which had them working in
them. For the soul ranks as a performer, and the fabric of the flesh as a lyre, sounding
as the performer obliges it. So the discordant tune is to be ascribed not to the latter,
but to the former sooner than to the latter.

16 Ver. 6. "But now," he says, "we are delivered from the Law." (kathrghqhmen, "made of no
effect.") 17 See how he again in this place spares the flesh and the Law. For he does not
say that the Law was made of no effect, or that the flesh was made of no effect, but that
we were made of no effect (i.e., were delivered). And how were we delivered? Why by the
old man, who was held down by sin, being dead and buried. For this is what he sets forth
in the words, "being dead to that, wherein we were held. As if he had said, the chain by
which we were held down was deadened and broken through, so that that which held down,
namely sin, held down no more. But do not fall back or grow listless. For you have been
freed with a view to being servants again, though not in the same way, but "in newness of
spirit, and not in the oldness of the letter. Now what does he mean here? for it is
necessary to disclose it here, that when we come upon the passage, we may not be perplexed
with it. When then Adam sinned (he means), and his body became liable to death and
sufferings, it received also many physical losses, and the horse became less active and
less obedient. But Christ, when He came, made it more nimble for us through baptism,
rousing it with the wing of the Spirit. And for this reason the marks for the race, which
they of old time had to run, are not the same as ours.

18 Since then the race was not so easy as it is now. For this reason, He desires them to
be clear not from murder only, as He did them of old time, but from anger also; nor is it
adultery only that He bids them keep clear of, but even the unchaste look; and to be
exempt not from false swearing only, but even from true. (Matt. v. 21, 27, 33. And with
their friends He orders them to love their enemies also. And in all other duties, He gives
us a longer ground to run over, and if we do but obey, threatens us with hell, so showing
that the things in question are not matters of free-will offering for the combatants, as
celibacy and poverty are, but are binding upon us absolutely to fulfil. For they belong to
necessary and urgent requisites, and the man who does not do them is to be punished to the
utmost. This is why He said, "Except your righteousness exceed the righteousness of the
Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. (Matt. v. 20.
But he that does not see the kingdom, shall certainly fall into hell. For this cause Paul
too says, "Sin shall not have dominion over you, because ye are not under the Law, but
under grace. And here again, "that ye should serve in newness of spirit, and not in the
oldness of the letter.

19 For it is not the letter that condemneth, that is the old Law, but the Spirit that
helpeth. And for this reason among the ancients, if any were found practising virginity,
it was quite astonishing. But now the thing is scattered over every part of the world. And
death in those times some few men did with difficulty despise, but now in villages and
cities there are hosts of martyrs without number, consisting not of men only, but even of
women. And next having done with this, he again meets an objection which is rising, and as
he meets it, gives confirmation to his own object. And so he does not introduce the
solution of it as main argument, but by way of opposing this; that by the exigency of
meeting it, he may get a plea for saying what he wishes, and make his accusation not so
unpalatable. Having then said, "in the newness of the Spirit, and not in the oldness of
the letter," he proceeds.

20 Ver. 7. "What then? is the Law sin? God forbid." 21 Even before this he had been
saying, that "the motions of sins, which were by the Law did work in our members" (ver.
5): and, "sin shall have no dominion over you, for ye are not under the Law. (vi. 14. And
that "where no law is, there is no transgression. (iv. 15. And, "but the Law came in, that
the offence might abound" (v. 20); and, "the Law worketh wrath. (iv. 15. Now as all these
things seem to bring the Law into disrepute, in order to correct the suspicion arising
from them, he supposes also an objection, and says, "What then, is the Law sin? God
forbid. Before the proof he uses this adjuration to conciliate the hearer, and by way of
soothing any who was troubled at it. For so, when he had heard this, and felt assured of
the speaker's disposition, he would join with him in investigating the seeming perplexity,
and feel no suspicions of him. Wherefore he has put the objection, associating the other
with him. Hence, he does not say, What am I to say? but "What shall we say then? As though
a deliberation and a judgment were before them, and a general meeting called together, and
the objection came forward not of himself, but in the course of discussion, and from real
circumstances of the case. For that the letter killeth, he means, no one will deny, or
that the Spirit giveth life (2 Cor. iii. 6); this is plain too, and nobody will dispute
it.

22 If then these are confessedly truths, what are we to say about the Law? that "it is
sin? God forbid. Explain the difficulty then. Do you see how he supposes the opponent to
be present, and having assumed the dignity of the teacher, he comes to the explaining of
it. Now what is this? Sin, he says, the Law is not. "Nay, I had not known sin, but by the
Law. Notice the reach of his wisdom! What the Law is not, he has set down by way of
objection, so that by removing this, and thereby doing the Jew a pleasure, he may persuade
him to accept the less alternative. And what is this? Why that "I had not known sin, but
by the Law. For I had not known lust, except the Law had said, Thou shalt not covet." 23
Do you observe, how by degrees he shows it to be not an accuser of sin only, but in a
measure its producer? Yet not from any fault of its own, but from that of the froward
Jews, he proves it was, that this happened. For he has taken good heed to stop the mouths
of the Manichees, that accuse the Law; and so after saying, "Nay, I had not known sin, but
by the Law;" and, "I had not known lust, except the Law had said, Thou shall not covet;"
he adds, Ver. 8. "But sin, taking occasion by the commandment, wrought in me all manner of
concupiscence."

24 Do you see how he has cleared it of all blame? For "sin," he says, "taking occasion by
the commandment," it was, and not the Law, that increased the concupiscence, and the
reverse of the Law's intent was brought about. This came of weakness, and not of any
badness. For when we desire a thing, and then are hindered of it, the flame of the desire
is but increased. Now this came not of the Law; for it hindered us (3 mss. endeavored) of
itself to keep us off from it; but sin, that is, thy own listlessness and bad disposition,
used what was good for the reverse. But this is no fault in the physician, but in the
patient who applies the medicine wrongly. For the reason of the Law being given was, not
to inflame concupiscence, but to extinguish it, though the reverse came of it. Yet the
blame attaches not to it, but to us. Since if a person had a fever, and wanted to take
cold drink when it was not good for him, and one were not to let him take his fill of it,
and so increase his lust after this ruinous pleasure, one could not deservedly be found
fault with. For the physician's business is simply prohibiting it, but the restraining
himself is the patient's. And what if sin did take occasion from it? Surely there are many
bad men who by good precepts grow in their own wickedness.

25 For this was the way in which the devil ruined Judas, by plunging him into avarice, and
making him steal what belonged to the poor. However it was not the being entrusted with
the bag that brought this to pass, but the wickedness of his own spirit. And Eve, by
bringing Adam to eat from the tree, threw him out of Paradise. But neitherin that case was
the tree the cause, even if itwas through it that the occasion took place. But if he
treats the discussion about the Law with somewhat of vehemence, do not feel surprise. For
Paul is making a stand against the present exigency, and suffers not his language to give
a handle even to those that suspected otherwise, but takes great pains to make the present
statement correct. Do not then sift what he is now going on to say (4 mss. "here saying")
by itself, but put beside it the purpose by which he is led on to speak of these things,
and reckon for the madness of the Jews, and their vigorous spirit of contention, which as
he desires earnestly to do away with, he seems to bear violently (poluj pnein) against the
Law, not to find fault with it, but to unnerve their vigor. For if it is any reproach to
the Law that sin taketh occasion by it, this will be found to be the case in the New
Testament also. For in the New Testament there are thousands of laws, and about many more
(" far more," Field) important matters.

26 And one may see the same come to pass there also, not with regard to covetousness
(lust, as v. 7) only, but to all wickedness generally. For He says, "if I had not come and
spoken unto them, they had not had sin," (John xv. 22. Here then sin finds a footing in
this fact, and so the greater punishment. And again when Paul discourseth about grace, he
says, "Of how much sorer punishment, suppose ye, shall he be counted worthy, who hath
trodden under foot the Son of God. (Heb. x. 29. Has not then the worse punishment its
origin from hence, from the greater benefit? And the reason why he says the Greeks were
without excuse was, because being honored with the gift of reason, and having gotten a
knowledge of the beauty of the creation, and having been placed in a fair way for being
led by it to the Creator, they did not so use the wisdom of God, as it was their duty.
Seest thou that to the wicked in all cases occasions of greater punishment result from
good things? But we shall not in this accuse the benefits of God, but rather upon this
even admire them the more: but we shall throw the blame on the spirit of those who abuse
the blessings to contrary purpose. Let this then be our line with regard to the Law also.
But this is easy and feasible-the other is what is a difficulty.

27 How is it that he says "I had not known lust except the Law had said, Thou shall not
covet? Now if man had not known lust, before he received the Law, what was the reason for
the flood, or the burning of Sodom? What does he mean then? He means vehement lust: and
this is why he did not say, lust, but "all manner of concupiscence," intimating, in that,
its vehemency. And what, it will be said, is the good of the Law, if it adds to the
disorder? None; but much mischief even. Yet the charge is not against the Law, but the
listlessness of those who received it. For sin wrought it, though by the Law. But this was
not the purpose of the Law, nay, the very opposite, Sin then became stronger, he says, and
violent. But this again is no charge against the Law but against their obstinacy. "For
without the Law sin is dead. That is, was not so ascertainable. For even those before the
Law knew that they had sinned, but they came to a more exact knowledge of it after the
giving of the Law. And for this reason they were liable to a greater accusation: since it
was not the same thing to have nature to accuse them, and besides nature the Law, which
told them distinctly every charge.

28 Ver. 9. "For I was alive without the Law once." When, pray, was that? Before Moses. See
how he sets himself to show that it, both by the things it did, and the things it did not
do, weighed down human nature. For when "I was alive without the Law," he means, I was not
so much condemned. "But when the commandment came, sin revived, and I died." 29 This seems
indeed to be an accusing of theLaw. But if any one will look closely at it, it will be
seen to be even an encomium of it. For it did not give existence to sin that before was
not, but only pointed out what had escaped notice. And this is even a praise of the Law,
if at least before it they had been sinning without perceiving it. But when this came, if
they gained nothing besides from it, at all events this they were distinctly made
acquainted with, the fact that they had been sinning. And this is no small point, with a
view to getting free from wickedness. Now if they did not get free, this has nothing to do
with the Law; which framed everything with a view to this end, but the accusation lies
wholly against their spirit, which was perverse beyond all supposition. For what took
place was not the natural thing,-their being injured by things profitable. And this is why
he says "And the commandment, which was ordained to life, I found to be unto death." He
does not say, "it was made," or "it brought forth" death, but "was found," so explaining
the novel and unusual kind of discrepancy, and making the whole fall upon their own pate.
For if, he says, you would know the aim of it, it led to life, and was given with this
view. But if death was the issue of this, the fault is with them that received the
commandment, and not of this, which was leading them to life. And this is a point on which
he has thrown fresh light by what follows.

30 Ver. 11. "For sin taking occasion by the commandment deceived the, and by it slew me."
You observe how he everywhere keeps to sin, and entirely clears the Law of accusation. And
so he proceeds as follows. Ver. 12. "Wherefore the law is holy, and the commandment holy,
and just, and good." 31 But, if ye be so minded, we will bring before you the language of
those who wrest these declarations. For this will make our own statements clearer. For
there are some that say, that he is not here saying what he does of the Law of Moses, but
some take it of the law of nature; some, of the commandment given in Paradise. Yet surely
Paul's object everywhere is to annul this Law, but he has not any question with those. And
with much reason; for it was through a fear and a horror of this that the Jews obstinately
opposed grace. But it does not appear that he has ever called the commandment in Paradise
"Law" at all; no, nor yet any other writer. Now to make this plainer from what he has
really said, let us follow out his words, retracing the argument a little. Having then
spoken to them about strictness of conversation, he goes on to say, "Know ye not,
brethren, how that the Law hath dominion over a man as long as he liveth? Wherefore ye are
become dead to the Law. Therefore if these things are said about the natural law, we are
found to be without the natural law. And if this be true, we are more senseless ,than the
creatures which are without reason. Yet this is not so, certainly.

32 For with regard to the law in Paradise, there is no need to be contentious, test we
should be taking up a superfluous trouble, by entering the lists against things men have
made up their minds upon. In what sense then does he say, "I should not have known sin but
by the Law? He is speaking, not of absolute want of knowledge, but of the more accurate
knowledge. For if this were said of the law of nature, how would what follows suit? "For I
was alive," he says, "without the Law once. Now neither Adam, nor any body else, can be
shown ever to have lived without the law of nature. For as soon as God formed him, He put
into him that law of nature, making it to dwell by him as a security to the whole kind
(Gr. Nature, see p. 365). And besides this, it does not appear that he has anywhere called
the law of nature a commandment. But this he calls as well a commandment, and that "just
and holy," as a "spiritual law. But the law of nature was not given to us by the Spirit.
For barbarians, as well as Greeks and other men, have this law. Hence it is plain, that it
is the Mosaic Law that he is speaking of above, as well as afterwards, and in all the
passages. For this cause also he calls it holy, saying, "Wherefore the Law is holy, and
the commandment holy, and just, and good.

33 For even though the Jews have been unclean since the Law, and unjust and covetous, this
does not destroy the virtue of the Law, even as their unbelief doth not make the faith of
God of none effect. So from all these things it is plain, that it is of the Law · of Moses
that he here speaks. 34 Ver. 13. "Was then that which is good made death unto me? God
forbid. But sin that it might appear sin." (4 mss. om. h.) 35 That is, that it might be
shown what great evil sin is, namely, a listless will, an inclinableness to the worse
side, the actual doing (3 mss. om. this clause), and the perverted judgment. For this is
the cause of all the evils; but he amplifies it by pointing out the exceeding grace of
Christ, and teaching them what an evil He freed the human race from, which, by the
medicines used to cure it, had become worse, and was increased by the preventives.
Wherefore he goes on to say: "That sin, by the commandment, might become exceeding sinful.
Do you see how these things are woven together everywhere? By the very means he uses to
accuse sin, he again shows the excellency of the Law. Neither is it a small point which he
has gained by showing what an evil sin is, and unfolding the whole of its poison, and
bringing it to view. For this is what he shows, by saying, "that sin by the commandment
might become exceeding sinful. That is, that it may be made clear what an evil sin is,
what a ruinous thing. And this is what was shown by the commandment. Hereby he also shows
the preëminence of grace above the Law, the preëminence above, not the conflict with, the
Law. For do not look to this fact, that those who received it were the worse for it;

36 but consider the other, that the Law had not only no design of drawing wickedness out
to greater lengths, but even seriously aimed at hewing down what already existed. But if
it had no strength, give to it indeed a crown for its intention, but adore more highly the
power of Christ, which abolished, cut away: and plucked up the very roots an evil so
manifold and so hard to be overthrown. But when you hear me speak of sin, do not think of
it as a substantial power, but evil doing, as it comes upon men and goes from them
continually, and which, before it takes place, has no being, and when it has taken place,
vanishes again. This then was why the Law was given. Now no law is ever given to put an
end to things natural, but in order to correct a way of acting purposely wicked. And this
the lawgivers that are without too are aware of, and all mankind in general. For it is the
evils from viciousness alone that they are for setting right, and they do not undertake to
extirpate those allotted us along with our nature; since this they cannot do. For things
natural remain unalterable (Arist. Eth. b. 2, c. 1), as we have told you frequently in
other discourses also.

