(NOTE: The electronic text obtained from The Electronic Bible Society was 
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves 
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially 
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = 
ch. Accents are given immediately after their corresponding vowels: acute = 
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, 
when necessary.


ST. JOHN CHRYSOSTOM

COMMENTARY ON THE ACTS OF THE APOSTLES
HOMILIES 21-30

[Translated by Rev. J. Walker, M.A., of Brasenose College, Rev. J. 
Sheppard, M.A., of Oriel College, Oxford, and Rev. H. Browne, M.A., of 
Corpus Christi College, Cambridge; revised by George B. Stevens, Ph.D., 
D.D., Professor in Yale University.]


HOMILY XXI: 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."

    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), (historh^sai 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 (anathe'sthai)--for what saith he? "I 
referred not myself, neither went I to Jerusalem to those who were Apostles 
before me:"[1] or else, that the laying await for him in Damascus was after 
his return from Arabia;[2] 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[3] 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,[4] 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. 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 c. 
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[1] 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: fox  "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."[2] (xv. 39.) It is likely that at Damascus also he had heard all 
about him: 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. 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[1] 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."[2] (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[3] 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. 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[4] 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.) 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. 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 (esku'lh) 
before this? So right-minded (philosophou^ntes) were they, they did not 
think it proper to trouble (sku'llein) 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[1] 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 (swthri'an.) See[2] 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! 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 (pherw'numos h^n) 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[3] 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 :" to some for comfort, because 
they received back their sister, and because they saw the miracle, and for 
kindly support (prostasi'an) 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;"[4] for they needed 
his instruction, who had believed through the miracles.--Let us look then 
again at what has been said.

    "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 "[5] 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: 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[1] 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.)[2] 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[3] 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. 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[4] 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 
cooperated. 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. "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. 

    [5]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,[1] 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,[2] in the case of those of whose salvation we are 
assured." 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 dose 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 (epibai'nonta po'lews), 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[3] 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; 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.) 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[1] 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? 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. Many are the ways 
God gives us to be saved, only let us not be negligent.

    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,[2] 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,[3] 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: 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?"[1] 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. 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[2] 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. 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.

HOMILY XXII: 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."

    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,[1] 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," spei^ra, is what we now call a 
"numerous."[2] "A devout man," he says, "and one that feared God with all 
his house" (v. 2): 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:[3] 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. "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. "And[4] 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,[1] ekstasis , 
"trance?" Rather, there was presented to him a kind of spiritual view 
(thewri'a): the soul, so to say, was caused to be out of the body 
(exe'sth). "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[2] 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[3] 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: 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[4] 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[1] 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."[2] 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[3] for all this, he 
knew not what it meant. "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.: 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,"[1] (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.

    (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[2] mark the greatness of the assurance. (c) To this end[3] 
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[4] 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.[5] 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.) So far, he 
signified that the sending for him would be for good consequences, but in 
what way good, he did not intimate.[6] 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[7] 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 s 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[1] 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. 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[2] 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[3] 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:[4] what is the cause 
wherefore ye are come?" He saw a soldier, saw a man:[5] 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: (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[6] 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,[4] they would have heard from him (what had happened).

    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[7] 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[8] 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; for it is like a fountain discharging mud, when it issues 
froth 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: 
let it but touch the firebrands,[1] 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[2] 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: 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 overmuch 
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. 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. 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 XXIII: 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. And  the 
morrow after they entered into Caesarea. And Cornelius waited for  them, 
and had called together his kinsmen and near friends."

    "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? "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[1]--" 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 therefore 
he had complied, but that they may ascribe all to God,--" wherefore also I 
came without gainsaying as soon as I was sent for:" (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 says, "From the fourth 
day."[*] See how great a thing prayer is! When he advanced m 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. "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[2] 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? If he be 
worthy, in this regard he is acceptable, that it should be granted him to 
be brought unto faith (tw(i)^ kataxiwthh^nai th^s pi'stews). 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.(t) 
"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 
ally But observe at the very outset, "The word," says he, "which He sent 
unto the children of Israel;" he gives them the preeminence. 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.) 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[1] 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.

