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


ST. JOHN CHRYSOSTOM

COMMENTARY ON THE ACTS OF THE APOSTLES
HOMILIES 31-42

[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 XXXI: ACTS XIV. 14, 15.

"Which when the Apostles, Barnabas and Paul, heard of, they rent their 
clothes, and ran in among the people, crying out and saying, Sirs, why do 
ye these things? We also are men of like passions with you, and preach unto 
you that ye should turn from these vanities unto the living God, which made 
heaven, and earth, and the sea, and all things that are therein."

    MARK the vehemence with which all this is done by the Apostles: "rent 
their clothes, ran in, cried out," all from strong affection of the soul, 
revolted[1] by the things that were done. For it was a grief, indeed a 
grief inconsolable, that they should needs be thought gods, and introduce 
idolatry, the very thing which they came to destroy! This also was a 
contrivance of the devil--but he did not prevail.[2] But what say they? "We 
also are men of like passions with you." At the very outset they overthrew 
the evil. They said not simply, "Men," but "As ye." Then, that they may not 
seem to honor the gods, hear what they add: "Preaching unto you, that ye 
should turn from these vanities unto the living God, Who made heaven, the 
sea, and all things that are therein." Observe how they nowhere mention 
things invisible[3] (b) For[4] they had learnt that one should study not so 
much to say somewhat worthy of God, as to say what is profitable for the 
hearers. (a) What then? if He be Maker of all things, why does He not also 
attend to these things by His Providence?--"Who in times past suffered all 
nations to walk in their own ways" (v. 16)-but wherefore He suffered them, 
this he does not say, for at present he keeps to the matter of immediate 
importance, nowhere bringing in the name of Christ. Observe, he does not 
wish to swell the accusation against them, but[5] rather that they 
themselves should refer all to God. "Nevertheless, He left not Himself 
without witness, in that He did good, giving you rain from heaven, and 
fruitful seasons, filling your hearts with food and gladness." (v. 17.) (c) 
See how covertly he puts the accusation "in that He did good," etc. And yet 
if God did this, He could not have "let them alone;" on the contrary, they 
ought to be punished, for that, enjoying so great benefits, they had not 
acknowledged Him, not even as their feeder.[*] "From heaven," he says, 
"giving you rain." Thus also David said, "From the fruit of their corn and 
wine and oil were they made to abound" (Ps. iv. 7), and in many places 
speaking of Creation, he brings forward these benefits: and Jeremiah 
mentions first Creation, then Providence (shown) by the rains, so that the 
Apostle here discourses as taught from those Scriptures. "Filling," he 
says, "with food and gladness." (Jer. v. 24.) With large liberality 
(philotimi'as) the food is given, not merely for a frugal sufficiency, 
nor stinted by the need. "And saying these things, they scarcely stopped 
the multitudes" (v. 18)--indeed by this very thing they gained most 
admiration--"from sacrificing to them." Do you observe that this was the 
point with them to put an end to that madness? "But there came," it says, 
"certain Jews from Antioch and Iconium" (v. 19).--Indeed children of the 
devil, that not in their own cities only, but also beyond them, they did 
these things, and as much made it their study to make an end of the 
preaching, as the Apostles were in earnest to establish it!--"and having 
persuaded the multitude and stoned Paul, they dragged him out of the city." 
(e) So then, the Gentiles regarded them as gods, but these "dragged" him, 
"out of the city, supposing he had been dead. Having persuaded the 
multitude"--for it is not likely that all thus reverenced them. In the very 
city in which they received this reverence, in the same were they thus 
terribly ill treated. And this also profited the beholders. "Lest any man," 
he says, "should think of me above that which he seeth me to be, or that he 
heareth aught from me." (v. 20.)--"Howbeit as the disciples stood round 
about him, he rose up and came into the city." (d) Here is fulfilled that 
saying, "My grace is sufficient for thee, for My strength is made perfect 
in weakness." (2 Cor. xii. 9.) Greater this than the raising of the lame 
man! (f) "Came into the city." Do you mark the zeal, do you mark how 
fervent he[1] is, how set on fire! He came into the city itself again: for 
proof that if on any occasion he did retire, it was because he had sown the 
word, and because it was not right to inflame their wrath. (h) Then they 
went over all the cities in which they had been in danger. "And on the 
morrow," it says, "he went forth with Barnabas to Derbe. And when they had 
preached the Gospel to that city, and had taught many, they returned again 
to Lystra, and to Iconium, and Antioch, confirming the souls of the 
disciples, and exhorting them to continue in the faith, and that we must 
through much tribulation enter into the kingdom of God." (v. 21, 22.) This 
they said, this they showed. But it is purposely so done, not only by[2] 
the Apostles, but by the disciples also, that they may learn from the very 
outset both the might of the preaching, and that they must themselves also 
suffer such things, that they may stand nobly, not idly gaping for the 
miracles, but much more (ready) for the trials. Therefore also the Apostle 
himself said, "Having the same conflict which ye saw in me and heard." 
(Phil. i. 30.) Persecutions succeeded to persecutions: wars, fightings, 
stonings. (g) These things, not less than the miracles, both made them more 
illustrious, and prepared for them a greater rejoicing. The Scripture 
nowhere says that they returned rejoicing because they had done miracles, 
but (it does say that they rejoiced), that "they were counted worthy for 
that Name to suffer shame." (ch. v. 41.) And this they were taught of 
Christ, saying, "Rejoice not that the devils obey you." (Luke x. 20.) For 
the joy indeed and without alloy is this, to suffer aught for Christ's 
sake. (i) "And that through much tribulation:" what sort of cheering 
(protroph') is this? how did they persuade them, by telling them at the 
outset of tribulations? Then also another consolation.[3] "And when they 
had appointed for them elders in every Church,[*] and had prayed with 
fasting, they commended them to the Lord, on whom they believed. (v. 23.) 
Do you mark Paul's ardor?--Then other consolation: "Commended them," it 
says, "to the Lord. And after they had passed throughout Pisidia, they came 
to Pamphylia. And when they had preached the word in Perga, they went down 
into Attalia (v. 24, 25): (l) and thence sailed to Antioch, from whence 
they had been recommended to the grace of God for the work which they 
fulfilled." (v. 26.) Why do they come back to Antioch? To report what had 
taken place yonder. And besides, there is a great purpose of Providence 
concerned: for it was needful that they should thenceforth preach with 
boldness to the Gentiles. They come therefore, reporting these things, that 
they may be able to know them: and it is providentially ordered, that just 
then came those who forbade to keep company with the Gentiles in order that 
from Jerusalem they might obtain great encouragement, and so go their ways 
with boldness. And besides, it shows that in their temper there was nothing 
of self-will: for they come, at the same time showing their boldness, in 
that without the authority of those (at Jerusalem) they had preached to the 
Gentiles, and their obedience, in that they refer the matter to them: for 
they were not made arrogant, as (apenoh'thhsan) having achieved so great 
successes. "Whence," it says, "they had been recommended to the grace of 
God for the work which they had fulfilled." And yet moreover the Spirit had 
said, "Separate Me Barnabas and Saul for the work whereunto I have called 
them." (ch. xiii. 2.) "And when they were come, and had gathered the Church 
together, they rehearsed all that God had done with them, and how He had 
opened the door of faith unto the Gentiles. And there they abode long time 
with the disciples." (v. 27, 28.) For the city being great had need of 
teachers.--But let us look over again what has been said.