37 And so let us leave these contests, and again practise ourselves in exhortation. Or
rather, this last part belongs to those contests. For if we cast out wickedness, we should
bring virtue in also: and by these means we shall clearly teach that wickedness is no
natural evil, and shall be able easily to stop the mouths of them that enquire for the
origin of evil, not by means of words only, but of actions also, since we share the same
nature with them, but are freed from their wickedness. For let us not be looking at the
laboriousness of virtue, but at the possibility of succeeding in it. But if we be in
earnest, it will be at once light and palatable to us. But if you tell me of the pleasure
of vice, tell out its end too. For it issueth in death, even as virtue leadeth us to life.
Or if you think fit let us rather scrutinize them both even before their end; for we shall
see that vice has a great deal of pain attached to it, and virtue great pleasure. For what
pray is so painful as a bad conscience? or what more pleasing than a good hope? For there
is nothing, assuredly there is nothing, which is used to cut us so deep, and press so hard
on us, as the expectation of evil: nothing that so keeps us up, and all but gives us
wings, as a good conscience.

38 And this we may get a knowledge of even by what takes place before our eyes. For they
that dwell in a prison, and are in expectation of sentence against them let them have the
enjoyment of luxury repeated beyond count, live a more afflicting life than those that go
a begging by the by-roads, yet with nothing upon their consciences to trouble them. For
the expectation of a dreadful end will not let them perceive those pleasures which they
have in their hands. And why do I speak of prisoners? Why, as for those that are living
out of prison, and have a good fortune, yet have a bad conscience about them,
handicraftsmen that work for their bread, and spend the whole day amid their labor, are in
a far better plight than they. And for this reason too we say, How miserable the
gladiators are (though seeing them as we do in taverns, drunken, luxurious, gormandizing),
and call them the most miserable of men, because the calamity of the end which they must
expect is too great to admit of comparison with that pleasure. Now if to them a life of
this sort seems to be pleasing, remember what I am continually telling you, that it is no
such marvel that a man who lives in vice should not flee from the misery and pain of vice.
For see how a thing so detestable as that, yet seems to be delectable to those who
practice it.

39 Yet we do not on this account say, how happy they are, for this is just the very reason
why we think them pitiable, because they have no notion of the evils they are amongst. And
what would you say of adulterers, who for a little pleasure undergo at once a disgraceful
slavery, and a loss of money, and a perpetual fear (Hor. Sat. II. vii. 58-67), and in fact
the very life of a Cain, or rather one that is even much worse than his; filledwith fears
for the present, and trembling for the future, and suspecting alike friend and foe, and
those that know about it, and those that know-nothing? Neither when they go to sleep are
they quit of this struggle, their bad conscience shaping out for them dreams that abound
with sundry terrors, and in this way horrifying them. Far otherwise is the chaste man,
seeing he passes the present life unshackled and at full liberty. Weigh then against the
little pleasure, the sundry fluctuations of these terrors, and with the short labor of
continency, the calm of an entire life; and you will find the latter hath more of
pleasantness than the former. But as for the man that is set upon plundering and laying
hands upon other men's goods, tell me if he has not to undergo countless pains in the way
of running about, fawning upon slaves, freemen, doorkeepers; alarming and threatening,
acting shamelessly, watching, trembling, in agony, suspecting everything.

40 Far otherwise is the man that holds riches in contempt, forhe too enjoys pleasure in
abundance, and lives with no fear, and in perfect security. And if any one were to go
through the other instances of vice, he would find much trouble, and many rocks. But what
is of greater importance is, that in the case of virtue the difficulties come first, and
the pleasant part afterwards, so the trouble is even thus alleviated. But in the case of
vice, the reverse. After the pleasure, the pains and the punishments, so that by these
besides the pleasure is done away. For as he who waits for the crown, perceives nothing of
present annoyance, so he that has to expect the punishments after the pleasures has no
power of gathering in a gladness that is unalloyed, since the fear puts everything in
confusion. Or rather if any one were to scrutinize the thing with care, even before the
punishment which follows upon these things, he would find that even at the very moment
when vice is boldly entered upon, a great deal of pain is felt. And, if you think fit, let
us just examine this in the case of those who plunder other men's goods.

41 Or those who in any way get together money, and setting aside the fears, and dangers,
and trembling, and agony, and care, and all these things, let us suppose the case of a
man, who has got rich without any annoyance, and feels sure about maintaining his present
fortune (which he has no means of doing, still for all that let it be assumed for
argument's sake). What sort of pleasure then is he to gather in from having so much about
him? On the contrary, it is just this very thing that will not let him be glad-hearted.
For as long as ever he desires other things besides, he is still upon the rack. Because
desire gives pleasure at the time it has come to a stand. If thirsty, for instance, we
feel refreshed, when we have drunk as much as we wish; but so long as we keep thirsty,
even if we were to have exhausted all the fountains in the world, our torment were but
growing greater; even if we were to drink up ten thousand rivers, our state of punishment
were more distressing. And thou also, if thou wert to receive the goods of the whole
world, and still to covet, wouldest make thy punishment the greater, the more things thou
hadst tasted of. Fancy not then, that from having gathered a great sum together thou shalt
have aught of pleasure, but rather by declining to be rich. But if thou covetest to be
rich thou wilt be always under the scourge.

42 For this is a kind of love that does not reach its aim; and the longer journey thou
hast gone, the further off thou keepest from the end. 43 Is not this a paradox then, a
derangement, a madness in the extreme? Let us then forsake this first of evils, or rather
let us not even touch this covetousness at all. Yet, if we have touched it, let us spring
away from its first motions (prooimiwn). For this is the advice the writer of the Proverbs
gives us, when he speaks about the harlot: "Spring away," he says, "tarry not, neither go
thou near to the door of her house" (Prov. v. 8): this same thing I would say to you about
the love of money. For if by entering gradually you fall into this ocean of madness, you
will not be able to get up out of it with ease, and as if you were in whirlpools, struggle
as often as ever you may, it will not be easy for you to get clear; so after falling into
this far worse abyss of covetousness, you will destroy your own self, with all that
belongs to you. (Acts viii. 20. And so my advice is that we be on our watch against the
beginning, and avoid little evils, for the great ones are gendered by these. For he who
gets into a way of saying at every sin, This matters nothing! will by little and little
ruin himself entirely. At all events it is this which has introduced vice; which has
opened the doors to the robber (5 mss. devil), which has thrown down the walls of cities,
this saying at each sin, "This matters nothing!

44 Thus in the case of the body too, the greatest of diseases grow up, when trifling ones
are made light of. If Esau had not first been a traitor to his birthright, he would not
have become unworthy of the blessings. If he had not rendered himself unworthy of the
blessings, he would not have had the desire of going on to fratricide. If Cain had not
fallen in love with the first place, but had left that to God, he would not have had the
second place. Again, when he had the second place, if he had listened to the advice, he
would not have travailed with the murder. Again, if after doing the murder he had come to
repentance, when God called him, and had not answered in an irreverent way, he would not
have had to suffer the subsequent evils. But if those before the Law did owing to this
listlessness come to the very bottom of misery, only consider what is to become of us, who
are called to a greater contest, unless we take strict heed unto ourselves, and make speed
to quench the sparks of evil deeds before the whole pile is kindled. Take an instance of
my meaning. Are you in the habit of false swearing? do not stop at this only, but away
with all swearing, and you will have no further need of trouble. For it is far harder for
a man that swears to keep from false swearing, than to abstain from swearing altogether.

45 Are you an insulting and abusive person? a striker too? Lay down as a law for yourself
not to be angry or brawl in the least, and with the root the fruit also will be gotten rid
of. Are you lustful and dissipated? Make it your rule again not even to look at a woman
(Job xxxi. 1), or to go up into the theatre, or to trouble yourself with the beauty of
other people whom you see about. For it is far easier not even to look at a woman of good
figure, than after looking and taking in the lust, to thrust out the perturbation that
comes thereof, the struggle being easier in the preliminaries (prooimioij). Or rather we
have no need of a struggle at all if we do not throw the gates open to the enemy, or take
in the seeds of mischief (kakiaj). And this is why Christ chastised the man who looks
unchastely upon a woman (Matt. v. 28), that He might free us from greater labor, before
the adversary became strong, bidding us cast him out of the house while he may be cast out
even with ease. For what need to have superfluous trouble, and to get entangled with the
enemies, when without entanglement we may erect the trophy, and before the wrestling seize
upon the prize? For it is not so great a trouble not to look upon beautiful women, as it
is while looking to restrain one's self.

46 Or rather the first would be no trouble at all, but immense toil and labor comes on
after looking. Since then this trouble is less (most mss. add, "to the incontinent"), or
rather there is no labor at all, nor trouble, but the greater gain, why do we take pains
to plunge into an ocean of countless evils? And farther, he who does not look upon a
woman, will overcome such lust not only with greater ease, but with a higher purity, as he
on the other hand who does look, getteth free with more trouble, and not without a kind of
stain, that is, if he does get free at all. For he that does not take a view of the
beautiful figure, is pure also from the lust that might result. But he who lusteth to
look, after first laying his reason low, and polluting it in countless ways, has then to
cast out the stain that came of the lust, that is, if he do cast it out. This then is why
Christ, to prevent our suffering in this way, did not prohibit murder only, but wrath; not
adultery only, but an unchaste look even: not perjury only, but all swearing whatsoever.
Nor does he make the measure of virtue stop here, but after having given these laws, He
proceeds to a still greater degree.

47 For after keeping us far away from murder, and bidding us to be clear of wrath, He bids
us be ready even to suffer ill, and not to be prepared to suffer no more than what he who
attacks us pleases, but even to go further, and to get the better of his utmost madness by
the overflowingness of our own Christian spirit (thj oikeiaj figosofiaj). For what He says
is not, "If a man smite thee on thy right cheek, bear it nobly and hold thy peace; but He
adds to this the yielding to him the other too. For He says, "Turn to him the other also.
(Matt. v. 39. This then is the brilliant victory, to yield him even more than what he
wishes, and to go beyond the bounds of his evil desire by the profuseness of one's own
patient endurance. For in this way you will put a stop to his madness, and also receive
from the second act again the reward of the first, besides putting a stop to wrath against
him. See you, how in all cases it is we that have it in our power not to suffer ill, and
not they that inflict it? Or rather it is not the not suffering ill alone, but even the
having benefits (Sav. conj. paqein eu, so 2 mss. done us that we have in our own power.

48 And this is the truest wonder, that we are so far from being injured, if we be right-
minded, that we are even benefited, and that too by the very things that we suffer
unjustly at the hands of others. Reflect then; has such an one done you an affront? You
have the power of making this affront redound to your honor. For if you do an affront in
return, you only increase the disgrace. But if you bless him that did you the affront, you
will see that all men give you victory, and proclaim your praise. Do you see how by the
things wherein we are wronged, we get good done unto us if we be so minded? This one may
see happening in the case of money matters, of blows, and the same in everything else. For
if we requite them with the opposite, we are but twining a double crown about us, one for
the ills we have suffered, as well as one for the good we are doing. Whenever then a
person comes and tells you that "such an one has done you an affront, and keeps
continually speaking ill of you to everybody," praise the man to those who tell you of
him. For thus even if you wish to avenge yourself, you will have the power of inflicting
punishment.

49 For those who hear you, be they ever so foolish, will praise you, and hate him as
fiercer than any brute beast, because he, without being at all wronged, caused you pain,
but you, even when suffering wrong, requited him with the opposite. And so you will have
it in your power to prove that all that he said was to no purpose. For he who feels the
tooth of slander, gives by his vexation a proof that he is conscious of the truth of what
is said. But he who smiles at it, by this very thing acquits himself of all suspicion with
those who are present. Consider then how many good things you cull together from the
affair. First, you rid yourself of all vexation and trouble. Secondly (rather this should
come first), even ïf you have sins, you put them off, as the Publican did by bearing the
Pharisee's accusation meekly. Besides, you will by this practice make your soul heroic
(Gr. philosophic), and will enjoy endless praises from all men, and will divest yourself
of any suspicion arising from what is said. But even if you are desirous of taking revenge
upon the man, this too will follow in full measure, both by God's punishing him for what
he has said, and before that punishment by thy heroic conduct standing to him in the place
of a mortal blow. For there is nothing that cuts those who affront us so much to the
heart, as for us who are affronted to smile at the affront.

50 As then from behaving with Christian heroism so many honors will accrue to us, so from
being little-minded just the opposite will befall us in everything. For we disgrace
ourselves, and also seem to those present to be guilty of the things mentioned, and fill
our soul with perturbation, and give our enemy pleasure, and provoke God, and add to our
former sins. Taking then all this into consideration, let us flee from the abyss of a
little mind (mikroyuxiaj), and take refuge in the port of patient endurance (makroqumiaj),
that here we may at once "find rest unto our souls" (Matt. xi. 29), as Christ also set
forth, and may attain to the good things to come, by the grace and love toward man, etc.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 13

1 ROM. VII. 14.-"For we know that the Law is spiritual: but I am carnal, sold under sin."
2 After having said that great evils had taken place, and that sin, taking occasion by the
commandment, had grown stronger, and the opposite of what the Law mainly aimed at had been
the result, and after having thrown the hearer into a great deal of perplexity, he goes on
next to give the rationale of these events, after first clearing the Law of any ill
suspicion. For lest-upon hearing that it was through the commandment that sin took that
occasion, and that it was when it came that sin revived, and through it deceived and
killed-any one should suppose the Law to be the source of these evils, he first sets forth
its defence with considerable advantage, not clearing it from accusation only, but
encircling it also with the utmost praise. And this he lays down, not as granting it for
his own part, but as declaring a universal judgment. "For we know," he says, "that the Law
is spiritual. As if he had said, This is an allowed thing, and self-evident, that it "is
spiritual," so far is it from being the cause of sin, or to blame for the evils that have
happened. And observe, that he not only clears it of accusation, but bestows exceeding
great praise upon it. For by calling it spiritual, he shows it to be a teacher of virtue
and hostile to vice; for this is what being spiritual means, leading off from sin of every
kind. And this the Law did do, by frightening, admonishing, chastening, correcting,
recommending every kind of virtue.

3 Whence then, was sin produced, if the teacher was so admirable? It was from the
listlessness of its disciples. Wherefore he went on to say, "but I am carnal; giving us a
sketch now of man, as comporting himself in the Law, and before the Law. "Sold under sin.
Because with death (he means) the throng of passions also came in. For when the body had
become mortal, it was henceforth a necessary thing for it to receive concupiscence, and
anger, and pain, and all the other passions, which required a great deal of wisdom
(filosofiaj) to prevent their flooding us, and sinking reason in the depth of sin. For in
themselves they were not sin, but, when their extravagancy was unbridled, it wrought this
effect. Thus (that I may take one of them and examine it as a specimen) desire is not sin:
but when it has run into extravagance, being not minded to keep within the laws of
marriage, but springing even upon other men's wives; then the thing henceforward becomes
adultery, yet not by reason of the desire, but by reason of its exorbitancy. And observe
the wisdom of Paul. For after praising the Law, he hastens immediately to the earlier
period, that he may show the state of our race, both then and at the time it received the
Law, and make it plain how necessary the presence of grace was, a thing he labored on
every occasion to prove.