    But let us look over again what relates to Cornelius. (Recapitulation.) 
He sent, 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[1] 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 (epaggeli'as) 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; 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[2] 
both doctrine and manner of life: is "accepted with Him;" 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 (epieikei^s), men of mild disposition, and yet they will not 
believe?" (Above, p. 149, note[2].) 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[3] 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. 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[1] 
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[2] 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; 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 s 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.

    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)[4] 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:" but the reproaches here are more grievous than 
those, that[5] 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 (phwti'smatos): 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 (to`n He'llhna), 
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 (psuchro'teron), 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. 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,[1] 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. 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 
(phwtisthentes), whether it be because they received it as children, or 
whether it be that having received it in sickness, and afterwards recovered 
(anenegko'ntes), 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; 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 without enjoin 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[2] 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,[1] by way of additional boon, what the other holds out as 
the main thing: 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[2] 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! 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 
ele'phanti dia'gontas), "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 
(katachwsthe'ntas) 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. 
Therefore[3] 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. 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? 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 XXIV: 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."

    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[1] (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.[2] 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.) 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 (epembai'nontos) 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.

    "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 (hi'statai) 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[1] 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: 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: and all were drawn up again into 
heaven." (v. 9, 10.) The essential points were those[2] (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"--noticing 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.[1] Also he says nothing of the man's fitness (epieike's). 
"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 periousi'as) 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[2] that from the beginning he disposes their minds 
in his favor* *: 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[3] 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; 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[4] 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` autoi^s) 
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.

    "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[6] "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. 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? 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?[1] 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?" 
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."

    In like manner ought we also to glorify God for the good things which 
befall our neighbors, only[2] 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 (the'atron) is not yet broken up. 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 (pha'rmaka) 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? "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 (chaunoi^): 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: 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. 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` la'rnaki), and waiting for her maid-servant to bring her 
meal, and trembling lest she  should be taken, and lying in her terror as 
in t 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 (ho'ti 
ko'smos ho'lws esti'n)? 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 tones? 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: but they 
are no myriads, when they do not even come up to that one. "Better[1] 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. Moses was but 
one, and yet 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 (tou`s swzome'nous)? 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[1] 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. 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 (psuchrw^n.) 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,[2] can never be 
allowed. Nay, let me tell you, even in the former case, this is a senseless 
speech (psuchro'n). 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; there they lie (on bended knees), 
all the young, stupidly unconcerned (psuchroi`), (yes,) and old too:[3] 
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: 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. Again I see others stand talking while Prayer is 
going on; while the more consistent[4] 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[1] 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? 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 hw`ra(i) phri'khs)? 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. 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.

HOMILY XXV: 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."

    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.) 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 (suggnwmoniko's). "Then departed Barnabas to Tarsus, for to 
seek Saul." (v. 25.) 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 (shmei^on), 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[1] 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 (anagkai'ws) (it comes 
about that) none of the men of note becomes their teacher. 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[2] 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 vase 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 (eudokimh^sai), 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. 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 
(Entau^tha) 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.[1]

    "Now they which were scattered abroad upon the persecution," etc. 
(Recapitulation.) Do you mark how even in the tribulation instead of 
failing 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. 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[2] 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, (chrhsto`n) 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[3] 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[4] 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 (hscho'lhnto) with Jerusalem. Again they 
justified themselves[5] to the Jews, that the Gentiles were receiving 
(prosela'mbane) 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.

    "Now[1] 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[2] 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. 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 
(he 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 
(oikonomi'a) of Providence. Besides, it was the beginning, and it was not 
fit they should be offended.

    "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.[3] 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,[4] 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. (aphedrw^na.) 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, (helei^n) 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. 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 house-breakers--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; after tokens and signs without 
number he refused to come to his senses (anenegkei^n), 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 (lut'rwsai) 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[1] 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 (hupo'thesis) (of his occupation) is 
altogether one of injustice: and yet Zaccheus washed away all these (sins). 
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 (prosth^nai) by a person (to succor and defend him), one may 
reach to him a helping hand: the service rendered (prostasi'a) by acts has 
often done more good even than money. Let us set to work all the different 
kinds of alms-giving. 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 (therapei'as)? 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. 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 (purw'sews), 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.[2] What numbers of 
women now wear silken apparel but are indeed naked of the garments of 
virtue! Let their husbands clothe these women. "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,[1] 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)? 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. 
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 
(egkallwpi'zontai) with the things said. Hear concerning that blessed 
Thekla,[2] 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