     (Recapitulation.) "Which when the Apostles," etc. (v. 14). First by 
the sight they checked them, by rending their garments. This did Joshua the 
son of Nun upon the occasion of the defeat of the people. Then think not 
that this action was unworthy of them: for such was the eagerness, they 
would not otherwise have restrained it would not otherwise have quenched 
the conflagration (pu'ran). Therefore when need is to do something that 
is fit to be done, let us not decline it. For if even after all this they 
hardly persuaded them, if they had not acted thus, what might have been the 
consequence? For if they had not done thus, they would have been thought to 
make a show of humility (tapeinophronei^n), and to be all the more 
desirous of the honor. And observe their language, how in rebuking it is 
moderated, alike full of wonder and of rebuke. This above all it was that 
hindered them, the saying, "Preaching unto you to turn from these vanities 
unto God." (v. 15.) We are men indeed, they say, but greater than these: 
for these are dead things, Mark how they not only subvert (the false), but 
teach (the true), saying nothing about things invisible--"Who made," say 
they, "heaven and earth, and the sea, and all things that are therein. Who 
in times past," etc. (v. 16, 17.) He names as witnesses even the years (in 
their courses).[1] "And there came thither certain Jews," etc. (v. 19.) O 
that Jewish madness! Among a people [that had so honored the Apostles, they 
bad the hardihood to come, and to stone Paul. "And they dragged him out of 
the city," being afraid of those (others),--"Supposing he had been dead." 
(k) "Howbeit," etc. "and came into the city." (v. 20.) For that the spirits 
of the disciples might not be downcast because they who were accounted gods 
suffered such treatment, they came in unto them and discoursed. "Then on 
the morrow," etc. And observe, first he goes forth to Derbe, and then comes 
back to Lystra and Iconium and Antioch, (v. 21) giving way to them while 
their passions are roused, but when they have ceased, then attacking them 
again. Do you mark, that it was not by (supernatural) grace that they 
managed all that they did, but by their own diligence? "Confirming," it 
says "the souls of the disciples:" episthri'zontes, "further 
establishing;" so that they were established, but they added more thereto. 
"And that we must," etc. (v. 22): they foretold (this), that they might not 
be offended. "And when they had appointed for them," etc. Again the 
ordinations accompanied with fastings: and again fasting, that purifying of 
our souls. (m) "And having prayed," it says, "with fastings, they commended 
them unto the Lord" (v. 23): they taught them to fast also in their trials. 
(o) Why did they not make elders in Cyprus nor in Samaria? Because the 
latter was near to Jerusalem, the former to Antioch, and the word was 
strong there; whereas in those parts they needed much consolation, 
especially they of the Gentiles, who behooved to have much instruction. 
"And when they were come," etc. (v. 27.) They came, teaching them that with 
good reason had they been ordained by the Spirit. (n) They said not what 
they themselves, but "what God had done with them." It seems to me, that 
they mean their trials. It was not for nothing that they, come here, nor to 
rest, but providentially guided by the Spirit, to the end that the 
preaching to the Gentiles might be firmly established. (p) And mark Paul's 
ardor. He does not ask whether it be right to speak to Gentiles, but he 
straightway speaks: therefore it is that he says, "I did not refer myself 
to flesh and blood." (Gal. i. 16.)

    For it is indeed[1] a great thing, a great, a generous soul (like 
this)! How many have since believed, and none of them all has shone like 
him! What we want is earnestness, exceeding ardor, a soul ready to 
encounter death. Else is it not possible to attain unto the Kingdom, not 
being crucified. Let us not deceive ourselves. For if in war it is 
impossible to come off safe while living daintily, and trafficking, and 
huckstering and idling, much more in this war. Or think ye not that it is a 
war worse than all others? (Infra, p. 204, note[1].) "For we wrestle not," 
he says, "against flesh and blood." (Eph. vi. 12.) Since even while taking 
our meals and walking, and bathing, the enemy is present with us, and knows 
no time of truce, except that of sleep only: nay, often even then he 
carries on the war, injecting into us unclean thoughts, and making us lewd 
by means of dreams. We watch not, we do not rouse ourselves up, do not look 
to the multitude of the forces opposed to us, do not reflect, that this 
very thing constitutes the greatest misfortune--that though surrounded by 
so great wars, we live daintily as in time of peace. Believe me, worse than 
Paul suffered may have to be suffered now. Those enemies wounded him with 
stones: there is a wounding with words, even worse than stones. What then 
must we do? The same that he did: he did not hate those who cast stones at 
him, but after they had dragged him out, he entered again into their city, 
to be a benefactor to those who had done him such wrongs. If thou also 
endurest him who harshly insults thee, and has done thee wrongs, then hast 
thou too been stoned. Say not, "I have done him no injury." For what injury 
had Paul done, that he should be stoned? He was announcing a Kingdom, he 
was bringing men away from error, and bringing them to God: benefits these, 
worthy of crowns, worthy of proclamation by voice of herald, worthy of a 
thousand good things--not of stones. And yet (far from resenting) he did[2] 
just the contrary. For this is the splendid victory. "And they dragged 
him," (v. 19) it says, These too they often drag: but be not thou angry; on 
the contrary, preach thou the word with gentleness. Hath one insulted thee? 
Hold thy peace, and bless if thou canst, and thou also hast preached the 
word, hast given a lesson of gentleness, a lesson of meekness. I know that 
many do not so smart under wounds, as they do under the blow which is 
inflicted by words: as indeed the one wound the body receives the other the 
soul. But let us not smart, or rather feeling the smart let us endure. Do 
you not see the pugilists, how, with their heads sorely battered, they bite 
their teeth into their lips, and so bear their smarts kindly? No need to 
grind the teeth, no need to bite (the lips). Remember thy Master, and by 
the remembrance thou hast at once applied the remedy. Remember Paul: 
reflect that thou, the beaten hast conquered, and he the beater, is 
defeated; and by this hast thou cured the whole. It s is the turning of the 
scale a moment and thou hast achieved the whole: be  not hurried away, do 
not even move, thou hast extinguished the whole (fire). Great[4] eloquence 
of persuasion there is in suffering aught for Christ: thou preachest not 
the word of faith, but thou preachest the word of patience 
(philosophi'as). But, you will say, the more he sees my gentleness, the 
more he sets upon me. Is it for this then that thou art pained, that he 
increases thy rewards the more? "But[5] this is the way," you say, "to make 
him unbearable." This is mere pretext of thine own littleness of mind: on 
the contrary, the other is the way to make him unbearable, namely, that 
thou avenge thyself. If God had known, that through forbearance of revenge, 
the unjust became unbearable, He would not have done[6] this Himself: on 
the contrary, He would have said, Avenge thyself: but He knew, that other 
than this is the more likely way to do good. Make not thou a law contary to 
God: do as He bids thee. Thou art not kinder than He that made us. He hath 
said, "Bear to be wronged:" thou sayest, "I requite wrong for wrong, that 
he may not become unbearable." Hast thou then more care for him than God 
has? Such talk is mere passion and ill temper, arrogance and setting up 
laws against God's laws. For even if the man were hurt (by our 
forbearance), would it not be our duty to obey? When God orders anything, 
let us not make a contrary law. "A submissive answer," we read, turneth 
away wrath" (Prov. xvi. 1): not an answer of opposition. If it profits 
thee, it profits him also: but if it hurts thee who art to set him right, 
how much more will it hurt him? "Physician, heal thyself." Hath one spoken 
ill of thee? Commend him thou. Hath he reviled thee? Praise him thou. Hath 
he plotted against thee? Do him a kindness. Requite him with the contrary 
things, if at least thou at all carest for his salvation and wish not thou 