4 For when he says, "sold under sin," he means it not of those who were under the Law
only, but of those who had lived before the Law also, and of men from the very first. Next
he mentions the way in which they were sold and made over. 5 Ver. 15. "For that which I
do, I know not." 6 What does the "I know not" mean?-I am ignorant. And when could this
ever happen? For nobody ever sinned in ignorance. Seest thou, that if we do not receive
his words with the proper caution, and keep looking to the object of the Apostle,
countless incongruities will follow? For if they sinned through ignorance, then they did
not deserve to be punished. As then he said above, "for without the Law sin is dead," not
meaning that they did not know they were sinning, but that they knew indeed, but not so
distinctly; wherefore they were punished, but not so severely: and again; "I should not
have known lust; not meaning an entire ignorance of it, but referring to the most distinct
knowledge of it; and said, that it also "wrought in me all manner of concupiscence, not
meaning to say that the commandment made the concupiscence, but that sin through the
commandment introduces an intense degree of concupiscence; so here it is not absolute
ignorance that he means by saying, "For what I do, I know not; since how then would he
have pleasure in the law of God in his inner man? What then is this, "I know not? I get
dizzy, he means, I feel carried away, I find a violence done to me, I get tripped up
without knowing how. Just as we often say, Such an one came and carried me away with him,
without my knowing how;

7 when it is not ignorance we mean as an excuse, but to show a sort of deceit, and
circumvention, and plot. "For what I would, that I do not: but what I hate, that I do. How
then canst thou be said not to know what thou art doing? For if thou willest the good, and
hatest the evil, this requires a perfect knowledge. Whence it appears that he says, "that
I would not," not as denying free will, or as adducing any constrained necessity. For if
it was not willingly, but by compulsion, that we sinned, then the punishments that took
place before would not be justifiable. But as in saying "I know not," it was not ignorance
he set before us, but what we have said; so in adding the "that I would not," it is no
necessity he signifies, but the disapproval he felt of what was done. Since if this was
not his meaning in saying, "That which I would not, that I do: he would else have gone on,
"But I do what I am compelled and enforced to. For this is what is opposed to willing and
power (ecousia). But now he does not say this, but in the place of it he has put the word,
"that I hate," that you might learn how when he says, "that I would not," he does not deny
the power. Now, what does the "that I would not" mean? It means, what I praise not, what I
do not approve, what I love not.

8 And in contradistinction to this, he adds what follows; "But what I hate, that I do." 9
Ver. 16. "If then I do that which I would not, I consent unto the Law, that it is good."
You see here, that the understanding is not yet perverted, but keeps up its own noble
character even during the action. For even if it does pursue vice, still it hates it the
while, which would be great commendation, whether of the natural or the written Law. For
that the Law is good, is (he says) plain, from the fact of my accusing myself, when I
disobey the Law, and hate what has been done. And yet if the Law was to blame for the sin,
how comes it that he felt a delight in it, yet hated what it orders to be done? For, "I
consent," he says, "unto the Law, that it is good." Ver 17, 18. "Now then it is no more I
that do it, but sin that dwelleth in me. For I know that in me, that is, in my flesh,
dwelleth no good thing."

10 On this text, those who find fault with the flesh, and contend it was no part of God's
creation, attack us. What are we to say then? Just what we did before, when discusssing
the Law: that as there he makes sin answerable for everything so here also. For he does
not say, that the flesh worketh it, but just the contrary, "it is not I that do it, but
sin that dwelleth in me. But if he does say that "there dwelleth no good thing in it,"
still this is no charge against the flesh. For the fact that "no good thing dwelleth in
it," does not show that it is evil itself. Now we admit, that the flesh is not so great as
the soul, and is inferior to it, yet not contrary, or opposed to it, or evil; but that it
is beneath the soul, as a harp beneath a harper, and as a ship under the pilot. And these
are not contrary to those who guide and use them, but go with them entirely, yet are not
of the same honor with the artist. As then a person who says, that the art resides not in
the harp or the ship, but in the pilot or harper, is not finding fault with the
instruments, but pointing out the great difference between them and the artist; so Paul in
saying, that "in my flesh dwelleth no good thing," is not finding fault with the body, but
pointing out the soul's superiority.

11 For this it is that has the whole duty or pilotage put into its hands, and that of
playing. And this Paul here points out, giving the governing power to the soul, and after
dividing man into these two things, the soul and the body, he says, that the flesh has
less of reason, and is destitute of discretion, and ranks among things to be led, not
among things that lead. But the soul has more wisdom, and can see what is to be done and
what not, yet is not equal to pulling in the horse as it wishes. And this would be a
charge not against the flesh only, but against the soul also, which knows indeed what it
ought to do, but still does not carry out in practice what seems best toit. "For to will,"
he says, "is present with me; but how to perform that which is good, I find not. Here
again in the words, "I find not," he does not speak of any ignorance or perplexity, but a
kind of thwarting and crafty assault made by sin, which he therefore points more clearly
out in the next words.

12 Ver. 19, 20. "For the good that I would I do not: but the evil which I would not that I
do. Now if I do that I would not, it is no more I that do it but sin that dwelleth in me."
Do you see, how he acquits the essence of the soul, as well as the essence of the flesh,
from accusation, and removes it entirely to sinful actions? For if the soul willeth not
the evil, it is cleared: and if he does not work it himself, the body too is set free, and
the whole may be charged upon the evil moral choice. Now the essence of the soul and body
and of that choice are not the same, for the two first are God's works, and the other is a
motion from ourselves towards whatever we please to direct it. For willing is indeed
natural (emfuton), and is from God: but willing on this wise is our own, and from our own
mind.

13 Ver. 21. "I find then a law, that when I would do good, evil is present with me." 14
What he says is not very clear. What then is it that is said? I praise the law, he says,
in my conscience, and I find it pleads on my side so far as I am desirous of doing what is
right, and that it invigorates this wish. For as I feel a pleasure in it, so does it yield
praise to my decision. Do you see how he shows, that the knowledge of what is good and
what is not such is an original and fundamental part of our nature, and that the Law of
Moses praises it, and getteth praise from it? For above he did not say so much as I get
taught by the Law, but "I consent to the Law; nor further on that I get instructed by it,
but "I delight in" it. Now what is "I delight? It is, I agree with it as right, as it does
with me when wishing to do what is good. And so the willing what is good and the not
willing what is evil was made a fundamental part of us from the first. But the Law, when
it came, was made at once a stronger accuser in what was bad, and a greater praiser in
what was good. Do you observe that in every place be bears witness to its having a kind of
intensitiveness and additional advantage, yet nothing further?

15 For though it praises and I delight in it, and wish what is good the "evil is" still
"present with me," and the agency of it has not been abolished. And thus the Law, with a
man who determines upon doing anything good, only acts so far as auxiliary to him, as that
it has the same wish as himself. Then since he had stated it indistinctly, as he goes on
he gives a yet more distinct interpretation, by showing how the evil is present, how too
the Law is a law to such a person only who has a mind to do what is good. 16 Ver. 22. "For
I delight," he says, "in the law of God after the inward man." He means, for I knew even
before this what was good, but when I find it set down in writing, I praise it. Ver. 23.
"But I see another law warring against the law of my mind."

17 Here again he calls sin a law warring against the other, not in respect of good order,
but from the strict obedience yielded to it by those who comply with it. As then it gives
the name of master (kurion Matt. vi. 24; Luke xvi. 13) to Mammon, and of god (Phil. iii.
19) to the belly, not because of their intrinsically deserving it, but because of the
extreme obsequiousness of their subjects; so here he calls sin a law, owing to those who
are so obsequious to it, and are afraid to leave it, just as those who have received the
Law dread leaving the Law. This then, he means, is opposed to the law of nature; for this
is what is meant by "the law of my mind. And he next represents an array and battle, and
refers the whole struggle to the law of nature. For that of Moses was subsequently added
over and above: yet still both the one and the other, the one as teaching, the other as
praising what was right, wrought no great effects in this battle; so great was the
thraldom of sin, overcoming and getting the upper hand as it did. And this Paul setting
forth, and showing the decided (kata kratoj) victory it had, says, "I see another law
warring against the law of my mind, and bringing me into captivity. He does not use the
word conquering only, but "bringing me into captivity to the law of sin.

18 He does not say the bent of the flesh, or the nature of the flesh, but "the law of sin.
That is, the thrall, the power. In what sense then does he say, "Which is in my members?
Now what is this? Surely it does not make the members to be sin, but makes them as
distinct from sin as possible. For that which is in a thing is diverse from that wherein
it is. As then the commandment also is not evil, because by it sin took occasion, so
neither is the nature of the flesh, even if sin subdues us by means of it. For in this way
the soul will be evil, and much more so too, since it has authority in matters of action.
But these things are not so, certainly they are not. Since neither if a tyrant and a
robber were to take possession of a splendid mansion and a king's court, would the
circumstance be any discredit to the house, inasmuch as the entire blame would come on
those who contrived such an act. But the enemies of the truth, along with their impiety,
fall unawares also into great unreasonableness. For they do not accuse the flesh only, but
they also disparage the Law. And yet if the flesh were evil, the Law would be good. For it
wars against the Law, and opposes it. If, however, the Law be not good, then the flesh is
good. For it wars and fights against it even by their own account.

19 How come they then to assert that both belong to the devil, putting things opposed to
each other before us? Do you see, along with their impiety, how great is their
unreasonableness also? But such doctrines as these are not the Church's, for it is the sin
only that she condemns; and both the Laws which God has given, both that of nature and
that of Moses, she says are hostile to this, and not to the flesh; for the flesh she
denies to be sin, for it is a work of God's, and one very useful too in order to virtue,
if we live soberly. 20 Ver. 24. "O wretched man that I am! who shall deliver me from the
body of this death?" Do you notice what a great thraldom that of vice is, in that it
overcomes even a mind that delighted in the Law? For no one can rejoin, he means, that I
hate the Law and abhor it, and so sin overcomes me. For "I delight in it, and consent to
it," and flee for refuge to it, yet still it had not the power of saving one who had fled
to it. But Christ saved even one that fled from Him. See what a vast advantage grace has!
Yet the Apostle has not stated it thus; but with a sigh only, and a great lamentation, as
if devoid of any to help him, he points out by his perplexity the might of Christ, and
says, "O wretched man that I am! who shall deliver me from the body of this death?" The
Law has not been able: conscience has proved unequal to it, though it praised what was
good, and did not praise it only, but even fought against the contrary of it. For by the
very words "warreth against" he shows that he was marshalled against it for his part. From
what quarter then is one to hope for salvation?

21 Ver. 25. "I thank God through Jesus Christ our Lord." 22 Observe how he shows the
necessity of having grace present with us, and that the well-doings herein belong alike to
the Father and the Son. For if it is the Father Whom he thanketh, still the Son is the
cause of this thanksgiving. But when you hear him say, "Who shall deliver me from the body
of this death? do not suppose him to be accusing the flesh. For he does not say "body of
sin," but "body of death: that is, the mortal body-that which hath been overcome by death,
not that which gendered death. And this is no proof of the evil of the flesh, but of the
marring (ephreiaj, thwarting) it has undergone. As if any one who was take captive by the
savages were to be said to belong to the savages, not as being a savage, but as being
detained by them: so the body is said to be of death, as being held down thereby, not as
producing it. Wherefore also it is not the body that he himself wishes to be delivered
from, but the mortal body, hinting, as I have often said, that from its becoming subject
to suffering, it also became an easy prey to sin. Why then, it may be said, the thraldom
of sin being so great before the times of grace, were men punished for sinning? Because
they had such commands given them as might even under sin's dominion be accomplished.

23 For he did not draw them to the highest kind of conversation, but allowed them to enjoy
wealth, and did not forbid having several wives, and to gratify anger in a just cause, and
to make use of luxury within bounds. (Matt. v. 38. And so great was this condescension,
that the written Law even required less than the law of nature. For the law of nature
ordered one man to associate with one woman throughout. And this Christ shows in the
words, "He which made them at the beginning, made them male and female. (ib. xix. 4. But
the Law of Moses neither forbade the putting away of one and the taking in of another, nor
prohibited the having of two at once! (ib. v. 31. And besides this there are also many
other ordinances of the Law, that one might see those who were before its day fully
performing, being instructed by the law of nature. They therefore who lived under the old
dispensation had no hardship done them by so moderate a system of laws being imposed upon
them. But if they were not, on these terms, able to get the upper hand, the charge is
against their own listlessness. Wherefore Paul gives thanks, because Christ, without any
rigorousness about these things, not only demanded no account of this moderate amount, but
even made us able to have a greater race set before us. And therefore he says, "I thank my
God through Jesus Christ.

24 And letting the salvation which all agreed about pass, he goes from the points he had
already made good, to another further point, in which he states that it was not our former
sins only that we were freed from, but we were also made invincible for the future. For
"there is," he says, "now no condemnation to them which are in Christ Jesus, who walk not
after the flesh. Yet he did not say it before he had first recalled to mind our former
condition again in the words, "So then with the mind I myself serve the law of God, but
with the flesh the law of sin." 25 Chap. viii. ver. 1. "There is therefore no condemnation
to them which are in Christ Jesus." Then as the fact that many fall into sin even after
baptism presented a difficulty (antepipten), he consequently hastened to meet it, and says
not merely "to them that are in Christ Jesus," but adds, "who walk not after the flesh;"
so showing that all afterward comes of our listlessness. For now we have the power of
walking not after the flesh, but then it was a difficult task. Then he gives another proof
of it by the sequel, in the words, Ver. 2. "For the law of the Spirit of life hath made me
free."

26 It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law
of sin, so he here calls the Spirit the law of the Spirit. And yet he named that of Moses
as such, where he says, "For we know that the Law is spiritual." What then is the
difference? A great and unbounded one. For that was spiritual, but this is a law of the
Spirit. Now what is the distinction between this and that? The other was merely given by
the Spirit, but this even furnisheth those that receive it with the Spirit in large
measure. Wherefore also he called it the law of life in contradistinction to that of sin,
not that of Moses. For when he says, It freed me from the law of sin and death, it is not
the law of Moses that he is here speaking of, since in no case does he style it the law of
sin: for how could he one that he had called "just and holy" so often, and destructive of
sin too? but it is that which warreth against the law of the mind. For this grievous war
did the grace of the Spirit put a stop to, by slaying sin, and making the contest light to
us and crowning us at the outstart, and then drawing us to the struggle with abundant
help. Next as it is ever his wont to turn from the Spirit to the Son and the Father, and
to reckon all our estate to lean upon the Trinity, so doth he here also. For after saying,
"Who shall deliver me from the body of this death," he pointed at the Father as doing this
by the Son, then again at the Holy Spirit along with the Son. "For the law of the Spirit
of Life in Christ Jesus hath made me free, he says. Then again, at the Father and the Son;

27 Ver. 3. "For what the Law could not do," he saith, "in that it was weak through the
flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin
in the flesh." 28 Again, he seems indeed to be disparaging the Law. But if any one attends
strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives
preference to the same things. For he does not speak of the badness of the Law, but of
"what it could not do; and so again, "in that it was weak," not, "in that it was
mischievous, or designing. And even weakness he does not ascribe to it, but to the flesh,
as he says, "in that it was weak through the flesh," using the word "flesh" here again not
for the essence and subsistency itself, but giving its name to the more carnal sort of
mind. In which way he acquits both the body and the Law of any accusation. Yet not in this
way only, but by what comes next also. For supposing the Law to be of the contrary part,
how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a
helping hand by condemning sin in the flesh? For this was what was lacking, since in the
soul the Lord had condemned it long ago. What then? is it the greater thing that the Law
accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was
the principal doer of that also, in that He gave us the law of nature, and added the
written one to it. Again, there were no use of the greater, if the lesser had not been
supplied.

29 For what good is it to know what things ought to be done, if a man does not follow it
out? None, for it were but a greater condemnation. And so He that hath saved the soul it
is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides
a way in which these things were easily done, this is the marvel. Now it was for this that
the Only-Begotten came, and did not depart before He had set us free from this difficulty.
But what is greater, is the method of the victory; for He took none other flesh, but this
very one which was beset with troubles. So it is as if any one were to see in the street a
vile woman of the baser sort being beaten, and were to say he was her son, when he was the
king's, and so to get her free from those who ill treated her. And this He really did, in
that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and
condemned the sin. However, He did not endure to smite it besides; or rather, He smote it
with the blow of His death, but in this very act it was not the smitten flesh which was
condemned and perished, but the sin which had been smiting. And this is the greatest
possible marvel.

30 For if it were not in the flesh that the victory took place, it would not be so
astonishing, since this the Law also wrought. But the wonder is, that it was with the
flesh (meta sarkoj) that His trophy was raised, and that what had been overthrown
numberless times by sin, did itself get a glorious victory over it. For behold what
strange things there were that took place! One was, that sin did not conquer the flesh;
another, that sin was conquered, and conquered by it too. For it is not the same thing not
to get conquered, and to conquer that which was continually overthrowing us. A third is,
that it not only conquered it, but even chastised it. For by not sinning it kept from
being conquered, but by dying also, He overcame and condemned it, having made the flesh,
that before was so readily made a mock of by it, a plain object of fear to it. In this way
then, He at once unnerved its power, and abolished the death by it introduced. For so long
as it took hold of sinners, it with justice kept pressing to its end. But after finding a
sinless body, when it had given it up to death, it was condemned as having acted unjustly.
Do you observe, how many proofs of victory there are? The flesh not being conquered by
sin, Its even conquering and condemning it, Its not condemning it barely, but condemning
it as having sinned.

31 For after having convicted it of injustice, he proceeds to condemn it, and that not by
power and might barely, but even by the rules of justice. For this is what he means by
saying, "for sin condemned sin in the flesh. As if he had said that he had convicted it of
great sin, and then condemned it. So you see it is sin that getteth condemned everywhere,
and not the flesh, for this is even crowned with honor, and has to give sentence against
the other. But if he does say that it was "in the likeness" of flesh that he sent the Son,
do not therefore suppose that His flesh was of a different kind. For as he called it
"sinful," this was why he put the word "likeness. For sinful flesh it was not that Christ
had, but like indeed to our sinful flesh, yet sinless, and in nature the same with us. And
so even from this it is plain that by nature the flesh was not evil. For it was not by
taking a different one instead of the former, nor by changing this same one in substance,
that Christ caused it to regain the victory: but He let it abide in its own nature, and
yet made it bind on the crown of victory over sin, and then after the victory raised it
up, and made it immortal. What then, it may be said, is this to me, whether it was this
flesh that these things happened in?

32 Nay, it concerns thee very much. Wherefore also he proceeds: 33 Ver. 4. "That the
righteousness of the Law might be fulfilled in us, who walk not after the flesh." What
meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was
its design, and what did it enjoin? To be without sin. This then is made good to us
(katwrqwtai hmin) now through Christ. And the making a stand against it, and the getting
the better of it, came from Him. But it is for us to enjoy the victory. Then shall we
never sin henceforth? We never shall unless we have become exceedingly relaxed and supine.
And this is why he added, "to them that walk not after the flesh. For lest, after hearing
that Christ hath delivered thee from the war of sin, and that the requisition (dikaiwma)
of the Law is fulfilled in thee, by sin having been "condemned in the flesh," thou
shouldest break up all thy defences; therefore, in that place also, after saying, "there
is therefore no condemnation," he added, "to them that walk not after the flesh;" and here
also, "that the requisition of the Law might be fulfilled in us," he proceeds with the
very same thing; or rather, not with it only, but even with a much stronger thing. For
after saying, "that the righteousness of the Law might be fulfilled in us that walk not
after the flesh," he proceeds, "but after the Spirit."

34 So showing, that it is not only binding upon us to keep ourselves from evil deeds, but
also to be adorned (koman) with good. For to give thee the crown is His; but it is thine
to hold it fast when given. For the righteousness of the Law, that one should not become
liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a
gift, but keep guarding this goodly treasure. For in this passage he shows that the Font
will not suffice to save us, unless, after coming from it, we display a life worthy of the
Gift. And so he again advocates the Law in saying what he does. For when we have once
become obedient to Christ, we must use all ways and plans so that its righteousness, which
Christ fulfilled, may abide in us, and not come to naught.

35 Ver. 5. "For they that are after the flesh do mind the things of the flesh." Yet even
this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss
cometh to pass. But when we let it have its own will in everything, and it passes over its
proper bounds, and rises up against the soul, then it destroys and corrupts everything,
yet not owing to its own nature, but to its being out of proportion, and the disorder
thereupon ensuing. "But they that are after the Spirit do mind the things of the Spirit."
36 Ver. 6. "For to be carnally minded is death." He does not speak of the nature of the
flesh, or the essence of the body, but of being carnally "minded," which may be set right
again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning
power of its own. Far from it. But to set forth the grosser motion of the mind, and giving
this a name from the inferior part, and in the same way as he often is in the habit of
calling man in his entireness, and viewed as possessed of a soul, flesh. "But to be
spiritually minded." Here again he speaks of the spiritual mind, in the same way as he
says further on, "But He that searcheth the hearts knoweth what is the mind of the spirit"
(ver. 27); and he points out many blessings resulting from this, both in the present life,
and in that which is to come. For as the evils which being carnally minded introduces, are
far outnumbered by those blessings which a spiritual mind affords. And this he points out
in the words "life and peace." The one is in contraposition to the first-for death is what
he says to be carnally minded is. And the other in contraposition to the following. For
after mentioning peace, he goes on,

37 Ver. 7. "Because the carnal mind is enmity against God: and this is worse than death.
Then to show how it is at once death and enmity; "for it is not subject to the Law of
God," he says, "neither indeed can be. But be not troubled at hearing the "neither indeed
can be. For this difficulty admits of an easy solution. For what he here names "carnal
mindedness" is the reasoning (or "way of thinking," logismon) that is earthly, gross, and
eager-hearted after the things of this life and its wicked doings. It is of this he says
"neither yet can" it "be subject" to God. And what hope of salvation is there left, if it
be impossible for one who is bad to become good? This is not what he says. Else how would
Paul have become such as he was? how would the (penitent) thief, or Manasses, or the
Ninevites, or how would David after falling have recovered himself? How would Peter áfter
the denial have raised himself up? (1 Cor. v. 5. How could he that had lived in
fornication have been enlisted among Christ's fold? (2 Cor. ii. 6-11. How could the
Galatians who had "fallen from grace" (Gal. v. 4), have attained their former dignity
again? What he says then is not that it is impossible for a man that is wicked to become
good, but that it is impossible for one who continues wicked to be subject to God.

38 Yet for a man to be changed, and so become good, and subject to Him, is easy. For he
does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he
had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel
also, "A corrupt tree cannot bring forth good fruit" (Matt. vii. 18), not to bar the
change from virtue to vice, but to say how incapable continuance in vice is of bringing
forth good fruits. For He does not say that an evil tree cannot become a good one, but
that bring forth good fruit it cannot, while it continues evil. For that it can be
changed, He shows from this passage, and from another parable, when He introduces the
tares as becoming wheat, on which score also He forbids their being rooted up; "Lest," He
says, "ye root up also the wheat with them (ib. xiii. 29); that is, that which will spring
(ginesqai, 4 mss. tiktesqai) from them. It is vice then he means by carnal mindedness, and
by spiritual mindedness the grace given, and the working of it discernible in the right
determination of mind, not discussing in any part of this passage, a substance and an
entity, but virtue and vice. For that which thou hadst no power to do under the Law, now,
he means, thou wilt be able to do, to go on uprightly, and with no intervening fall, if
thou layest hold of the Spirit's aid.

39 For it is not enough not to walk after the flesh, but we must also go after the Spirit,
since turning away from what is evil will not secure our salvation, but we must also do
what is good. And this will come about, if we give our souls up to the Spirit, and
persuade our flesh to get acquainted with its proper position, for in this way we shall
make it also spiritual; as also if we be listless we shall make our soul carnal. For since
it was no natural necessity which put the gift into us, but the freedom of choice placed
it in our hands, it rests with thee henceforward whether this shall be or the other. For
He, on His part, has performed everything. For sin no longer warreth against the law of
our mind, neither doth it lead us away captive as heretofore, for all that state has been
ended and broken up, and the affections cower in fear and trembling at the grace of the
Spirit. But if thou wilt quench the light, and cast out the holder of the reins, and chase
the helmsman away, then charge the tossing thenceforth upon thyself. For since virtue hath
been now made an easier thing (for which cause also we are under far stricter obligations
of religious living), consider how men's condition lay when the Law prevailed, and how at
present, since grace hath shone forth.

40 The things which aforetime seemed not possible to any one, virginity, and contempt of
death, and of other stronger sufferings, are now in full vigor through every part of the
world, and it is not with us alone, but with the Scythians, and Thracians, and Indians,
and Persians, and several other barbarous nations, that there are companies of virgins,
and clans of martyrs, and congregations of monks, and these now grown even more numerous
than the married, and strictness of fasting, and the utmost renunciation of property. Now
these are things which, with one or two exceptions, persons who lived under the Law never
conceived even in a dream. Since thou seest then the real state of things voiced with a
shriller note than any trumpet, let not thyself grow soft and treacherous to so great a
grace. Since not even after the faith is it possible for a listless man to be saved! For
the wrestlings are made easy that thou mayest strive and conquer, nor that thou shouldest
sleep, or abuse the greatness of the grace by making it a reason for listlessness, so
wallowing again in the former mire. And so he goes on to say,

41 Ver. 8. "So then they that are in the flesh cannot please God." What then? Are we, it
will be said, to cut our bodies in pieces to please God, and to make our escape from the
flesh? and would you have us be homicides, and so lead us to virtue? You see what
inconsistencies are gendered by taking the words literally. For by "the flesh" in this
passage, he does not mean the body, or the essence of the body, but that life which is
fleshly and worldly, and uses self-indulgence and extravagance to the full, so making the
entire man flesh. For as they that have the wings of the Spirit, make the body also
spiritual, so do they who bound off from this, and are the slaves of the belly, and of
pleasure, make the soul also flesh, not that they change the essence of it, but that they
mar its noble birth. And this mode of speaking is to be met with in many parts of the Old
Testament also, to signify by flesh the gross and earthly life, which is entangled in
pleasures that are not convenient. For to Noah He says, "My Spirit shall not always make
its abode in these men, because they are flesh." (Gen. vi. 3 as the LXX. give it.) And yet
Noah was himself also compassed about with flesh. But this is not the complaint, the being
compassed about with the flesh, for this is so by nature, but the having chosen a carnal
life. Wherefore also Paul saith, "But they that are in the flesh cannot please God." Then
he proceeds:

42 Ver. 9. "But ye are not in the flesh, but in the Spirit." 43 Here again, he does not
mean flesh absolutely, but such sort of flesh, that which was in a whirl and thraldom of
passions. Why then, it may be said, does he not say so, nor state any difference? It is to
rouse the hearer, and to show that he that liveth aright is not even in the body. For
inasmuch as it was in a manner clear to every one that the spiritual man was not in sin,
he states the greater truth that it was not in sin alone, that the spiritual man was not,
but not even in the flesh was he henceforward, having become from that very moment an
Angel, and ascended into heaven, and henceforward barely carrying the body about. Now if
this be thy reason for disparaging the flesh, because it is by its name that he calls the
fleshly life, at this rate you are also for disparaging the world, because wickedness is
often called after it, as Christ also said to His disciples, "Ye are not of this world;
and again to His brethren, He says, "The world cannot hate you, but me it hateth. (John
xv. 19. ib. vii. 7. And the soul too Paul must afterwards be calling estranged from God,
since to those that live in error, he gives the name of men of the soul (1 Cor.ii. 14,
yuxikoj A. V. natural). But this is not so, indeed it is not so.

44 For we are not to look to the bare words, but always to the sentiment of the speaker,
and so come to a perfectly distinct knowledge of what is said. For some things are good,
some bad, and some indifferent. Thus the soul and the flesh belong to things indifferent,
since each may become either the one or the other. But the spirit belongs to things good,
and at no time becometh any other thing. Again, the mind of the flesh, that is, ill-doing,
belongs to things always bad. "For it is not subject to the law of God. If then thou
yieldest thy soul and body to the better, thou wilt have become of its part. If on the
other hand thou yield to the worse, then art thou made a partaker of the ruin therein, not
owing to the nature of the soul and the flesh, but owing to that judgment which has the
power of choosing either. And to show that these things are so, and that the words do not
disparage the flesh, let us take up the phrase itself again, and sift it more thoroughly.
"But ye are not in the flesh but in the Spirit," he says. What then? were they not in the
flesh, and did they go about without any bodies? What sense would this be? You see that it
is the carnal life that he intimates. And why did he not say, But ye are not in sin?

45 It is that you may come to know that Christ hath not extinguished the tyranny of sin
only, but hath even made the flesh to weigh us down less, and to be more spiritual, not by
changing its nature, but rather by giving it wings. For as when fire cometh in company
with iron, the iron also becomes fire, though abiding in its own nature still; thus with
them that believe, and have the Spirit, the flesh henceforth goeth over into that manner
of working, and becometh wholly spiritual, crucified in all parts, and flying with the
same wings as the soul, such as was the body of him who here speaks. Wherefore all self-
indulgence and pleasure he made scorn of, and found his self-indulgence in hunger, and
stripes, and prisons, and did not even feel pain in undergoing them. (2 Cor. xi. And it
was to show this that he said, "For our light affliction, which is but for a moment," etc.
(ib. iv. 17. So well had he tutored even the flesh to be in harmony with the spirit. "If
so be that the Spirit of God dwell in you" (eiper. He often uses this "if so be," not to
express any doubt, but even when he is quite persuaded of the thing, and instead of
"since," as when he says, "If it is a righteous thing," for "seeing it is a righteous
thing with God to recompense tribulation to them that trouble you. (2 Thess. i. 6.

46 Again, "Have ye suffered so many things in vain, if it be yet in vain? (Gal. iii. 4.)
47 "Now if any man have not the Spirit of Christ." He does not say, if ye have not, but he
brings forward the distressing word, as applied to other persons. "He is none of His." he
says. Ver. 10. "And if Christ be in you." 48 Again, what is good he applies to them, and
the distressing part was short and parenthetic. And that which is an object of desire, is
on either side of it, and put at length too, so as to throw the other into shade. Now this
he says, not as affirming that the Spirit is Christ, far from it, but to show that he who
hath the Spirit not only is called Christ's, but even hath Christ Himself. For it cannot
but be that where the Spirit is, there Christ is also. For wheresoever one Person of the
Trinity is, there the whole Trinity is present. For It is undivided in Itself, and hath a
most entire Oneness. What then, it may be said, will happen, if Christ be in us? "The body
is dead because of sin; but the Spirit is life because of righteousness. You see the great
evils that come of not having the Holy Spirit; death, enmity against God, inability to
satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider
now also what great blessings come of having the Spirit. Being Christ's, having Christ
himself, vying with the Angels (for this is what mortifying the flesh is), and living an
immortal life, holding henceforward the earnests of the Resurrection, running with ease
the race of virtue. For he does not say so little as that the body is henceforward
inactive for sin, but that it is even dead, so magnifying the ease of the race.