to revenge thine own suffering. And yet, you will say, though he has often 
met with long-suffering from me he has become worse. This is not thine 
affair, but his. Wilt thou learn what wrongs God suffered? They threw down 
His altars, and slew His prophets (1 Kings xix. 10), vet He endured it all. 
Could He not have launched a thunderbolt from above? Nay, when He had sent 
His prophets, and they killed them, then He sent His Son (Matt. xxi. 37), 
when they wrought greater impieties, then He sent them greater benefits. 
And thou too, if thou seest one exasperated, then yield the more: since 
this madness has greater need of soothing (paramthi'as). The more 
grievous his abuse of thee, the more meekness does he need from thee: and 
even as a gale[1] when it blows strong, then it requires yielding to, so 
also he who is in a passion. When the wild beast is most savage, then we 
all flee: so also should we flee from him that is angry. Think not that 
this is an honor to him: for is it an honor we show to the wild beast, and 
to madmen, when we turn aside out of their way? By no means it is a 
dishonor and a scorn: or rather not dishonor and scorn, but compassion and 
humanity. Seest thou not how the sailors, when the wind blows violently, 
take down their sails, that the vessel may not sink? how, when the horses 
have run away with the driver, he only leads them into the (open) plain, 
and does not pull against them that he may not voluntarily exhaust his 
strength? This do thou also. Wrath is a  fire, it is a quick flame needing 
fuel: do not supply food to the fire, and thou hast soon extinguished the 
evil. Anger has no power of itself; there must be another to feed it. For 
thee there is no excuse. He is possessed with madness, and knows not what 
he does; but when thou, seeing what he is, fallest into the same evils, and 
art not brought to thy right senses by the sight, what excuse can there be 
for thee? If coming to a feast thou see at the very outset of the feast 
some one drunken and acting unseemly, would not he, who after seeing him 
makes himself drunk, be much more inexcusable? Just so it is here. Do we 
think it any excuse to say, I was not the first to begin? This is against 
us, that even the sight of the other in that condition did not bring us to 
our fight senses. It is just as if one should say, "I did not murder him 
first." For this very thing makes thee deserving of punishment, that even 
upon the warning of such a spectacle thou didst not restrain thyself. If 
thou shouldest see the drunken man in the act of vomiting, retching, 
bursting, his eyes strained, filling the table with his filthiness, 
everybody hurrying out of his way, and then shouldest fall into the same 
state thyself, wouldest thou not be more hateful? Like him is he that is in 
a passion: more than he who vomits, he has his veins distended, his eyes 
inflamed, his bowels racked; he vomits forth words far more filthy than 
that food; all crude what he utters, nothing duly digested, for his passion 
will not let it be. But as in that case excess of fumes (chumwn), making 
an uproar in the stomach, often rejects all its contents; so here, excess 
of heat, making a tumult in the soul suffers him not to conceal what it 
were right to leave unsaid, but things fit and unfit to be spoken, he says 
all alike, not putting the hearers but himself to shame. As then we get out 
of the way of those that vomit, so let us from those who are angry. Let us 
cast dust upon their vomit: By doing what?[2] By holding our peace: let us 
call the dogs to eat up the vomit. I know that ye are disgusted at hearing 
this: but I wish you to feel this same disgust when ye see these things 
take place, and not to be pleased at the thing. The abusive man is filthier 
than the dog that returneth to its own vomit. For if indeed having vomited 
once he were done with it, he would not be like that dog: but if he vomits 
the same things again, it is plain that he does so from having eaten the 
same again. What then is more abominable than such an one? What filthier 
than that mouth which chews such food? And yet this is a work of nature, 
but the other not or rather both the one and the other are contrary to 
nature. How? Since it is not according to nature to be causelessly abusive, 
but against nature: he speaks nothing then like a man, but part as beast, 
part as madman. As then the disease of the body is contrary to nature, so 
also is this. And to show that it is contrary to nature, if he shall 
continue in it, he will perish by little and little: but if he continue in 
that which is natural, he will not perish. I had rather sit at table with a 
man who eats dirt, than with one who speaks such words. See ye not the 
swine devouring dung? So also do these. For what is more stinking than the 
words which abusive men utter? It is their study to speak nothing 
wholesome, nothing pure, but whatever is base, whatever is unseemly, that 
they study both to do and say: and what is worse, they think to disgrace 
others, while they in fact are disgracing themselves. For that it is 
themselves they disgrace is plain. For, leaving out of the question those 
who speak lies (in their railings), say it be some notorious harlot, or 
even from the stage some other (abandoned creature), and let that person be 
having a fight with some other person: then let the latter cast this up to 
the former (what she or he is), and the former retort upon the latter the 
same reproach: which of them is most damaged by the words? For[1] the 
former is but called what in fact he or she is, which is not the case with 
the other: so that the first gets nothing more in the way of shame (than 
there was before), while to the other there accrues a great accession of 
disgrace. But again, let there be some hidden actions (mod. text 
eirgasmena "which have been done"), and let only the person abusing know 
of them: then, holding his peace until now, let him openly parade 
(ekpompeue'tw) the reproach: even so, he himself is more disgraced than 
the other. How? by making himself the herald of the wickedness, so[2] 
getting for himself either the  imputation of not being privy to any such 
thing, or the character of one not fit to be trusted. And you shall see all 
men forthwith accuse him: "If indeed he had been privy to a murder being 
done, he ought to have revealed it all:" and so they regard him with 
aversion as not human even, they hate him, they say he is a wild beast, 
fierce and cruel: while the other they pardon much rather than him. For we 
do not so much hate those that have wounds, as those that compel one to 
uncover and show them. Thus that man has not only disgraced the other, but 
himself as well and his hearers, and the common nature of men: he has 
wounded the hearer, done no good. For this reason Paul says: "If there be 
any word that is good for edifying, that it may minister grace unto the 
hearers." (Eph. iv. 29.) Let us get a tongue speaking only good things, 
that we may be lovely and amiable. But indeed, everything is come to that 
pitch of wickedness, that many boast of the very things, for which they 
should hide their faces. For the threats of the many are of this kind: 
"thou canst not bear my tongue," say they. Words, these, worthy only of a 
woman, of an abandoned drunken old hag, one of those that are dragged (to 
punishment)[3] in the forum, a procuress. Nothing more shameful than these 
words, nothing more unmanly, more womanlike, than to have your strength in 
the tongue, and to think great things of yourself because you can rail, 
just like the fellows in processions, like the buffoons, parasites, and 
flatterers. Swine they are rather than men, who pride themselves upon this. 
Whereas you should (sooner) have buried yourself, and if another gave you 
this character, should recoil from the charge as odious and unmanly, 
instead of that you have made yourself the herald of (your own) disgrace 
(hu`brewn). But you will not be able to hurt him you speak ill of. 
Wherefore I beseech you, considering how the wickedness is come to such a 
height, that many boast of it, let us return to our senses, let us recover 
those who are thus mad, let us take away these councils[4] out of the city, 
let us make our tongue gracious, let us rid it of all evil speaking, that 
being clean from sins, we may be able to draw down upon us the good-will 
from above, and to have mercy vouchsafed unto us from God, through the 
grace and compassion of His only-begotten Son, with Whom to the Father, 
together with the Holy Spirit, be glory, might, honor, now and ever, world 
without end. Amen.

HOMILY XXXII: ACTS XV. 1.

"And certain men which came down from Judea taught the brethren, and said, 
Except ye be circumcised after the manner of Moses, ye cannot be saved."

    Mark[1] how at every step of the right progress in respect of the 
Gentiles, the beginning is brought in as matter of necessity. Before this 
(Peter) being found fault with, justified himself, and said all that he 
said in the' tone of apology, which was what made his words acceptable: 
then, the Jews having turned away, upon this (Paul) came to the Gentiles. 
Here again, seeing another extravagance coming in, upon this (the apostle) 
enacts the law. For as it is likely that they, as being taught of God, 
discoursed to all indifferently, this moved to jealousy them of the Jews 
(who had believed). And they did not merely speak of circumcision, but they 
said, Ye cannot even be saved. Whereas the very opposite to this was the 
case, that receiving circumcision they could not be saved. Do you mark how 
closely the trials succeed each other, from within, from without? It is 
well ordered too, that this happens when Paul is present, that he may 
answer them. "When therefore Paul and Barnabas had no small dissension and 
disputation with them, they determined that Paul and Barnabas, and certain 
other of them, should go up to Jerusalem unto the apostles and elders about 
this question." (v. 2.) And Paul does not say, What? Have I not a right to 
be believed after so many signs? but he complied for their sakes. "And 
being brought on their way by the  Church, they passed through Phenice and 
Samaria, declaring the conversion of the Gentiles: and they caused great 
joy unto all the brethren." (v. 3.) And observe, the consequence is that 
all the Samaritans also, learn what has come to the Gentiles: and they 
rejoiced. "And when they were come to Jerusalem, they were received of the 
Church, and of the apostles and elders, and they declared all things that 
God had done with them." (v. 4.) See what a providence is here! "But there 
rose up certain of the sect of the Pharisees which believed, saying, That 
it was needful to circumcise them, and to command them to keep the law of 
Moses. And the apostles and elders came together to consider of this 
matter. And when there had been much disputing, Peter rose up and said unto 
them, Men and brethren, ye know how that of old days God made choice among 
us, that the Gentiles by my mouth should hear the word of the Gospel, and 
believe." (v. 5-7.) Observe Peter from the first standing aloof 
(kechwrisme'non) from the affair, and even to this time judaizing. And 
yet (says he)" ye know." (ch. x. 45; xi, 2.) Perhaps those were present who 
of old found fault with him in the matter of Cornelius, and went in with 
him (on that occasion): for this reason he brings them forward as 
witnesses. "From old days," he says, "did choose among you." What means, 
"Among  you?" Either, in Palestine, or, you being present. "By my mouth." 
Observe how he shows that it was God speaking by him, and no human 
utterance. "And God, that knoweth the hearts, gave testimony unto them:" he 
refers them to the spiritual testimony: "by giving them the Holy Ghost even 
as unto us." (v. 8.) Everywhere he puts the Gentiles upon a thorough 
equality. "And put no difference between us and them, having purified their 
hearts by faith." (v. 9.) From faith alone, he says, they obtained the same 
gifts. This is also meant as a lesson to those (objectors); this is able to 
teach even them that faith only is needed, not works nor circumcision. For 
indeed they do not say all this only by way of apology for the Gentiles, 
but to teach (the Jewish believers) also to abandon the Law. However, at 
present this is not said. "Now therefore why tempt ye God, to put a yoke 
upon the neck of the disciples?" (v. 10.) What means, "Tempt ye God?" As if 
He had not power to save by faith. Consequently, it proceeds from a want of 
faith, this bringing in the Law. Then he shows that they themselves were 
nothing benefited by it, and he turns the whole (stress of his speech) 
against the Law, not against them, and (so) cuts short the accusation of 
them: "which neither our fathers nor we were able to bear. But we believe 
that through the grace of the Lord Jesus we shall be saved, even as they." 
(v. 11.) How full of power these words! The same that Paul says at large in 
the Epistle to the Romans, the same says Peter here. "For if Abraham," says 
(Paul), "was justified by works, he hath whereof to glory, but not before 
God." (Rom. iv. 2.) Do you perceive that all this is more a lesson for them 
than apology for the Gentiles? However, if he had spoken this without a 
plea for speaking, he[1] would have been suspected: an occasion having 
offered, he lays hold of it, and speaks out fearlessly. See on all 
occasions how the designs of their foes are made to work with them. If 
those had not stirred the question, these things would not have been 
spoken, nor what follows.[*] (Recapitulation.) (b) But[2] let us look more 
closely at what has been said. "And certain men," etc. In Jerusalem, then, 
there were not any believers from among the Gentiles: but in Antioch of 
course there were. Therefore[3] there came down certain yet laboring under 
this disease of the love of rule, and wishing to have those of the Gentiles 
attached to them. And yet Paul, though he too was learned in the Law, was 
not thus affected. "When therefore Paul and Barnabas had no small 
disputation with them," etc. (v. 2.) But when he returned from thence, the 
doctrine also became more exact. For if they at Jerusalem enjoin no such 
thing, much more these (have no right to do so). "And being brought on 
their way," etc, "they caused no small joy to the brethren." (v. 3.) Do you 
mark, as many as are not enamoured of rule, rejoiced in their believing? It 
was no ambitious feeling that prompted their recitals, neither was it for 
display, but in justification of the preaching to the Gentiles. (v. 4.) 
Thus they say nothing of what had happened in the matter of the Jews.[4] 
"But there arose up certain of the sect of the Pharisees which believed," 
etc. (v. 5.) (a) But even if they would needs bring over the Gentiles to 
their side, they learn that neither must the Apostles overlook it.[5] "And 
the Apostles and eiders," etc. (v. 6.) "Among us," he says, "God chose:" 
and "from old days:" long ago, he says, not now. And[6] this too is no 
small point--at a time when Jews believed, not turned away (from the 
Gospel). "Among us;" an argument from the place: "of old days," from the 
time. And that expression, "Chose:" just as in their own case[7] he says 
not, (so) willed it, but, "Chose that the Gentiles by my mouth should hear 
the word of the Gospel and believe." Whence is this proved? From the 
Spirit. Then he shows that the testimony given them is not of grace merely, 
but of their virtue. "And God which knoweth the hearts bare them witness" 
(v. 8); having afforded to them nothing less (than to us), for, he says," 
Put no difference between us and them." (v. 9.) Why then, hearts are what 
one must everywhere look to.[1] And it is very appositely said, "God that 
knoweth the hearts bare them witness:" as in the former instance, "Thou, 
Lord, that knowest the hearts of all men." (ch. i. 24.) For to show that 
this is the meaning, observe what he adds, "Put no difference between us 
and them." When he has mentioned the testimony borne to them, then he 
utters that great word, the same which Paul speaks, "Neither circumcision 
availeth anything, nor uncircumcision." (1 Cor. vii, 19.) "That he may make 
the twain one in Himself." (Eph. ii. 5.) Of all these the seeds lie in 
Peter's discourse. And he does not say (between) them of the circumcision, 
but "Between us," that is the Apostles, "and them." Then, that the 
expression, "no difference" may not seem an outrage, After faith, he says--
"Having purified their hearts by faith" (v. 10)-He thoroughly cleansed them 
first.[2] Then he shows, not that the Law was evil, but themselves weak.--
"But we believe that through the grace of the Lord Jesus we shall be saved 
even as they." (v. 11.) Mark how he ends with a fearful consideration. 
He[3] does not discourse to them from the Prophets, but from things 
present, of which themselves were witnesses. Of course[4] (the Prophets) 
also themselves anon add their testimony (infra v. 15), and make the reason 
stronger by what has now come to pass. And observe, he first permits the 
question to be moved in the Church, and then speaks. "And put no difference 
between"--he said  not, them of the circumcision, but "us and them," i.e. 
the Gentiles: for[5] this (gradual advance) little by little is stronger. 
"Why therefore tempt ye God?" who is become (the) God of the Gentiles: far 
this was tempting:[6] * * * whether He is able to save even after the Law. 
See what he does. He shows that they are in danger. For if, what the Law 
could not do, faith had power to do, "we believe that through the grace of 
the Lord Jesus we shall be saved even as they" (comp. Gal. ii. 16): but 
faith falling off, behold, themselves (are) in destruction. And he did not 
say, Why do ye disbelieve? which was more harsh, but, "Tempt God," and that 
when the fact is demonstrated.

    (c) Great effrontery this, of the Pharisees, that even after faith they 
set up the Law, and will not obey the Apostles. But see these, how mildly 
they speak, and not in the tone of authority: such words are amiable, and 
more apt to fix themselves in the mind. Observe, it is nowhere a display of 
words, but demonstration by facts, by the Spirit. And yet, though they have 
such proofs, they still speak gently. And observe they[7] do not come 
accusing those at Antioch, but "declaring all things that God had done with 
them:" (v. 4) but thence again these men lay hold upon the occasion (to 
compass their own objects), "but there rose up," etc. (v. 1.) Such were the 
pains they took in their love of power: and it was not with the knowledge 
of the Apostles that they Paul and Barnabas were blamed. But still they 
brought forward none of these charges: but when they have proved the 
matter, then (the Apostles) write in stronger terms. For gentleness[8] is 
everywhere a great good: gentleness, I say, not stupid indifference; 
gentleness, not adulation: for between these there is a vast difference. 
Nothing ruffled Paul, nothing discomposed Peter. When thou hast convincing 
proofs, why lose thy temper, to render these of none effect? It is 
impossible for one who is out of temper ever to persuade. Yesterday also we 
discoursed about anger; but there is no reason why we should not to-day 
also; perchance a second exhortation coming directly after the first will 
effect somewhat. For indeed a medicine though of virtue to heal a wound, 
unless it be constantly renewed, mars all. And think not that our continual 
discoursing about the same things is a condemning of you: for if we 
condemned you, we should not discourse; but now, hoping that you will gain 
much, we speak these things. Would indeed that we did speak constantly of 
the same things: would that there were no other subject of our discourses, 
than how we might overcome our passions. For is it not contrary to all 
reason, that while emperors, living in luxury and so great honor, have no 
subject of discourse either while sitting at table, or at any other time, 
save only how to overcome their enemies[1]--and therefore it is that they 
hold their assemblies each day, and appoint generals and soldiers, and 
demand taxes and tributes; and that of all state affairs, the moving causes 
are these two, the overcoming of those who make war upon them, and the 
establishing of their subjects in peace--we have no mind for such themes as 
this, nor ever even dream of conversing upon them: but how we may buy land, 
or purchase slaves, and make our property greater, these are subjects we 
can talk about every day, and never be tired of them: while concerning 
things in ourselves and really our own, we neither wish to speak ourselves, 
nor so much as dream of tolerating advice, nor of enduring to hear others 
speaking about them? But answer me, what do you talk about? About dinner? 
Why that is a subject for cooks. Of money? Nay, that is a theme for 
hucksters and merchants. Of buildings? That belongs to carpenters and 
builders. Of land? That talk is for husbandmen. But for us, there is no 
other proper business, save this, how we may make wealth for the soul. Then 
let not the discourse be wearisome to you. Why is it that none finds fault 
with the physician for always discoursing of the healing art, nor with 
people of other crafts for talking about their peculiar arts? If indeed the 
mastery over our passions were really achieved, so that there were no need 
of putting us in mind, we might reasonably be taxed with ambition and 
display: or rather, not then either. For even if it were gained, for all 
that, there would be need of discoursing, that one might not relapse and 
remain uncorrected: as in fact physicians discourse not only to the sick, 
but also to the whole, and they have books on this subject, on the one part 
how to free from disease, on the other how to preserve health. So that even 
if we are well, still we must not give over, but must do all in order to 
the preserving of our health. And when we are sick there is a twofold 
necessity for advice: first, that we may be freed from the disease; 
secondly, that having been freed, we may not fall into it again. Well then, 
we are discoursing now by the method of treating the sick, not by the rules 
for the treatment of the healthy.