49 For such an one without troubles and labors gains the crown. Then afterward for this
reason he adds also, "to sin," that you may see that it is the viciousness, not the
essence of the body, that He hath abolished at once. For if the latter had been done, many
things even of a kind to be beneficial to the soul would have been abolished also. This
however is not what he says, but while it is yet alive and abiding, he contends, it is
dead. For this is the sign of our having the Son, of the Spirit being in us, that our
bodies should be in no respect different from those that lie on the bier with respect to
the working of sin (so the mss. Sav. "of the body. The preceding words are slightly
corrupt. But be not affrighted at hearing of mortifying. For in it you have what is really
life, with no death to succeed it: and such is that of the Spirit. It yieldeth not to
death any more, but weareth out death and consumeth it, and that which it receiveth, it
keepeth it immortal. And this is why after saying "the body is dead," he does not say,
"but the Spirit `liveth,'" but, "is life," to point out that He (the Spirit) had the power
of giving this to others also. Then again to brace up his hearer, he tells him the cause
of the Life, and the proof of it. Now this is righteousness;

50 for where there is no sin, death is not to be seen either; but where death is not to be
seen, life is indissoluble. 51 Ver. 11. "But if the Spirit of Him that raised up Jesus
from the dead dwell in you, He that raised up our Lord shall also quicken your mortal
bodies by His Spirit that dwelleth in you." Again, he touches the point of the
Resurrection, since this was the most encouraging hope to the hearer, and gave him a
security from what had happened unto Christ. Now be not thou afraid because thou art
compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise
again. What then, shall the bodies which have not the Spirit not rise? How then must "all
stand before the judgment-seat of Christ?" (Rom. xiv. 10) or how will the account of hell
be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at
all. What then is it which is said? All shall rise, yet not all to life, but some to
punishment and some to life. (John v. 29.) This is why he did not say, shall raise up, but
shall quicken. (Dan. xii. 2.) And this is a greater thing than resurrection, and is given
to the just only. And the cause of this honor be adds in the words, "By His Spirit that
dwelleth in you." And so if while here thou drive away the grace of the Spirit, and do not
depart with it still safe, thou wilt assuredly perish, though thou dost rise again. For as
He will not endure then, if he see His Spirit shining in thee, to give thee up to
punishment, so neither will He allow them, if He see It quenched, to bring thee into the
Bride-chamber, even as He admitted not those virgins. (Matt. xxv. 12.)

52 Suffer not thy body then to live in this world, that it may live then! Make it die,
that it die not. For if it keep living, it will not live: but if it die, then shall it
live. And this is the case with resurrection in general. For it must die first and be
buried, and then become immortal. But this has been done in the Font. It has therefore had
first its crucifixion and burial, and then been raised. This has also happened with the
Lord's Body. For that also was crucified and buried (7 mss. died) and rose again. This
then let us too be doing: let us keep continually mortifying it in its works. I do not
mean in its substance-far be it from me-but in its inclinations towards evil doings. For
this is a life too, or rather this only is life, undergoing nothing that is common to man,
nor being a slave to pleasures. For he who has set himself under the rule of these, has no
power even to live through the low spirits, the fears, and the dangers, and the countless
throng of ills, that rise from them. For if death must be expected, he hath died, before
death, of fear. And if it be disease he dreads, or affront, or poverty, or any of the
other ills one cannot anticipate, he is ruined and hath perished. What then can be more
miserable than a life of this sort?

53 But far otherwise is he that liveth to the Spirit, for he stands at once above fears
and grief and dangers and every kind of change: and that not by undergoing no such thing,
but, what is much greater, by thinking scorn of them when they assail him. And how is this
to be? It will be if the Spirit dwell in us continually. For he does not speak of any
short stay made thereby, but of a continual indwelling. Hence he does not say "the Spirit
which" dwelt, but "which dwelleth in us," so pointing to a continual abiding. He then is
most truly alive, who is dead to this life. Hence he says, "The Spirit is life because of
righteousness. And to make the thing clearer, let me bring before you two men, one who is
given up to extravagances and pleasures, and the deceitfulness of this life; and the other
made dead to all these; and let us see which is more really the living one. For let one of
these two be very rich and much looked up to, keeping parasites and flatterers, and let us
suppose him to spend the whole day upon this, in revelling and drunkenness: and let the
other live in poverty, and fasting, and hard fare, and strict rules (filosofia), and at
evening partake of necessary food only; or if you will let him even pass two or three days
without food. Which then of these two think we (3 mss. you) is most really alive?

54 Men in general will, I know, reckon the former so, the man that takes his pleasure
(Sav. skirtwnta, mss. trufwnta) and squanders his goods. But we reckon the man that enjoys
the moderate fare. Now then since it is still a subject of contest and opposition let us
go into the houses of them both, and just at the very time too when in your judgment the
rich man is living in truest sense, in the very season of self-indulgence, and when we
have got in, let us look and see the real condition of each of these men. For it is from
the actions that it appears which is alive and which dead. Shall we not find the one among
his books, or in prayer and fasting, or some other necessary duty, awake and sober, and
conversing with God? but the other we shall see stupid in drunkenness, and in no better
condition than a dead man. And if we wait till the evening, we shall see this death coming
upon him more and more, and then sleep again succeeding to that: but the other we shall
see even in the night keeping from wine and sleep. Which then shall we pronounce to be
most alive, the man that lies in a state of insensibility, and is an open laughing-stock
to everybody? or the man that is active, and conversing with God?

55 For if you go up to the one, and tell him something he ought to know, you will not hear
him say a word, any more than a dead man. But the latter, whether you choose to be in his
company at night or by day, you will see to be an angel rather than a man, and will hear
him speak wisdom about things in Heaven. Do you see how one of them is alive above all men
living, and the other in a more pitiable plight even than the dead? And even if he have a
mind to stir he sees one thing instead of another, and is like people that are mad, or
rather is in a worse plight even than they. For if any one were to do them any harm, we
should at once feel pity for the sufferer, and rebuke the doer of the wrong. But this man,
if we were to see a person trample on him, we should not only be disinclined to pity, but
should even give judgment against him, now that he was fallen. And will you tell me this
is life, and not a harder lot than deaths unnumbered? So you see the self-indulgent man is
not only dead, but worse than dead, and more miserable than a man possessed. For the one
is the object of pity, the other of hatred. And the one has allowance made him, the other
suffers punishment for his madness.

56 But if externally he is so ridiculous, as having his saliva tainted, and his breath
stinking of wine, just consider what case his wretched soul, inhumed as it were in a
grave, in such a body as this, is probably in. For one may look upon this as much the same
as if one were to permit a damsel, comely, chaste, free-born, of good family, and
handsome, to be trampled on, and every way insulted by a serving woman, that was savage,
and disgustful, and impure; drunkenness being something of this sort. And who, being in
his senses, would not choose to die a thousand deaths, rather than live a single day in
this way? For even if at daylight he were to get up, and seem to be sober from that
revelling (or absurd show, kwmwdiaj, 1 ms. kwmou) of his, still even then it is not the
clear brightness of temperance which he enjoys, since the cloud from the storm of
drunkenness still is hanging before his eyes. And even if we were to grant him the
clearness of sobriety, what were he the better? For this soberness would be of no service
to him, except to let him see his accusers. For when he is in the midst of his unseemly
deeds, he is so far a gainer in not perceiving those that laugh at him.

57 But when it is day he loses this comfort even, and while his servants are murmuring,
and his wife is ashamed, and his friends accuse him, and his enemies make sport of him, he
knows it too. What can be more miserable than a life like this, to be laughed at all day
by everybody, and when it is evening to do the same unseemly things afresh. But what if
you would let me put the covetous before you? For this is another, and even a worse
intoxication. But if it be an intoxication, then it must be a worse death by far than the
former, since the intoxication is more grievous. And indeed it is not so sad to be drunk
with wine as with covetousness. For in the former case, the penalty ends with the
sufferings (several ms. "sufferer,") and results in insensibility, and the drunkard's own
ruin. But in this case the mischief passes on to thousands of souls, and kindles wars of
sundry kinds upon all sides. Come then and let us put this beside the other, and let us
see what are the points they have in common, and in what again this is worse than it, and
let us make a comparison of drunkards to-day. For with that blissful man, who liveth to
the Spirit, let them not be put at all in comparison, but only tried by one another. And
again, let us bring the money-table before you, laden as it is with blood.

58 What then have they in common, and in what are they like each other? It is in the very
nature of the disease. For the species of drunkenness is different, as one comes of wine,
the other of money, but its way of affecting them is similar, both being alike possessed
with an exorbitant desire. For he who is drunken with wine, the more glasses he has drunk
off, the more he longs for; and he that is in love with money, the more he compasses, the
more he kindles the flame of desire, and the more importunate he renders his thirst. In
this point then they resemble each other. But in another the covetous man has the
advantage (in a bad sense). Now what is this? Why that the other's affection is a natural
one. For the wine is hot, and adds to one's natural drought, and so makes drunkards
thirsty. But what is there to make the other man always keep desiring more? how comes it
that when he is increased in riches, then he is in the veriest poverty? This complaint
then is a perplexing one, and has more of paradox about it. But if you please, we will
take a view of them after the drunkenness also. Or rather, there is no such thing as ever
seeing the covetous man after his drunkenness, so continual a state of intoxication is he
in!

59 Let us then view them both in the state of drunkenness, and let us get a distinct
notion which is the most ridiculous, and let us again figure to ourselves a correct sketch
of them. We shall see then the man who dotes with his wine at eventide with his eyes open,
seeing no one, but moving about at mere hap-hazard, and stumbling against such as fall in
his way, and spewing, and convulsed, and exposing his nakedness in an unseemly manner.
(See Habak. ii. 16. And if his wife be there, or his daughter, or his maid-servant, or
anybody else, they will laugh at him heartily. And now let us bring before you the
covetous man. Here what happens is not deserving of laughter only, but even of a curse,
and exceeding wrath, and thunderbolts without number. At present however let us look at
the ridiculous part, for this man as well as the other has an ignorance of all, whether
friend or foe. And like him too, though his eyes are open, he is blinded. And as the
former takes all he sees for wine, so does this man take all for money. And his spewing is
even more disgusting. For it is not food that he vomits, but words of abuse, of insolence,
of war, of death, that draws upon his own head lightnings without number from above. And
as the body of the drunkard is livid and dissolving, so also is the other's soul.

60 Or rather, even his body is not free from this disorder, but it is taken even worse,
care eating it away worse than wine does (as do anger too and want of sleep), and by
degrees exhausting it entirely. And he that is seized with illness from wine, after the
night is over may get sober. But this person is always drunken day and night, watching or
sleeping, so paying a severer penalty for it than any prisoner, or person at work in the
mines, or suffering any punishment more grievous than this, if such there be. Is it then
life pray, and not death? or rather, is it not a fate more wretched than any death? For
death gives the body rest, and sets it free from ridicule, as well as disgrace and sins:
but these drunken fits plunge it into all these, stopping up the ears, dulling the
eyesight, keeping down the understanding in great darkness. For it will not bear the
mention of anything but interest, and interest upon interest, and shameful gains, and
odious traffickings, and ungentlemanly and slavelike trans- actions, barking like a dog at
everybody, and hating everybody, averse to everybody, at war with everybody, without any
reason for it, rising up against the poor, grudging at the rich, and civil to nobody. And
if he have a wife, or children, or friends, if he may not use them all towards getting
gain, these are to him more his enemies than natural enemies.

61 What then can be worse than madness of this sort, and what more wretched? when a man is
preparing rocks for his own self on every side, and shoals, and precipices, and gulfs, and
pits without number, while he has but one body, and is the slave of one belly. And if any
thrust thee into a state office, thou wilt be a runaway, through fear of expense. Yet to
thyself thou art laying up countless charges far more distressing than those, enlisting
thyself for services not only more expensive, but also more dangerous, to be done for
mammon, and not paying this tyrant a money contribution only, nor of bodily labor, torture
to the soul, and grief, but even of thy blood itself, that thou mayest have some addition
to thy property (miserable and sorrow-stricken man! out of this barbarous slavery. Do you
not see those who are taken day by day to the grave, how they are carried to tombs naked
and destitute of all things, unable to take with them aught that is in the house, but
bearing what clothes they have about them to the worm? Consider these day by day, and
perchance the malady will abate, unless you mean even by such an occasion to be still more
mad at the expensiveness of the funeral rites-for the malady is importunate, the disease
terrible!

62 This then is why we address you upon this subject at every meeting, and constantly
foment your hearing, that at all events by your growing accustomed to such thoughts, some
good many come. But be not contentious, for it is not only at the Day to come, but even
before it, that this manifold malady brings with it sundry punishments. For if I were to
tell you of those who pass their days in chains, or of one nailed to a lingering disease,
or of one struggling with famine, or of any other thing whatsoever, I could point out no
one who suffers so much as they do who love money. For what severer evil can befall one,
than being hated by all men, than hating all men, than not having kindly feeling towards
any, than being never satisfied, than being in a continual thirst, than struggling with a
perpetual hunger, and that a more distressing one than what all men esteem such? than
having pains day by day, than being never sober, than being continually in worries and
harasses? For all these things, and more than these, are what the covetous set their
shoulder to; in the midst of their gaining having no perception ofpleasure, though
scraping to themselves from all men, because of their desiring more. But in the case of
their incurring a loss, if it be but of a farthing, they think they have suffered most
grievously, and have been cast out of life itself. What language then can put these evils
before you?

63 And if their fate here be such, consider also what comes after this life, the being
cast out of the kingdom, the pain that comes from hell, the perpetual chains, the outer
darkness, the venomous worm, the gnashing of teeth, the affliction, the sore straitening,
the rivers of fire, the furnaces that never get quenched. And gathering all these
together, and weighing them against the pleasure of money, tear up now this disease root
and branch, that so receiving the true riches, and being set free from this grievous
poverty, thou mayest obtain the present blessings, and those to come, by the grace and
love toward man, etc.