     How then may one root out this evil passion? how subdue 
(huposkeli'seie) this violent fever? Let us see whence it had its birth, 
and let us remove the cause. Whence is it wont to arise? From arrogance and 
much haughtiness. This cause then let us remove, and the disease is removed 
together with it. But what is arrogance? whence does it arise? for perhaps 
we are likely to have to go back to a still higher origin. But whatever 
course the reason of the thing may point out, that let us take, that we may 
go to the bottom of the mischief, and pluck it up by the roots. Whence then 
comes arrogance? From our not looking into our own concerns, but instead of 
that, busying ourselves about the nature of land, though we are not 
husbandmen, and the nature of gold, though we are not merchants, and 
concerning clothing, and everything else: while to ourselves and our own 
nature we never look at all. And who, you will say, is ignorant of his own 
nature? Many: perhaps all, save a few: and if ye will, I will show the 
proof of it. For, tell me, what is man? If one were asked, will he be able 
to answer outright to the questions, In what he differs from the brutes, in 
what he is akin to the heavenly inhabitants, what can be made of man? For 
as in the case of any other material, so also in this case: man is the 
subject-matter, but of this can be made either an angel or a beast. Does 
not this seem a strange saying? And yet ye have often heard it in the 
Scriptures. For of certain human beings it was said, "he is the angel of 
the Lord" (Mal. ii. 7): and "from his lips," saith it, "they shall seek 
judgment" (Mal. iii. 1): and again, "I send My angel before Thy face:" but 
of some, "Serpents, generation of vipers." (Matt. xii. 34.) So then, it all 
depends upon the use. Why do I say, an angel? the man can become God, and a 
child of God. For we read, "I have said, Ye are gods, and all of you are 
children of the Most High." (Ps. lxxxii. 6.) And what is greater, the power 
to become both God and angel and child of God is put into his own hands. 
Yea, so it is, man can be the maker of an angel. Perchance this saying has 
startled you? Hear however Christ saying: "In the Resurrection they neither 
marry nor are given in marriage, but are like unto the angels." (Matt. 
xxii. 30.) And again, "He that is able to receive it, let him receive it." 
(Matt. xix. 12.) In a word, it is virtue which makes angels: but this is in 
our power: therefore we are able to make angels, though not in nature, 
certainly in will. For indeed if virtue be absent, it is no advantage to be 
an angel by nature; and the Devil is a proof of this, who was an angel 
once: but if virtue be present, it is no loss to be a man by nature; and 
John is a proof of this, who was a man, and Elias who went up into heaven, 
and all those who are about to depart thither. For these indeed, though 
with bodies, were not prevented from dwelling in heaven: while those 
others, though without bodies, could not remain in heaven. Let no one then 
grieve or be vexed with his nature as if it were a hindrance to him, but 
with his will. He (the Devil) from being incorporeal became a lion: for lo! 
it saith, "Our adversary, as a roaring lion, walketh about, seeking whom he 
may devour (1 Pet. v. 8): we from being corporeal, become angels. For just 
as if a person, having found some precious material, should despise it, as 
not being an artificer, it will be a great loss to him, whether it be 
pearls, or a pearl shell, or any other such thing that he has seen; so we 
likewise, if we are ignorant of our own nature, shall despise it much: but 
if we know what it is, we shall exhibit much zeal, and reap the greatest 
profits. For from this nature is wrought a king's robe, from this a king's 
house, from this nature are fashioned a king's members: all are kingly. Let 
us not then misuse our own nature to our hurt. He has made us "a little 
lower than the angels," (Ps. viii. 5), I mean, by reason of death: but even 
that little we have now recovered. There is nothing therefore to hinder us 
from becoming nigh to the angels, if we will. Let us then will it, let us 
will it, and having exercised ourselves thoroughly, let us return honor to 
the Father, and the Son, and the Holy Spirit, now and ever, world without 
end, Amen.

HOMILY XXXIII: ACTS XV. 13, 15.

"And after they had held their peace, James answered, saying, Men and 
brethren, hearken unto me: Symeon hath declared how God at the first did 
visit the Gentiles, to take out of them a people for his name. And to this 
agree the words of the prophets."

    This (James) was bishop, as they say, and therefore he speaks last, and 
herein is fulfilled that saying, "In the mouth of two or three witnesses 
shall every word be established." (Deut. xvii. 6; Matt. xviii. 16.) But 
observe the discretion shown by him also, in making his argument good from 
the prophets, both new and old.[1] For he had no acts of his own to 
declare, as Peter had and Paul. And indeed it is wisely ordered that this 
(the active) part is assigned to those, as not intended. to be locally 
fixed in Jerusalem, whereas (James) here, who performs the part of teacher, 
is no way responsible for what has been done, while however he is not 
divided from them in opinion.[*] (b) "Men and brethren," he says, "hearken 
unto me." Great is the moderation of the man. His also is a more complete 
oration, as indeed it puts the completion to the matter under discussion. 
(a) "Symeon," he says, "declared:" (namely,) in Luke, in that he 
prophesied, "Which Thou hast prepared before the face of all nations, a 
light to lighten the Gentiles, and the glory of Thy people Israel."[1]   
(c) "How God at the first did visit the Gentiles, to take out of them a 
people for His Name." (Luke ii. 25.) Then, since that (witness), though[2] 
from the time indeed he was manifest, yet had not authority by reason of 
his not being ancient, therefore he produces ancient prophecy also, saying, 
"And to this agree the words of the Prophets, as it is written: After this 
I wilt return, and will build again the tabernacle of David which is fallen 
down; and I will build again the ruins thereof, and I will set it up." (v. 
16.) What? was Jerusalem raised up? Was it not rather thrown down? What[3] 
sort of raising up does he call that which took place after the return from 
Babylon? "That the residue of men," he says, "may seek the Lord, even all 
the Gentiles upon whom My Name is called." (v. 17.) Then, what makes his 
word authoritative--"Saith the Lord, which doeth all these things:" and, 
for that this is no new thing, but all was planned from the beginning, 
"Known unto God are all His works from everlasting."[*] (v. 18.) And then 
again his authority (kai` to` axi'wma pa'lin) (as Bishop): 
"Wherefore my sentence is, that we trouble  not them, which from among the 
Gentiles are turned to God: but that we write unto them, that they abstain 
from pollution of idols, and from fornication, and from things strangled, 
and from blood. For Moses of old time hath in every city them that preach 
him, being read in the synagogues every sabbath day." (v. 19-21.) Since[4] 
then they had heard of the Law, with good reason he enjoins these things 
from the Law, that he may not seem to make it of no authority. And (yet) 
observe how he does not let them be told these things from the Law, but 
from himself, saying, It is not that I heard these things from the Law, but 
how? "We have judged." Then the decree is made in common. "Then pleased it 
the Apostles and elders, together with the whole Church, to choose men of 
their own company"--do you observe they do not merely enact these matters, 
and nothing more?--"and send them to Antioch with Paul and Barnabas: 
namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 
and they wrote letters by them after this manner." (v. 22.) And observe, 
the more to authenticate the decree, they send men of their own, that there 
may be no room for regarding Paul and his company with suspicion. "The 
Apostles and elders and brethren send greeting unto the brethren which are 
of the Gentiles in Antioch and Syria and Cilicia." (v. 23.) And mark[5] 
with what forbearance of all harsh vituperation of those (brethren) they 
indite their epistle. "Forasmuch as we have heard, that certain which went 
out from us have troubled you with words, subverting your souls, saying, Ye 
must be circumcised, and keep the Law: to whom we gave no such 
commandment." (v. 24.) Sufficient was this charge against the temerity of 
those men, and worthy of the Apostles' moderation, that they said nothing 
beyond this. Then to show that they do not act despotically, that all are 
agreed in this, that with deliberation they write this--"It seemed good to 
us, being assembled with one accord, to send men of ours whom we have 
chosen" (v. 25)--then, that it may not look like disparagement of Paul and 
Barnabas, that those men are sent, observe the encomium passed upon them--
"together with our beloved Barnabas and Paul, men that have hazarded their 
lives for the name of our Lord Jesus Christ. We have sent therefore Judas 
and Silas; who shall also tell you the same things by mouth. For it seemed 
good to the Holy Spirit and to us"--it is not man's doing, it says--"to lay 
upon you no greater burden"--again it calls the Law a burden: then 
apologizing even for these injunctions--"save these necessary things" (v. 
26-28): "That ye abstain from meats offered to idols, and from blood, and 
from things strangled, and from fornication from which if ye keep 
yourselves, ye shall do well. (v. 29.) For these things the New Testament 
did not enjoin: we nowhere find that Christ discoursed about these matters; 
but these things they take from the Law. "From things strangled," it says, 
"and from blood." here it prohibits murder. (Comp. Gen. ix. 5.) "So when 
they were dismissed, they came to Antioch: and when they had gathered the 
multitude together, they delivered the epistle: which when they had read, 
they rejoiced for the consolation." (v. 30-31.) Then those (brethren) also 
exhorted them: and having established them, for towards Paul they were 
contentiously disposed, so departed from them in peace. "And Judas and 
Silas, being prophets also themselves, exhorted the brethren with many 
words, and confirmed them And after they had tarried there a space, they 
were let go in peace from the brethren unto  the Apostles." (v. 32-33.) No 
more factions and fightings, but thenceforth Paul taught.[1]

    (Recapitulation.) "Then all the multitude kept silence," etc. (v. 12.) 
There was no arrogance in the Church. After Peter Paul speaks, and none 
silences him: James waits patiently, not starts up[2] (for the next word). 
Great the orderliness (of the proceedings). No word speaks John here, no 
word the other Apostles, but held their peace, for James was invested with 
the chief rule, and think it no hardship. So clean was their soul from love 
of glory. "And after that they had held their peace, James answered," etc. 
(v. 13.) (b) Peter indeed spoke more strongly, but James here more mildly: 
for thus it behooves one in high authority, to leave what is unpleasant for 
others  to say, while he himself appears in the milder part. (a) But what 
means it, "How God first (prw^ton) did visit?" (v. 14.) (It means) from 
the beginning (ex archh^s).[3] (c) Moreover he well says," Symeon 
expounded" (exhgh'sato) (or, interpreted), implying that he too spake 
the mind of others. "And to this agree," etc. Observe how he shows that 
this is a doctrine of old time. "To take out of the Gentiles," he says, "a 
people for His Name." (v. 15.) Not simply, Chose, but, "for His Name," that 
is for His glory. His Name is not shamed by the taking (prolh'psei) the 
Gentiles first, but it is even a greater glory.--Here some even great thing 
is hinted at: that these are chosen before all.[4] "After this I will 
return, and rebuild the tabernacle of David which is fallen down." (v. 16.) 
But if one would look into the matter closely, the kingdom of David does in 
fact now stand, his Offspring reigning everywhere. For what is the good of 
the buildings and the city, with none obeying there? And what is the harm 
arising from the destruction of the city, when all are willing to give 
their very souls? There is that come which is more illustrious than David: 
in all parts of the world is he now sung. This has come to pass: if so, 
then must this also come to pass, "And I will build again the ruins 
thereof, and I will set it up:" to what end? "that the residue of men may 
seek the Lord, and all the Gentiles, upon whom My Name is called." (v. 17.) 
If then it was to this end that the city rose again (namely) because of Him 
(that was to come) of them, it shows that of the building of the city the 
cause is, the calling of the Gentiles. Who are "the residue?" those who are 
then left.[5] "And all the Gentiles, upon whom My Name is called:" but 
observe, how he keeps the due order, and brings them in second. "Saith the 
Lord, which doeth these things." Not "saith" (only), but "doeth." Why then, 
it was God's work.--"But the question is other than this (namely), what 
Peter spoke more plainly, whether they must be circumcised. Then why dost 
thou harangue about these matters?" For what the objectors asserted, was 
not that they must not be received upon believing, but that it must be with 
the Law. And upon this Peter well pleaded: but then, as this very thing 
above all others troubled the hearers, therefore he sets this to rights 
again (therapeu'ei). And observe, that which was needful to be enacted 
as a rule, that it is not necessary to keep the Law, this Peter introduced: 
but the milder part,[1] the truth which was received of old, this James 
saith, and dwells upon that concerning which nothing is[2] written, in 
order that having soothed their minds by that which is acknowledged, he may 
opportunely introduce this likewise. "Wherefore," saith he, "my sentence 
is, not to trouble them which from among the Gentiles do turn unto God" 
'(v. 19), that is, not to subvert: for, if God called them, and these 
observances subvert, we fight against God. And[3] again, "them which from 
the Gentiles," he saith, "do turn." And he says well, with authority, the 
"my sentence is. But that we write unto them that they abstain from 
pollutions of idols, and from fornication"--(b) and yet they often insisted 
upon these points in discoursing to them[4]--but, that he may seem also to 
honor the Law (he mentions), these also, speaking (however) not as from 
Moses but from the Apostles, and to make the commandments many, he has 
divided the one into two (saying), "and from things strangled, and from 
blood." (v. 20.) For these, although relating to the body, were necessary 
to be observed, because (these things) caused great evils, "For Moses hath 
of old times in every city," etc. (v. 21.) This above all quieted them. 
(ane'pausen) (a) For this cause I affirm that it is good (so "to write 
to them.") Then why do we not write the same injunctions to Jews also? 
Moses discourses unto them. See what condescension (to their weakness)! 
Where it did no harm, he set him up as teacher, and indulged them with a 
gratification which hindered nothing, by permitting Jews to hear him in 
regard of these matters, even while leading away from him them of the 
Gentiles. See what wisdom! He seems to honor him, and to set him up as the 
authority for his own people, and by this very thing he leads away the 
Gentiles from him![*] "Being read in the synagogues every sabbath day." 
Then why do they not learn (what is to be learnt) out of him, for instance 
* * ?[5] Through the perversity of these men. He shows that even these (the 
Jews) need observe no more (than these necessary thing's). And if we do not 
write to them, it is not that they are bound to observe anything more, but 
only that they have one to tell them. And he does not say, Not to offend, 
nor to turn them back,[1] which is what Paul said to the Galatians, but, 
"not to trouble them:" he shows that the point (kato'rthwma) if carried 
is nothing but a mere troubling. Thus he made an end of the whole 
matter;[2] and while he seems to preserve the Law by adopting these rules 
from it, he unbinds it by taking only these. (c)[3] There was a design of 
Providence in the disputation also, that after the disputation the doctrine 
might be more firm. "Then pleased it the Apostles to send chosen men of 
their own company," etc., no ordinary persons, but the "leading men; having 
written" (letters) "by them after this manner. To those in Antioch," it 
says, "and Syria and Cilicia." (v. 22, 23) where the disease had its birth.  
Observe how they say nothing harsher (phortikw'teron) against those men, 
but look to one thing only, namely, to undo (the mischief) which has been 
done. For this would make even the movers of the faction there to confess 
(that they were wrong). They do not say, The seducers, the pestilent 
fellows, or suchlike: though where need is, Paul does this, as when he 
says, "O full of all guile" (ch. xiii. 10): but here, the point being 
carried, there was no need. And observe, they do not put it, That certain 
from us ordered you to keep the Law, but, "Troubled you with words, 
subverting your souls,"--nothing could be more proper (kuriw'teron) than 
that word: none (of the other speakers) has so spoken of the things done by 
those men. "The souls," he says, already strongly established, these 
persons are anascheua'zontes as in speaking of a building, "taking them 
down again:" displacing them (metatithe'ntes) from the foundation).[4] 
"To whom," he says, "we gave no such commandment. It seemed good therefore 
to us being assembled with one accord, to send chosen men unto you together 
with our beloved Barnabas and Paul, men that have hazarded their lives for 
the Name of our Lord Jesus Christ." (v. 25, 26.) If "beloved," they will 
not despise them, if they "have hazarded their lives," they have themselves 
a right to be believed. "We have sent," it saith, "Judas and Silas, who 
shall also tell you the same things by word of mouth." (v. 27.) For it was 
necessary that there should be not merely the Epistle there by itself, lest 
they should say that Paul and Barnabas had suppressed a (the real purport), 
that they said one thing instead of another. The encomium passed upon Paul 
stopped their mouths. For this is the reason why neither Paul comes alone 
nor Barnabas (with him), but others also from the Church; that he may not 
be suspected, seeing it was he that advocated that doctrine: nor yet those 
from Jerusalem alone. It shows that they have a right to be believed. "For 
it seemed good," say they, "to the Holy Ghost and to us" (v. 28): not 
making themselves equal (to Him[6])--they are not so mad. But why does it 
put this (so)? Why did they add, "And to us," and yet it had sufficed to 
say, "To the Holy Ghost?" The one, "To the Holy Ghost," that they may not 
deem it to be of man; the other, "To us," that they may be taught that they 
also themselves admit (the Gentiles), although themselves being in 
circumcision. They have to speak to men who are still weak and afraid of 
them: this is the reason why this also is added. And it shows that it is 
not by way of condescension that they speak, neither because they spared 
them, nor as considering them weak, but the contrary; for great was the 
reverence of the teachers also? "To lay upon you no greater burden "--
they[1] are ever calling it a burden--and again, "save these necessary 
things:" for that was a superfluous burden. See here a brief Epistle, with 
nothing more in it (than was needed), neither arts of persuasion 
(kataskeua`s) nor reasonings, but simply a command: for it was the 
Spirit's legislating. "So when they were dismissed they came to Antioch, 
and having gathered the multitude together, they delivered to them the 
epistle." (v. 30.) After the epistle, then (Judas and Silas) also 
themselves exhort them by word (v. 31): for this also was needful, that 
(Paul and Barnabas) might be quit of all suspicion. "Being prophets also 
themselves," it says, exhorted the brethren "with many words." It shows 
here the right that Paul and Barnabas have to be believed. For Paul also 
might have done this, but it behooved to be done by these.[2] "And after 
they had tarried there a space, they were let go in peace. (v. 33.)