HOMILIES ON ROMANS 1–14
=======================

HOMILIES ON ROMANS 1–14 continued

HOMILY 14

1 ROM. VIII. 12, 13.-"Therefore, brethren, we are debtors, not to the flesh, to live after
the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do
mortify the deeds of the body, ye shall live." 2 After showing how great the reward of a
spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our
mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next
fitly introduces an exhortation to this purpose. "Therefore" we ought "not to live after
the flesh. But this is not what he says, for he words it in a much more striking and
powerful way, thus, "we are debtors to the Spirit. For saying, "we are debtors not to the
flesh," indicates this. And this is a point he is everywhere giving proof of, that what
God hath done for us is not matter of debt, but of mere grace. But after this, what we do
is no longer matter of free-will offering, but of debt. For when he saith, "Ye are bought
with a price, be not ye the servants of men" (1 Cor. vii. 23); and when he writes, "Ye are
not your own" (ib. vi. 19); and again in another passage he calls these selfsame things to
their mind, in these words, "If (most mss. om. "if") One died for all, then all died that
they should not henceforth live unto themselves. (2 Cor. v. 15. And it is to establish
this that he says here also, "We are debtors;

3 then since he said we are "not" debtors "to the flesh," lest you should again take him
to be speaking against the nature of the flesh, he does not leave speaking, but proceeds,
"to live after the flesh. For there are many things which we do owe it, as giving it food,
warmth, and rest, medicine when out of health, clothing, and a thousand other attentions.
To prevent your supposing then that it is this ministration he is for abrogating when he
says, "We are not debtors to the flesh," he explains it by saying, "to live after the
flesh. For the care that I am for abrogating is, he means, that which leadeth to sin, as I
should be for its having what is healing to it. And this he shows further on. For when he
says, "Make not provision for the flesh," he does not pause at this, but adds, "to fulfil
the lusts thereof. (Rom. xiii. 14. And this instruction he gives us here also, meaning,
Let it have attention shown it indeed, for we do owe it this, yet let us not live
according to the flesh, that is, let us not make it the mistress of our life. For it must
be the follower, not the leader, and it is not it that must regulate our life, but the
laws of the Spirit must it receive.

4 Having then defined this point, and having proved that we are debtors to the Spirit, to
show next for what benefits it is that we are debtors, he does not speak of those past (a
thing which serves as a most striking proof of his judgment), but those which were to
come; although even the former were enough for the purpose. Yet still he does not set them
down in the present case, or mention even those unspeakable blessings, but the things to
come. For a benefit once for all conferred does not, for the most part, draw men on so
much as one which is expected, and is to come. After adding this then, he first uses the
pains and ills that come of living after the flesh, to put them in fear, in the following
words; "For if ye live after the flesh ye shall die," so intimating to us that deathless
death, punishment, and vengeance in hell. Or rather if one were to look accurately into
this, such an one is, even in this present life, dead. And this we have made clear to you
in the last discourse. "But if ye through the Spirit, do mortify the deeds of the body, ye
shall live. You see that it is not the essence of the body whereof we are discoursing, but
the deeds of the flesh.

5 For he does not say, "if ye through the Spirit do mortify" the essence "of the body,"
but "the deeds of" it, and these not all deeds, but such as are evil. And this is plain in
what follows: for if ye do this, "ye shall live," he says. And how is it in the nature of
things for this to be, if it was all deeds that his language applied to? for seeing and
hearing and speaking and walking are deeds of the body; and if we mortify these, we shall
be so far from living, that we shall have to suffer the punishment of a manslayer. What
sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those
which go after vice, which there is no other way of mortifying save through the Spirit.
For by killing yourself you may put an end to the others. And this you have no right to
do. But to these (you can put an end) by the Spirit only. For if This be present, all the
billows are laid low, and the passions cower under It, and nothing can exalt itself
against us. So you see how it is on things to come, as I said before, that he grounds his
exhortations to us, and shows that we are debtors not owing to what has been already done
only.

6 For the advantage of the Spirit is not this only, that He hath set us free from our
former sins, but that He rendereth us impregnable against future ones, and counts us
worthy of the immortal life. Then, to state another reward also, he proceeds: 7 Ver. 14.
"For as many as are led by the Spirit of God, they are the sons of God." 8 Now this is
again a much greater honor than the first. And this is why he does not say merely, As many
as live by the Spirit of God, but, "as many as are led by the Spirit of God," to show that
he would have Him use such power over our life as a pilot doth over a ship, or a
charioteer over a pair of horses. And it is not the body only, but the soul itself too,
that he is for setting under reins of this sort. For he would not have even that
independent, but place its authority also under the power of the Spirit. For lest through
a confidence in the Gift of the Font they should turn negligent of their conversation
after it, he would say, that even supposing you receive baptism, yet if you are not minded
to be "led by the Spirit" afterwards, you lose the dignity bestowed upon you, and the pre-
eminence of your adoption. This is why he does not say, As many as have received the
Spirit, but, "as many as are led by the Spirit," that is, as many as live up to this all
their life long, "they are the sons of God. Then since this dignity was given to the Jews
also, for it says, "I said ye are Gods, and all of you children of the Most High" (Ps.
lxxxii. 6); and again, "I have nourished and brought up children" (Is. i. 2); and so,
"Israel is My first-born" (Ex. iv. 22);

9 and Paul too says, "Whose is the adoption" (Rom. ix. 4)-he next asserts the great
difference between the latter and the former honor. For though the names are the same, he
means, still, the things are not the same. And of these points he gives a clear
demonstration, by introducing a comparison drawn both from the persons so advanced
(katorqountwn) and from what was given them, and from what was to come. And first he shows
what they of old had given them. What then was this? "A spirit of bondage: and so he thus
proceeds, 10 Ver. 15. "For ye have not received the spirit of bondage again to fear." Then
not staying to mention that which stands in contradistinction to bondage, that is, the
spirit of freedom, he has named what is far greater, that of adoption, through which he at
the same time brings in the other, saying, "But ye have received the Spirit of adoption."

11 But this is plain. But what the spirit of bondage may be, is not so plain, and there is
need of making it clearer. Now what he says is so far from being clear, that it is in fact
very perplexing. For the people of the Jews did not receive the Spirit. What then is his
meaning here? It is the letter he giveth this name to, for spiritual it was, and so he
called the Law spiritual also, and the water from the Rock, and the Manna. "For they did
eat," he says, "of the same spiritual meat, and all drank of the same spiritual drink. (1
Cor. x. 3, 1 Cor. x. 4. And to the Rock he gives this name, when he says, "For they drank
of that spiritual Rock which followed them. Now it is because all the rites then wrought
were above nature that he calls them spiritual, and not because those who then partook of
them received the Spirit. And in what sense were those letters; letters of bondage? Set
before yourself the whole dispensation, and then you will have a clear view of this also.
For recompenses were with them close at hand, and the reward followed forthwith, being at
once proportionate, and like a kind of daily ration given to domestic servants, and
terrors in abundance came to their height before their eyes, and their purifications
concerned their bodies, and their continency extended but to their actions.

12 But with us it is not so, since the imagination even and the conscience getteth purged
out. For He does not say, "Thou shalt do no murder," only, but even thou shalt not be
angry: so too, it is not, "Thou shalt not commit adultery," but thou shalt not look
unchastely. So that it is not to be from fear of present punishment, but out of desire
towards Himself, that both our being habitually virtuous, and all our single good deeds
are to come. Neither doth he promise a land flowing with milk and honey, but maketh us
joint-heir with the Only-Begotten, so making us by every means stand aloof from things
present, and promising to give such things especially as are worth the acceptance of men
made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of
them. And so they, even if they had the name of sons, were but as slaves; but we as having
been made free, have received the adoption, and are waiting for Heaven. And with them He
discoursed through the intervention of others, with us by Himself. And all that they did
was through the impulse of fear, but the spiritual act through a coveting and a vehement
desire. And this they show by the fact of their overstepping the commandments. They, as
hirelings and obstinate persons, so never left murmuring: but these do all for the
pleasing of the Father. So too they blasphemed when they had benefits done them:

13 but we are thankful at being jeoparded. And if there be need of punishing both of us
upon our sinning, even in this case the difference is great. For it is not on being stoned
and branded and maimed by the priests, as they were, that we are brought round. But it is
enough for us to be cast out from our Father's table, and to be out of sight for certain
days. And with the Jews the honor of adoption was one of name only, but here the reality
followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the
other blessings. And there are several other points besides, which go to show our high
birth and their low condition. After intimating all these then by speaking of the Spirit,
and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption.
Now what is this? That "we cry, Abba, Father. And how great this is, the initiated know
(St. Cyr. Jer. Cat. 23, §11, p. 276, O. T.), being with good reason bidden to use this
word first in the Prayer of the initiated. What then, it may be said, did not they also
call God Father? Dost thou not hear Moses, when he says, "Thou desertedst the God that
begot thee? (Deut. xxxii. 15. LXX. Dost thou not hear Malachi reproaching them, and
saying, that "one God formed you," and there is "one Father of you all? (Mal. ii. 10. LXX.

14 Still, if these words and others besides are used, we do not find them anywhere calling
God by the name, or praying in this language. But we all, priests and laymen, rulers and
ruled, are ordered to pray herein. And this is the first language we give utterance to,
after those marvellous throes, and that strange and unusual mode of labor. If in any other
instances they so called Him, that was only of their own mind. But those in the state of
grace do it through being moved by the in-working of the Spirit. For as there is a Spirit
of Wisdom, after which they that were unwise became wise, and this discloses itself in
their teaching: and a Spirit of Power there is, whereby the feeble raised up the dead, and
drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a
Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in
that he who hath it foretelleth things to come, not speaking of his own mind, but moved by
the Grace; so too is the Spirit of adoption, whereby he that is gifted with it calleth
God, Father, as moved by the Spirit. Wishing to express this as a most true descent, he
used also the Hebrew tongue, for he does not say only, "Father," but "Abba, Father," which
name is a special sign of true-born children to their fathers.

15 After mentioning then the diversity resulting from their conversation, that resulting
from the grace which had been given, and that from their freedom, he brings forward
another demonstration of the superiority which goes with this adoption. Now of what kind
is this? 16 Ver. 16. "The Spirit Itself beareth witness with our spirit, that we are the
children of God." For it is not from the language merely, he says, that I make my
assertion, but from the cause out of which the language has its birth; since it is from
the Spirit suggesting it that we so speak. And this in another passage he has put into
plainer words, thus: "God hath sent forth the Spirit of his Son into our hearts, crying,
Abba Father." (Gal. iv. 6.) And what is that, "Spirit beareth witness with spirit?" The
Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift
alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having
taught us through the Gift so to speak. But when the "Spirit beareth witness" what farther
place for doubtfulness? For if it were a man, or angel, or archangel, or any other such
power that promised this, then there might be reason in some doubting. But when it is the
Highest Essence that bestoweth this Gift, and "beareth witness" by the very words He bade
us use in prayer, who would doubt any more of our dignity? For not even when the Emperor
elects any one, and proclaims in all men's hearing the honor done him, does anybody
venture to gainsay.Ver. 17. "And if children, then heirs."

17 Observe how he enhances the Gift by little and little. For since it is a possible case
to be children, and yet not become heirs (for it is not by any means all children that are
heirs), he adds this besides-that we are heirs. But the Jews, besides their not having the
same adoption as we, were also cast out from the inheritance. For "He will miserably
destroy those wicked men, and will let out the vineyard to other husbandmen" (Matt. xxi.
41): and before this, He said that "many shall come from the East and from the West, and
shall sit down with Abraham, but the children of the Kingdom shall be cast out. (ib. viii.
11, 12. But even here he does not pause, but sets down something even greater than this.
What may this be then? That we are heirs of God; and so he adds, "heirs of God. And what
is more still, that we are not simply heirs, but also "joints heirs with Christ. Observe
how ambitious he is of bringing us near to the Master. For since it is not all children
that are heirs, he shows that we are both children and heirs; next, as it is not all heirs
that are heirs to any great amount, he shows that we have this point with us too, as we
are heirs of God. Again, since it were possible to be God's heir, but in no sense "joint
heir with" the Only-Begotten, he shows that we have this also. And consider his wisdom.

18 For after throwing the distasteful part into a short compass, when he was saying what
was to become of such as "live after the flesh," for instance, that they "shall die," when
he comes to the more soothing part, he leadeth forth his discourse into a large room, and
so expands it on the recompense of rewards, and in pointing out that the gifts too are
manifold and great. For if even the being a child were a grace unspeakable, just think how
great a thing it is to be heir! But if this be great, much more is it to be "joint heir.
Then to show that the Gift is not of grace only, and to give at the same time a
credibility to what he says, he proceeds, "If so be that we suffer with Him, that we may
be also glorified together. If, he would say, we be sharers with Him in what is painful,
much more shall it be so in what is good. For He who bestowed such blessings upon those
who had wrought no good, how, when He seeth them laboring and suffering so much, shall he
do else than give them greater requital? Having then shown that the thing was a matter of
return, to make men give credit to what was said, and prevent any from doubting, he shows
further that it has the virtue of a gift.

19 The one he showed, that what was said might gain credit even with those that doubted,
and that the receivers of it might not feel ashamed as being evermore receiving salvation
for nought; and the other, that you might see that God outdoeth the toils by His
recompenses. And the one he has shown in the words, "If so be that we suffer with Him,
that we may be also glorified together. But the other in proceeding to add; 20 Ver. 18.
"The sufferings of the present time are not worthy to be compared with the glory which
shall be revealed in (Gr. eij) us." 21 In what went before, he requires of the spiritual
man the correcting of his habits (Mar. and 6 mss.; passions), where he says, "Ye are not
debtors to live after the flesh," that such an one, for instance, should be above lust,
anger, money, vainglory, grudging. But here having reminded them of the whole gift, both
as given and as to come, and raised him up aloft with hopes, and placed him near to
Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth
with confidence even to dangers. For to get the better of the evil affections in us,is not
the same thing with bearing up under those trials, scourges, famine, plunderings, bonds,
chains, executions. For these last required much more of a noble and vigorous spirit. And
observe how he at once allays and rouses the spirit of the combatants. For after he had
shown that the rewards were greater than the labors, he both exhorts to greater efforts,
and yet will not let them be elated, as being still outdone by the crowns given in
requital. And in another passage he says, "For our light affliction, which is but for a
moment, worketh a far more exceeding and eternal weight of glory" (2 Cor. iv. 17): it
being the deeper sort of persons he was then speaking to. Here, however, he does not allow
that the afflictions were light;

22 but still he mingles comfort with them by the compensation which good things to come
afford, in the words, "For I reckon that the sufferings of this present time are not
worthy to be compared," and he does not say, with the rest (anesin) that is to come, but
what is much greater, "with the glory which is to come. For it does not follow, that where
rest is there is glory; but that where glory is there is rest, does follow: then as he had
said that it is to come, he shows that it already is. For he does not say, that which is
to be, but "which shall be revealed in us," as if already existing but unrevealed. As also
in another place he said in clearer words, "Our life is hid with Christ in God. Be then of
a good heart about it. For already hath it been prepared, and awaiteth thy labors. But if
it vexes you that it is yet to come, rather let this very thing rejoice you. For it is
owing to its being great and unutterable, and transcending our present condition, that it
is stored up there. And so he has not put barely "the sufferings of this present time,"
but he speaks so as to show that it is not in quality only, but in quantity also, that the
other life has the advantage. For these sufferings, whatever they are, are attached to our
present life; but the blessings to come reach themselves out over ages without end.

23 And since he had no way of giving a particular description of these, or of putting them
before us in language, he gives them a name from what seems to be specially an object of
desire with us, "glory. For the summit of blessings and the sum of them, this seems to be.
And to urge the hearer on in another way also, he gives a loftiness to his discourse by
the mention of the creation, gaining two points by what he is next saying, the contempt of
things present, and the desire of things to come, and a third beside these, or rather the
first, is the showing how the human race is cared for on God's part and in what honor He
holds our nature. And besides this, all the doctrines of the philosophers, which they had
framed for themselves about this world, as a sort of cobweb or child's mound, he throws
down with this one doctrine. But that these things may stand in a clearer light, let us
hear the Apostle's own language.