    No[3] more faction. On this occasion, I suppose, it was that they 
received the right hand, as he says himself, "They gave to me and Barnabas 
right hands of fellowship." (Gal. ii. 9.) There he says, "They added 
nothing to me."[*] (ib. 6.) For they confirmed his view: they praised and 
admired it.--It shows that even from human reasonings it is possible to see 
this, not to say from the Holy Ghost only, that they sinned a sin not easy 
to be corrected. For such things need not the Spirit.--It shows that the 
rest are not necessary, but superfluous. seeing these things are necessary. 
"From which if ye keep yourselves," it saith, "ye shall do well." It shows 
that nothing is lacking to them, but this is sufficient. For it might have 
been done also without letters, but that there may be a law in writing 
(they send this Epistle): again, that they may obey the law (the Apostles), 
also told those men (the same things), and they did this, "and confirmed 
them, and having tarried a space were let go in peace."

    Let us not then be offended on account of the heretics. For look, here 
at the very outset of the preaching, how many offences there were: I speak 
not of those which arose from them that were without; for these were 
nothing: but of the offences which were within. For instance, first 
Ananias, then the "murmuring," then Simon the sorcerer; afterwards they 
that accused Peter on account of Cornelius, next the famine,[4] lastly this 
very thing, the chief of the evils. For indeed it is impossible when any 
good thing has taken place, that some evil should not also subsist along 
with it. Let us not then be disturbed, if certain are offended, but let us 
thank God even for this, because it makes us more approved. For not 
tribulations only, but even temptations also render us more illustrious. A 
man is no such great lover of the truth, only for holding to it when there 
is none to lead him astray from it: to hold fast to the truth when many are 
drawing him away, this makes the proved man. What then? Is this why 
offences come? I am not speaking as if God were the author of them: God 
forbid! but I mean, that even out of their wickedness He works good to us: 
it was never His wish that they should arise: "Grant to them," He saith, 
"that they may be one" (John xvii. 21): but since offences do come, they 
are no hurt, to these, but even a benefit: just as the persecutors 
unwillingly benefit the Martyrs by dragging them to martyrdom, and yet they 
are not driven to this by God; just so is it here. Let us not look (only at 
this), that men are offended: this very thing is itself a proof of the 
excellence of the doctrine--that many stimulate and counterfeit it: for it 
would not be so, if it were not good. And this I will now show, and make on 
all hands plain to you. Of perfumes, the fragrant spices are they which 
people adulterate and counterfeit; as, for instance, the amomum leaf. For 
because these are rare and of necessary use, therefore there come to be 
spurious imitations likewise. Nobody would care to counterfeit any common 
article. The pure life gets many a false pretender to it: no man would care 
to counterfeit the man of vicious life; no, but the man of monastic life.--
What then shall we say to the heathen? There comes a heathen and says, "I 
wish to become a Christian, but I know not whom to join: there is much 
fighting and faction among you, much confusion: which doctrine am I to 
choose?" How shall we answer him? "Each of you" (says he) "asserts, 'I 
speak the truth.'" (b) No[1] doubt: this is in our favor. For if we told 
you to be persuaded by arguments, you might well be perplexed: but if we 
bid you believe the Scriptures, and these are simple and true, the decision 
is easy for you. If any agree with the Scriptures, he is the Christian; if 
any fight against them, he is far from this rule. (a) "But which am I to 
believe, knowing as I do nothing at all of the Scriptures? The others also 
allege the same thing for themselves. What then (c)if the other come, and 
say that the Scripture has this, and you that it has something different, 
and ye interpret the Scriptures diversely, dragging their sense (each his 
own way)?" And you then, I ask, have you no understanding, no judgment? 
"And how should I be able (to decide)," says he, "I who do not even know 
how to judge of your doctrines? I wish to become a learner, and you are 
making me forthwith a teacher." If he say this, what, say you, are we to 
answer him? How shall we persuade him? Let us ask whether all this be not 
mere pretence and subterfuge. Let us ask whether he has decided 
(kate'gnwke) against the heathen (that they are wrong). The fact[2] he 
will assuredly affirm, for of course, if he had not so decided, he would 
not have come to (enquire about) our matters let us ask the grounds on 
which he has decided, for to be sure he has not settled the matter out of 
hand. Clearly he will say, "Because (their gods) are creatures, and are not 
the uncreated God." Good. If then he find this in the other parties 
(haire'seis), but among us the contrary, what argument need we? We all 
confess that Christ is God. But let us see who fight (against this truth), 
and who not. Now we, affirming Him to be God speak of Him things worthy of 
God, that He hath power, that He is not a slave, that He is free, that He 
doeth of Himself: whereas the other says the reverse. Again I ask: if you 
would learn (to be) a physician,[3] * * *? And yet among them are many 
(different) doctrines. For if you accept without more ado just what you are 
told, this is not acting like a man: but if you have judgment and sense, 
you shall assuredly know what is good. We affirm the Son to be God, we 
verify (epalhtheu'omen) what we affirm: but they affirm indeed, but (in 
fact) confess not.--But[4] to mention (something) even plainer: those have 
certain persons from whom they are called, openly showing the name of the 
heresiarch himself, and each heresy in like manner: with us, no man has 
given us a name, but the faith itself. However, this (talk of yours) is 
mere pretence and subterfuge. For answer me: how is it that if you would 
buy a cloak, though ignorant of the art of weaving, you do not speak such 
words as these--"I do not know how to buy; they cheat me"--but do all you 
can to learn, and so whatever else it be that you would buy: but here you 
speak these words? For at this rate, you will accept nothing at all. For 
let there be one that has no (religious) doctrine whatever: if he should 
say what you say about the Christians--"There is inch a multitude of men, 
and they have different doctrines; this a heathen, that a Jew, the other a 
Christian: no need to accept any doctrine whatever, for they are at 
variance one with another; but I am a learner, and do not wish to be a 
judge"[5]--but if you have yielded (so far as) to pronounce against 
(kataginw'skein) one doctrine, this pretext no longer has place for you. 
For just as you were able to reject the spurious, so here also, having 
come, you shall be able to prove what is profitable. For he that has not 
pronounced against any doctrine at all, may easily say this: but he that 
has pronounced against any, though he have chosen none, by going on in the 
same way, will be able to see what he ought to do. Then let us not make 
pretexts and excuses, and all will be easy. For, to show you that all this 
is mere excuse, answer me this: Do you know what you ought to do, and what 
to leave undone? Then why do you not what you ought? Do that, and by right 
reason seek of God, and He will assuredly reveal it to thee. "God," it 
saith, "is no respecter of persons, but in every nation he that feareth 
Him, and worketh righteousness, is accepted with Him." (ch. x. 34, 35.) It 
cannot be that he who hears without prejudice should not be persuaded. For 
just as, if there were a rule, by which everything behooved to be put 
straight, it would not need much consideration, but it would be easy to 
detect the person who measures falsely (to`n parametrou^nta 
labei^n), SO is it here. "Then how is it they do not see it at a 
glance?" Many things are the cause of this: both preconceived opinion, and 
human causes: (aiti'ai). The others, say you, say the same thing about 
us. How? For are we separated from the Church? have we our heresiarchs? Are 
we called after men--as one of them has Marcion,[1] another Manichaeeus, a 
third Arius, for the author and leader (of his sect)? Whereas if we 
likewise do receive an appellation from any man, we do not take them that 
have been the authors of some heresy, but men that presided over us, and 
governed the Church. We have no "masters upon the earth"--God forbid--we 
have "One Master that is in heaven." (Matt. xxiii. 9, 10.) "And those 
also," says he, "say the same." But there stands the name set over them, 
accusing them, and stopping their mouths.--How"[2] is it, there have been 
many heathen, and none of them asked these questions: and among the 
philosophers there were these (differences), and yet none of those holding 
the right party (hai'resin) was hindered (thereby)?--Why did not (those 
believers) say, when (the others) raised these questions, "Both these and 
those are Jews: which must we believe?" But they believed as they ought. 
Then let us also obey the laws of God, and do all things according to His 
good pleasure,[3] that having virtuously passed this life present, we may 
be enabled to attain unto the good things promised to them that love Him, 
by the grace and mercy of our Lord Jesus Christ, with Whom to the Father 
and the Holy Ghost together, be glory, dominion, honor, now and ever, world 
without end. Amen.