24 Ver. 19, 20. "For the earnest expectation of the creation waiteth," he says, "for the
revelation of the sons of God. For the creation was made subject to vanity, not willingly,
but by reason of him who hath subjected the same in hope." 25 And the meaning is something
of this kind. The creation itself is in the midst of its pangs, waiting for and expecting
these good things whereof we have just now spoken. For "earnest expectation"
(apokaradokia, looking out) implies expecting intensely. And so his discourse becomes more
emphatic, and he personifies this whole world as the prophets also do, when they introduce
the floods clapping their hands, and little hills leaping, and mountains skipping, not
that we are to fancy them alive, or ascribe any reasoning power to them, but that we may
learn the greatness of the blessings, so great as to reach even to things without sense
also. The very same thing they do many times also in the case of afflicting things, since
they bring in the vine lamenting, and the wine too, and the mountains, and the boardings
of the Temple howling, and in this case too it is that we may understand the extremity of
the evils. It is then in imitation of these that the Apostle makes a living person of the
creature here, and says that it groaneth and travaileth: not that he heard any groan
conveyed from the earth and heaven to him, but that he might show the exceeding greatness
of the good things to come; and the desire of freedom from the ills which now pervaded
them. "For the creature was made subject to vanity, not willingly, but by reason of him
who hath subjected the same. What is the meaning of, "the creation was made subject to
vanity?

26 Why that it became corruptible. For what cause, and on what account? On account of
thee, O man. For since thou hast taken a body mortal and liable to suffering, the earth
too hath received a curse, and brought forth thorns and thistles. But that the heaven,
when it is waxen old along with the earth, is to change afterwards to a better portion
(lhcin v. p. 384) hear from the Prophet in his words; "Thou, O Lord, from the beginning
hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but
thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shalt Thou
fold them up, and they shall be changed. (Ps. cii. 25, Ps. cii. 26. Isaiah too declares
the same, when he says, "Look to the heaven above, and upon the earth beneath, for the
heavens are as a firmament of smoke, and the earth shall wax old like a garment, and they
that dwell therein shall perish in like manner. (Is. li. 6.). Now you see in what sense
the creation is "in bondage to vanity," and how it is to be freed from the ruined state.
For the one says, "Thou shalt fold them up as a garment, and they shall be changed; and
Isaiah says, "and they that dwell therein shall perish in like manner," not of course
meaning an utter perishing.

27 For neither do they that dwell therein, mankind, that is, undergo such an one, but a
temporary one, and through it they are changed into an incorruptible (1 Cor. xv. 53)
state, and so therefore will the creature be. And all this he showed by the way, by his
saying "in like manner" (2 Pet. iii. 13), which Paul also says farther on. At present,
however, he speaks about the bondage itself, and shows for what reason it became such, and
gives ourselves as the cause of it. What then? Was it harshly treated on another's
account? By no means, for it was on my account that it was made. What wrong then is done
it, which was made for my sake, when it suffereth these things for my correction? Or,
indeed, one has no need to moot the question of right and wrong at all in the case of
things void of soul and feeling. But Paul, since he had made it a living person, makes use
of none of these topics I have mentioned, but another kind of language, as desiring to
comfort the hearer with the utmost advantage. And of what kind is this? What have you to
say? he means. It was evil intreated for thy sake, and became corruptible; yet it has had
no wrong done it. For incorruptible will it he for thy sake again. This then is the
meaning of "in hope.

28 But when he says, it was "not willingly" that it was made subject, it is not to show
that it is possessed of judgment that he says so, but that you may learn that the whole is
brought about by Christ's care, and this is no achievement of its own. And now say in what
hope? 29 Ver. 21. "That the creature itself also shall be delivered from the bondage of
corruption." Now what is this creation? Not thyself alone, but that also which is thy
inferior, and partaketh not of reason or sense, this too shall be a sharer in thy
blessings. For "it shall be freed," he says, "from the bondage of corruption," that is, it
shall no longer be corruptible, but shall go along with the beauty given to thy body; just
as when this became corruptible, that became corruptible also; so now it is made
incorruptible, that also shall follow it too. And to show this he proceeds. (eij) "Into
the glorious liberty of the children of God." That is, because of their liberty. For as a
nurse who is bringing up a king's child, when he has come to his father's power, does
herself enjoy the good things along with him, thus also is the creation, he means. You see
how in all respects man takes the lead, and that it is for his sake that all things are
made. See how he solaces the struggler, and shows the unspeakable love of God toward man.
For why, he would say, dost thou fret at thy temptations? thou art suffering for thyself,
the creation for thee. Nor does he solace only, but also shows what he says to be
trustworthy. For if the creation which was made entirely for thee is "in hope," much more
oughtest thou to be, through whom the creation is to come to the enjoyment of those good
things. Thus men (3 mss. fathers) also when a son is to appear at his coming to a dignity,
clothe even the servants with a brighter garment, to the glory of the son; so will God
also clothe the creature with incorruption for the glorious liberty of the children.

30 Ver. 22. "For we know that the whole creation groaneth and travaileth in pain together
until now." Observe, how he shames the hearer, saying almost, Be not thou worse than the
creation, neither find a pleasure in resting in things present. Not only ought we not to
cling to them, but even to groan over the delay of our departure hence. For if the
creation doth this, much more oughtest thou to do so, honored with reason as thou art. But
as this was not yet enough to force their attention, he proceeds. Ver. 23. "And not only
they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves
groan within ourselves." 31 That is, having had a taste of the things to come. For even if
any should be quite stone hard, he means what has been given already is enough to raise
him up, and draw him off from things present, and to wing him after things to come in two
ways, both by the greatness of the things that are given, and by the fact that, great and
numerous as they are, they are but first-fruits. For if the first-fruits be so great that
we are thereby freed even from our sins, and attain to righteousness and sanctification,
and that those of that time both drave out devils, and raised the dead by their shadow
(Acts v. 15), or garments (ib. xix. 12), consider how great the whole must be. And if the
creation, devoid as it is of mind and reason, and though in ignorance of these things, yet
groaneth, much more should we. Next, that he may give the heretics no handle, or seem to
be disparaging our present world, we groan, he says, not as finding fault with the present
system, but through a desire of those greater things. And this he shows in the words,
"Waiting for the adoption. What dost thou say, let me hear? Thou didst insist on it at
every turn, and didst cry aloud, that we were already made sons, and now dost thou place
this good thing among hopes, writing that we must needs wait for it?

32 Now it is to set this right by the sequel that he says, "to wit, the redemption of our
body. That is, the perfect glory. Our lot indeed is at present uncertainty to our last
breath, since many of us that were sons have become dogs and prisoners. But if we decease
with a good hope, then is the gift unmovable, and clearer, and greater, having no longer
any change to fear from death and sin. Then therefore will the grace be secure, when our
body shall be freed from death and its countless ailments (or passions). For this is full
redemption (apolutrwsij), not a redemption only, but such, that we shall never again
return to our former captivity. For that thou mayest not be perplexed at hearing so much
of glory without getting any distinct knowledge of it, he partially exposes to thy view
the things to come, setting before thee the change of thy body (Gr. changing thy body),
and along with it the change of the whole creation. And this he has put in a clearer light
in another passage, where he says, "Who shall change our vile body, that it may be
fashioned like unto His glorious Body. (Phil. iii. 21. And in another place again he
writes and says, "But when this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in victory. (1 Cor. xv.
54.

33 But to show, that with the corruption of the body the constitution of the things of
this life will also come to an end, he wrote again elsewhere, "For the fashion of this
world passeth away. (1 Cor. vii. 31.) 34 Ver. 24. "For we are saved by hope," he says. 35
Now since he had dwelt upon the promise of the things to come, and this seemed to pain the
weaker hearer, if the blessings are all matter of hope; after proving before that they are
surer than things present and visible, and discoursing at large on the gifts already
given, and showing that we have received the first fruits of those good things, lest we
should seek our all in this world, and be traitors to the nobility that faith gives us, he
says, "For we are (Gr. were) saved by hope. And this is about what he means. We are not to
seek our all in this life, but to have hope also. For this is the only gift that we
brought in to God, believing Him in what He promised shall come, and it was by this way
alone we were saved. If then we lose this hope, we have lost all that was of our own
contributing. For I put you this question, he would say, Wert thou not liable for
countless sins? wert thou not in despair? wert thou not under sentence? were not all out
of heart about thy salvation? What then saved thee? It was thy hoping in God alone, and
trusting to Him about His promises and gifts, and nothing besides hadst thou to bring in.
If it was this then that saved thee, hold it fast now also. For that which afforded thee
so great blessings, to a certainty will not deceive thee in regard to things to come.

36 For in that it found thee dead, and ruined, and a prisoner, and an enemy, and yet made
thee a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such
great things as no one ever expected even, how, after such munificence and attachment,
will it betray thee in what is to follow? Say not to me, hopes again! expectations again!
faith again! For it is in this way thou wert saved from the beginning, and this dowry was
the only one that thou didst bring in to the Bridegroom. Hold it then fast and keep it:
for if thou demandest to have everything in this world, thou hast lost that well-doing of
thine, through which thou didst become bright, and this is why he proceeds to say, "But
hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"

37 Ver. 25.-"But if we hope for that we see not, then do we with patience wait for it."
That is, if thou art to be looking for everything in this world, what need is there for
hope? What is hope then? It is feeling confidence in things to come. What great demand
then doth God make upon thee, since He Himself giveth thee blessings quite entire from His
own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of
thine own to contribute toward thy salvation. And this he intimates in what he proceeds
with: "For if we hope for that we see not, then do we with patience wait for it." As then
God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He
him that hopeth. For the name of patience belongs to hard work and much endurance. Yet
even this He hath granted to the man that hopeth, that He might solace the wearied soul.
And then to show that for this light task we enjoy abundant aid, he proceeds:

38 Ver. 26. "Likewise the Spirit also helpeth our infirmities." For the one point is thy
own, that of patience, but the other comes of the Spirit's furnishings, Who also
cherisheth (Gr. anointeth) thee unto this hope, and through it again lighteneth thy
labors. Then that thou mightest know that it is not in thy labors only and dangers that
this grace standeth by thee, but even in things the most easy seemingly, it worketh with
thee, and on all occasions bears its part in the alliance, he proceeds to say, "For we
know not what we should pray for as we ought." 39 And this he said to show the Spirit's
great concern about us, and also to instruct them not to think for certainty that those
things are desirable which to man's reasonings appear so. For since it was likely that
they, when they were scourged, and driven out, and suffering grievances without number,
should be seeking a respite, and ask this favor of God, and think it was advantageous to
them, by no means (he says) suppose that what seem blessings to you really are so. For we
need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself.
For this is why he says, "For we know not what we should pray for as we ought. In order
that the learner might not feel any shame at his ignorance, he does not say, ye know not,
but, "we know not. And that he did not say this merely to seem moderate, he plainly shows
from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time
when he obtained it was not at once when he desired it. And for "the thorn" that was given
him "in the flesh" (2 Cor. xii. 8), that is the dangers, he often besought God, and was
entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine
(Deut. iii. 26), and Jeremiah when he made supplication for the Jews (Jer. xv. 1), and
Abraham when he interceded for the people of Sodom.

40 "But the Spirit Itself maketh intercession for us with groanings which cannot be
uttered. This statement is not clear, owing to the cessation of many of the wonders which
then used to take place. Wherefore I must needs inform you of the state of things at that
time, and in this way the rest of the subject will be cleared. What therefore was the
state of things then? God did in those days give to all that were baptized certain
excellent gifts, and the name that these had was spirits. For "the spirits of the
Prophets," it says, "are subject to the prophets. (1 Cor. xiv. 32. And one had the gift of
prophecy and foretold things to come; and another of wisdom, and taught the many; and
another of healings, and cured the sick; and another of miracles, and raised the dead;
another of tongues, and spoke different languages. And with all these there was also a
gift of prayer, which also was called a spirit, and he that had this prayed for all the
people. For since we are ignorant of much that is profitable for us and ask things that
are not profitable, the gift of prayer came into some particular person of that day, and
what was profitable for all the whole Church alike, he was the appointed person to ask for
in behalf of all, and the instructor of the rest.

41 Spirit then is the name that he gives here to the grace of this character, and the soul
that receiveth the grace, and intercedeth to God, and groaneth. For he that was counted
worthy of such grace as this, standing with much compunction, and with many mental
groanings falling before God, asked the things that were profitable for all. And of this
the Deacon of the present day is a symbol when he offers up the prayers for the people.
This then is what Paul means when he says, "the Spirit itself maketh intercession for us
with groanings that cannot be uttered." 42 Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he is speaking, but about the spiritual
heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit.
But that thou mayest learn that the language is meant of a spiritual man, who has the gift
of prayer, he proceeds, "And he that searcheth the hearts knoweth what is the mind of the
Spirit," that is, of the spiritual man. "Because he maketh intercession for the saints
according to the will of God." Not (he means) that he informs God as if ignorant, but this
is done that we may learn to pray for proper things, and to ask of God what is pleasing to
Him. For this is what the "according to God" is. And so this was with a view to solace
those that came to Him, and to yield them excellent instruction. For He that furnished the
gifts, and gave besides blessings without number, was the Comforter. Hence it says, "all
these things worketh one and the self-same Spirit." (1 Cor. xii. 11.) And it is for our
instruction that this takes place, and to show the love of the Spirit, it condescendeth
even to this. And it is from this that the person praying getteth heard, because the
prayer is made "according to the will of God."

43 You see from how many points he instructs them in the love that was shown them and the
honor that was done them. And what is there that God hath not done for us? The world He
hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to
be ill-treated for our sake, sent them into captivity for us, let them fall into the
furnace, and undergo ills without number. Nay, He made them prophets for us, and the
Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil
for us, He hath seated us on the Right Hand, He was reproached for us. "For the reproaches
of them that reproached thee," it says, "fell upon me. (Ps. lxix. 9. Yet still, when we
are drawing back after so great favor, He leaveth us not, but again entreats, and on our
account inciteth others to entreat for us, that He may show us favor. And so it was with
Moses. For to him He says, "Let Me alone, that I may blot them out" (Ex. xxxii. 10), that
He might drive him upon supplicating on their behalf. And now He doth the same thing.
Hence He gave the gift of prayer. But this He doth, not as Himself standing in need of
entreaty, but that we might not, from being saved without effort (aplwj), grow
indifferent.

44 For this cause it is on account of David, and of this person and that, He often says,
that He is reconciled with them, to establish again this very thing, that the
reconciliation may be with all due formality. Still He would have looked more loving
toward man, if it had not been through this and the other prophet, but of Himself, that He
told them that He ceased to be wroth. But the reason of His not holding to that point was,
that this ground of reconciliation might not become an occasion for listlessness.
Wherefore to Jeremiah also He said, "Pray not for this people, for I will not hear thee"
(Jer. xi. 14), not as wishing to stop his praying (for He earnestly longeth for our
salvation), but to terrify them: and this the prophet also seeing did not cease praying.
And that you may see that it was not through a wish to turn him from it, but to shame them
that He said this, hear what it says. "Seest thou not what these are doing? (Ez. viii. 6,
not verbally from LXX. And when He says to the city "Though thou wash thee with nitre, and
take thee much soap (Gr. herb), yet thou art stained before Me" (Jer. ii. 22), it is not
that He may cast them into despair that He so speaks, but that He may rouse them to
repentance.

45 For as in the case of the Ninevites, by giving the sentence without limitation, and
holding out no good hope, He scared them the more, and led them to repentance, so He doth
here also, both to rouse them, and to render the prophet more venerated, that in this way
at least they may hear him. Then, since they kept on in a state of incurable madness, and
were not to be sobered even by the rest being carried away, he first exhorts them to
remain there. But when they kept not up to this, but deserted to Egypt, this indeed He
allowed them, but requires of them not to desert to irreligion as well as to Egypt. (Jer.
xliv. 8. But when they did not comply in this either, He sendeth the prophet along with
them, so that they might not after all suffer total wreck. (Ver. 28. For since they did
not follow Him when He called, He next followeth them to discipline them, and hinder their
being hurried further into vice, and as a father full of affection does a child who takes
all treatment in the same peevish way, conducting him about everywhere with himself, and
following him about. This was the reason why He sent not Jeremiah only into Egypt, but
also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master
love the people exceedingly, they continued themselves to do so likewise.

46 Much as if a right-minded servant were to take compassion upon an intractable son when
he saw his father grieving and lamenting about him. And what was there that they did not
suffer for them? They were sawn asunder, they were driven out, they were reproached, they
were stoned, they underwent numberless grievances. And after all this they would run back
to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was
by him, and injured irreparably. (1 Sam. xv. 35. Still he held none of these things in
remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in
writing. And when the general of the Persians had given him liberty to dwell securely, and
with perfect freedom, wherever he pleased, he preferred above dwelling at home the
affliction of the people, and their hard durance in a strange land. (Jer. xi. 5. So Moses
left the palace and the sort of living herein, and hasted to be among their calamities.
And Daniel abode for twenty days following without food, pinching himself with the most
severe fast, that he might reconcile God to them. (Dan. x. 2. And the three Children too,
when in the furnace, and so fierce a fire, put up a supplication for them. For it was not
on their account that they were grieved, as they were saved; but since they considered
that then was the time for the greatest boldness of speech, they consequently prayed in
their behalf;

47 hence too they said, "In a contrite heart and an humble spirit let us be accepted.
(Song. ver. 16. For them Joshua also rent his garments. (Josh. vii. 6. For them Ezekiel
too wailed and lamented when he saw them cut down. (Ez. ix. 8. And Jeremy said, "Let me
alone, I will weep bitterly. (Is. xxii. 4. And before this, when he did not venture openly
to pray for a remittance of their sad estate, he sought for some limited period, when he
says, "How long, O, Lord? (ib. vi. 11. For full of affectionateness is the whole race of
the saints. Wherefore also St. Paul saith, "Put on therefore, as the elect saints of God,
bowels of mercy, kindness, humbleness of mind. (Col. iii. 12. You see the strict propriety
of the word, and how he would have us continually merciful. For he does not say, "show
mercy" only, but put it on, that like as our garment is always with us, so may mercy be.
And he does not say merely mercy, but "bowels of mercy," that we may imitate the natural
affection of relations.

48 But we do just the contrary, and if any one comes to ask a single penny of us, we
insult them, abuse them, call them impostors. Dost thou not shudder, man, and blush to
call him an impostor for bread? Why even supposing such an one is practising imposture, he
deserves to be pitied for it, because he is so pressed with famine as to put on such a
character. This then is a reproach to our cruelty. For since we had not the heart to
bestow with readiness, they are compelled to practise a great many arts, so as to put a
cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and
silver that he asked of thee, then there would be some reason in thy suspicions. But if it
is necessary food that he comes to thee for, why be showing thyself wise so unseasonably,
and take so over exact an account of him, accusing him of idleness and sloth? For if we
must talk in this way, it is not others but ourselves that we ought to address. When
therefore thou art going to God to ask forgiveness for thy sins, then call these words to
mind, and thou wilt know thou deservest to have these things said to thee by God, much
more than the poor man by thee.

49 And yet God hath never said such words to thee as "Stand off, since thou art an
impostor, always coming to church and hearing My laws, but when abroad, setting gold, and
pleasure (epiqumian), and friendship, and in fact anything above My commandments. And now
thou makest thyself humble, but when thy prayers are over thou art bold, and cruel, and
inhuman. Get thee hence, therefore, and never come to Me any more. Yet this, and more than
this, we deserve to have said to us; but still He never did reproach us in any such way,
but is long-suffering and fulfils everything on His own part, and gives us more than we
ask for. Calling this to mind then, let us relieve the poverty of those that beg of us,
and if they do impose upon us, let us not be over exact about it. For such a salvation is
it that we ourselves require, one with pardon, with kindness (filanqrwpiaj), with much
mercy along with it. For it is not possible, it certainly is not, if our estate were
searched into strictly, that we should ever be saved, but we must needs be punished and
brought to ruin altogether. Let us not then be bitter judges of others lest we also get a
strict account demanded of us. For we have sins that are too great to plead any excuse.
And therefore let us show more mercy towards those who have committed inexcusable sins,
that we also may lay up for ourselves the like mercy beforehand.

50 And yet be as large-hearted as we may, we shall never be able to contribute such love
toward man as we stand in need of at the hand of a God that loveth man. How then is it
other than monstrous, when we are in need of so many things ourselves, to be over exact
with our fellow servants, and do all we can against ourselves? For thou dost not in this
way so much prove him unworthy of thy liberality, as thyself of God's love toward man. For
he that deals over exactly with his fellow servant, will be the more sure to find the like
treatment at God's hand. Let us not speak against ourselves, but even if they come out of
idleness or wilfulness, let us bestow. For we also do many sins through wilfulness, or
rather we do them all through wilfulness, and yet God doth not presently call us to
punishment, but gives us a set time for penance, nurturing us day by day, disciplining us,
teaching us, supplying us with all other things, that we too may emulate this mercy of
His. Let us then quell this cruelty, let us cast out this brutal spirit, as benefiting
thereby ourselves rather than others. For to these we give money, and bread, and clothing,
but for ourselves we are laying up beforehand very great glory, and such as there is no
putting into words. For we receive again our bodies incorruptible, and are glorified
together and reign together with Christ.

51 And how great this is we shall see from hence-or rather there is no means of making us
see it clearly now. But to start from our present blessings, and to get from them at least
some kind of scanty notice of it, I will endeavor so far as I may be able to put before
you what I have been speaking of. Tell me then, if when you were grown old, and were
living in poverty, and any one were to promise suddenly to make you young, and to bring
you to the very prime of life, and to render you very strong, and preèminently beautiful,
and were to give you the kingdom of the whole earth for a thousand years, a kingdom in the
state of the deepest peace, what is there that you would not choose to do, and to suffer
to gain this promise? (4 mss. and Sav. Mar. object. See then, Christ promises not this,
but much more than this. For the distance between old age and youth is not to be compared
with the difference of corruption and incorruption, nor that of a kingdom and poverty to
that of the present glory and the future, but the difference is that of dreams and a
reality. Or rather I have yet said nothing to the purpose, since there is no language
capable of setting before you the greatness of the difference between things to come and
things present. And as for time, there is no place for the idea of difference.

52 For what mode is there for a man to compare with our present state a life that hath no
limit? And as for the peace it is as far removed from any present peace, as peace is
different from war; and for the incorruption, it is as much better as a clear pearl is
than a clod of clay. Or rather, say as great a thing as one may, nothing can put it before
you. For were I even to compare the beauty of our bodies then to the light of the sunbeam,
or the brightest lightning, I shall not yet be saying aught that is worthy of that
brilliancy. Now for such things as these what money so much that it were not worth the
while to give up? what bodies, or rather what souls is it not worth one's while to give
up? At present if any one were to lead thee into the palace, and in presence of all were
to give thee an opportunity of conversing with the king, and make thee sit at his table,
and join in his fare, thou wouldest call thyself the happiest of men. But when you are to
go up to Heaven, and stand by the King of the universe Himself, and to vie with angels in
brightness, and to enjoy even that unutterable glory, do you hesitate whether you ought to
give up money? whereas if you had to put off life itself, you ought to leap and exult, and
mount on wings of pleasure.

53 But you, that you may get an office (arxhn), as a place to pillage from (for call a
thing of this sort gain, I cannot), put all you have to hazard, and after borrowing of
others, will, if need be, pawn your wife and children too without hesitation. 54 But when
the kingdom of Heaven is set before you, that office (arxhj) which hath none to supersede
you in it, and God bids you take not a part of a corner of the earth, but the whole of
Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful
that if the parts of that Heaven which we see are so fair and delightful, how greatly so
must the upper Heaven be, and the Heaven of Heaven? But since we have as yet no means of
seeing this with our bodily eyes, ascend in thy thought, and standing above this Heaven,
look up unto that Heaven beyond this, into that height without a bound, into that Light
surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels,
into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat.
Rep. vii. p. 516) thereof we have, after coming down from above, and make a sketch of the
estate of a king with us, as his men in gold armor, and his pairs of white mules proudly
decked with gold, and his chariots set with jewels and his snow-like cushions (strwmnhn
Poll. x. 41), and the spangles that flutter about the chariot, and the dragons shaped out
in the silken hangings, and the shields with their gold bosses, and the straps that reach
up from these to the rim of them through so many gems, and the horses with the gilded
trappings and the gold bits.

55 But when we see the king we immediately lose sight of all these. For he alone turns our
eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and
the shoes, all that splendor of his appearance. After gathering all these things together
then with accuracy, then again remove your thoughts from these things to things above, and
to that awful day in which Christ is coming. For then you will not see any pairs of mules,
nor golden chariots, nor dragons and shields, but things that are big with a mighty awe,
and strike such amazement that the very incorporeal Powers are astonished. For the "powers
of the Heavens," He says, "shall be shaken. (Matt. xxiv. 29. Then is the whole Heaven
thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son
of God cometh down, not with twenty, not with a hundred men for His body-guard, but with
thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other
Powers, and with fear and trembling shall everything be filled, whiles the earth is
bursting itself up, and the men that ever were born, from Adam's birth up to that day, are
rising from the earth, and all are caught up; (1 Thess. iv. 17) when Himself appears with
such great glory as that the sun, and the moon, and all light whatever, is cast into the
shade, being outshone by that radiance. What language is to set before us that
blessedness, brightness, glory? Alas! my soul.

56 For weeping comes upon me and great groaning, as I reflect what good things we have
fallen from, what blessedness we are estranged from. For estranged we are (I am now
speaking of my own case still), unless we do some great and astonishing work; speak not
then of hell to me now, for more grievous than any hell is the fall from this glory, and
worse than punishments unnumbered the estrangement from that lot. But still we are gaping
after this present world, and we take not thought of the devil's cunning, who by little
things bereaves us of those great ones, and gives us clay that he may snatch from us gold,
or rather that he may snatch Heaven from us, and showeth us a shadow that he may
dispossess us of the reality, and puts phantoms before us in dreams (for such is the
wealth of this world), that at daybreak he may prove us the poorest of men. Laying these
things to heart, late though it be, let us fly from this craft, and pass to the side of
things to come. For we cannot say that we were ignorant how exposed to accidents the
present life is, since things every day din in our ears more loudly than a trumpet, the
worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the
present scene.

57 What defence then shall we have to set up for pursuing things so subject to hazards,
and laden with shame, with so much eagerness, and leaving things unfailing, which will
make us glorious and bright, and giving our whole selves up to the thraldom of money? For
the slavery to these things is worse than any bondage. And this they know who have been
counted worthy to obtain their freedom from it. That ye then may also feel this goodly
liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying
by in your houses, but that which is more precious than millions of money, alms and love
to man, for your treasure. For this gives us boldness toward God, but the other covers us
with deep shame, and causes the devil to bear hard (sfodron pnein) upon us. Why then arm
thy enemy, and make him stronger? Arm thy right hand against him, and transfer all the
splendor of thy house into thy soul, and stow away all thy fortune in thy mind, and
instead of a chest and a house, let heaven keep thy gold. And let us put all our property
about our own selves; for we are much better than the walls, and more dignified than the
pavement.

58 Why then do we, to the neglect of our own selves, waste all our attention upon those
things, which when we are gone we can no longer reach, and often even while we stay here
we cannot keep hold of, when we might have such riches as to be found not in this life
only, but also in that, in the easiest circumstances? For he who carries about his farms
and house and gold upon his soul, wherever he appears, appears with all this wealth. And
how is this possible to be effected? one may ask. It is possible, and that with the utmost
ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them
entire into your own soul. And if death should afterwards come upon thee, no one will take
them from thee, but thou wilt depart to be rich in the next world too. This was the kind
of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the
walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and
their tears that were shed, and death that played the runaway, and life that came back
again. Let us also make unto ourselves such-like treasures, let us build up for ourselves
such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves
shall be workers together with Him.

59 For Himself brought the poor from not being into being, and you will prevent them,
after they have been brought into life and being, from perishing with hunger and other
distress, by tending them and setting them upright, staying up the Temple of God in every
quarter. What can be equal to this in respect both of utility and of glory? Or if as yet
you have not gained any clear notion of the great adornment He bestowed upon thee when He
bade thee relieve poverty, consider this point with thyself. If He had given thee so great
power, that thou wert able to set up again even the Heaven if it were falling, wouldest
thou not think the thing an honor far too great for thee? See now He hath held thee worthy
of a greater honor. For that which in His esteem is more precious than the Heavens, He
hath trusted thee to repair. For of all things visible there is nothing in God's esteem
equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in
dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow
no attention nor forethought upon the temples of God; but leaving them in a neglected
state, we provide houses splendid and large for ourselves.

60 This is why we are devoid of all good things, and greater beggars than the poorest
poor, because we pride ourselves in these houses which we cannot take away with us when we
go hence, and leave those alone which we might move away along with our own selves. For
the bodies of the poor after dissolution must needs rise again; and God, Who hath given
this charge, will bring them forth, and praise those who have taken care of them, and
treat such with regard (qaumasetai), because when they were on the point of failing to
ruin at one time by starvation, at another by nakedness and cold, these repaired them by
all means in their power. But still, even with all these praises set before us, we loiter
yet, and decline undertaking this honorable charge. And Christ indeed hath not where to
lodge, but goeth about a stranger, and naked, and hungry, and you set up houses out of
town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to
Christ you give not even a share of a little hut, while for daws and vultures you deck out
upper chambers. What can be worse than such insanity as this? What more grievous than such
madness? for madness it is in the last stage of it, or rather one has no name to suit it,
use whatever one may. Yet still if we be so minded, it is possible to beat off the
disorder, tenacious as it is; and not possible only, but even easy;

61 and not easy merely, but even easier is it to get rid of this pest than of the
sufferings of the body, since the Physician is so much greater. Let us then draw Him to
ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-
will, I mean, and energy. For He will not require anything further, but if He can meet
with this only, He will confer all that is His part. Let us then contribute our share,
that in this world we may enjoy a genuine health, and may attain to the good things to
come, by the grace and love towards man, etc.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

HOMILIES ON THE ACTS OF THE APOSTLES 16–55 English translation: an older public-domain
translation as collected in the Writings-Database (HistoricalChristianFaith), mostly from
the Ante-Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

HOMILIES ON ROMANS 1–14 English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.