HOMILY XXXIV: ACTS XV. 35.

"Paul also and Barnabas continued in Antioch, teaching and preaching the 
word of the Lord, with many others also."

    Observe again their humility, how they let others also take part in the 
preaching. "And some days after Paul said unto Barnabas, Let us go again 
and visit our brethren in every city where we have preached the word of the 
Lord, and see how they do. And Barnabas determined to take with them John, 
whose surname was Mark. But Paul thought not good (hhxi'ou see note[3], 
p. 213) to take him with them, who departed from them from Pamphylia, and 
went not with them to the work. And the contention (or exasperation) was so 
sharp between them, that they departed asunder one from the other." (v. 36-
39.) And already indeed Luke has described to us the character of the 
Apostles,[4] that the one was more tender and indulgent, but this one more 
strict and austere. For the gifts are diverse--(the gifts, I say), for that 
this is a gift is manifest--but the one befitting one, the other another 
set of characters, and if they change places, harm results instead of good. 
(b) In the Prophets[5] too we find this: diverse minds, diverse characters: 
for instance, Elias austere, Moses meek. So here Paul is more vehement. And 
observe for all this, how gentle he is. "Thought not good," it says, "to 
take him with them that had departed from them from Pamphylia." (a) And 
there seems indeed to be exasperation (paroxusmo's), but in fact the 
whole matter is a plan of the Divine Providence, that each should receive 
his proper place: and it behooved that they should not be upon a par, but 
the one should lead, and the other be led. "And so Barnabas took Mark, and 
sailed unto Cyprus; and Paul chose Silas, and departed, being recommended 
by the brethren unto the grace of God. And he went through Syria and 
Cilicia, confirming the Churches." (v. 39-41.) And this also is a work of 
Providence. For the Cyprians had exhibited nothing of the like sort as they 
at Antioch and the rest: and those needed the softer character, but these 
needed such a character as Paul's. "Which[1] then," say you, "did well? he 
that took, or he that left?" * * * (c)For just as a general would not 
choose to have a low person always to his baggage-bearer, so neither did 
the Apostle. This corrected the other's, and instructed (Mark) himself. 
"Then did Barnabas ill?" say you. "And how is it not amiss (a'topon), 
that upon so small a matter there should arise so great an evil?" In the 
first place then, no evil did come of it, if, sufficing each for whole 
nations, they were divided the one from the other, but a great good. And 
besides, they would not readily have chosen to leave each other. But 
admire, I pray you, the writer, how he does not conceal this either. "But 
at any rate," say you, "if they must needs part, let it be without 
exasperation." Nay, but if nothing more, observe this, that in this too is 
shown what was of man[2] (in the preaching of the Gospel). For if the like 
behooved to be shown (even) in what Christ did, much more here. And 
besides, the contention cannot be said to be evil, when each disputes for 
such objects (as here) and with just reason. I grant you, if the 
exasperation were in seeking his own, and contending for his own honor, 
this might well be (reproved): but if wishing, both the one and the other, 
to instruct and teach, the one took this way and the other that, what is 
there to find fault with? For in many things they acted upon their human 
judgment; for they were not stocks or stones. And observe how Paul 
impeaches (Mark), and gives the reason. For of his exceeding humility, he 
reverenced Barnabas, as having been partner with him in so great works, and 
being with him: but still he did not so reverence him, as to overlook (what 
was necessary). Now which of them advised best, it is not for us to 
pronounce: but thus far (we may affirm), that it was a great arrangement of 
Providence, if these[4] were to be vouchsafed a second visitation, but 
those were not to be visited even once.[*]

    (a) "Teaching and preaching the word of the Lord." (v. 35.) They[5] did 
not simply tarry in Antioch, but taught. What did they "teach," and what 
"preach" (evangelize)? They both (taught) those that were already 
believers, and (evangelized) those that were not yet such. "And some days 
after," etc. (v. 36.) For because there were offences without number, their 
presence was needed. (d) "How they do," he says. And this he did not know: 
naturally. See him ever alert, solicitous, not bearing to sit idle, though 
he underwent dangers without end. Do you mark, it was not of cowardice that 
he came to Antioch? He acts just as a physician does in the case of the 
sick. And the need of visiting them he showed by saying, "In which we 
preached the word. And Barnabas determined," etc. (v. 37-40.) (So) 
Barnabas[6] "departed, and went not With (him)." (b) The point to be 
considered, is not that they differed in their opinions, but that they 
accommodated themselves the one to the other (seeing), that thus it was a 
greater good their being parted:[7] and the matter took a pretext from this 
What then? did they withdraw in enmity? God forbid! In fact you see after 
this Barnabas receiving many encomiums from Paul in the Epistles. There was 
"sharp contention," it says, not enmity nor quarrelling. The contention 
availed so far as to part them. "And Barnabas took Mark," etc. And with 
reason: for what each supposed to be profitable, he did not forego[1] 
thereafter, because of the fellowship with the other. Nay, it seems to me 
that the parting took place advisedly (kata` su'nesin), and that they 
said one to another "As I wish not, and thou wishest, therefore that we may 
not fight, let us distribute the places." So that in fact they did this, 
altogether yielding each to the other: for Barnabas wished Paul's plan to 
stand, therefore withdrew; on the other hand, Paul wished the other's plan 
to stand, therefore he withdrew. Would to God we too made such separations, 
as to go forth for preaching. A wonderful man this is; and exceedingly 
great! To Mark this contest was exceedingly beneficial. For the awe 
inspired by Paul converted him, while the kindness of Barnabas caused that 
he was not left behind: so that they contend indeed, but the gain comes to 
one and the same end. For indeed, seeing Paul choosing to leave him, he 
would be exceedingly awed, and would condemn himself, and seeing Barnabas 
so taking his part, he would love him exceedingly: and so the disciple was 
corrected by the contention of the teachers: so far was he from being 
offended thereby. For if indeed they did this with a view to their own 
honor, he might well be offended: but if for his salvation, and they 
contend for one and the same object, to show that he who honored him * * * 
had well determined,[2] what is there amiss (a'topon) in it?

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

    "And, behold a certain disciple was there, named Timotheus, the son of 
a certain woman, which was a Jewess, and believed; but his father was a 
Greek: which was well reported of by the brethren that were at Lystra and 
Iconium. Him would Paul have to go forth with him; and took and circumcised 
him because of the Jews which were in those quarters; for they knew all 
that his father was a Greek." (ch. xvi. 1-3.) It is indeed amazing, the 
wisdom of Paul! He that has had so many battles about circumcision, he that 
moved all things to this end, and did not give over until he had carried 
his point, now that the decree is made sure, circumcises the disciple. He 
not only does not forbid others, but himself does this thing. (b) "Him," it 
says, "he would have to go forth with him." And the wonder is this, that he 
even took him unto him.[3] "Because of the Jews," it says, "which were in 
those parts:" for they would not endure to hear the word from one 
uncircumcised. (a) Nothing could be wiser. So that in all things he looked 
to what was profitable: he did nothing upon his own preference 
(prolh'psei). (c) And what (then)? Mark the success: he circumcised, 
that he might take away circumcision: for he preached the decrees of the 
Apostles. "And as they went through the cities, they delivered them the 
decrees for to keep, that were ordained of the Apostles and elders which 
were at Jerusalem. And so were the Churches established in the faith, and 
increased in number daily." (v. 4, 5.) Dost thou mark fighting, and by 
fighting, edification? Not warred upon by others, but themselves doing 
contrary things, so they edified the Church! They introduced a decree not 
to circumcise, and he circumcises! "And so were the Churches," it says, 
"established in the faith," and in multitude: "increased," it says, "in 
number daily." Then he does not continue to tarry with these, as having 
come to visit them: but how? he goes further. "Now when they had gone 
throughout Phrygia and the region of Galatia, and were forbidden of the 
Holy, Ghost to preach the word in Asia," (v. 6.) having left Phrygia and 
Galatia, they hastened into the interior. For, it says, "After they were 
come to Mysia, they assayed to go into Bithynia: but the Spirit suffered 
them not." (v. 7.) Wherefore they were forbidden, he does not say, but that 
they were "forbidden," he does say, teaching us to obey and not ask 
questions, and showing that they did many things as men. "And the Spirit," 
it says, "suffered them not: but having passed by Mysia they came down to 
Troas." (v. 8.) "And a vision appeared to Paul in the night; There stood a 
man of Macedonia, and prayed him, saying, Come over into Macedonia, and 
help us." (v. 9.) Why a vision, and not the Holy Ghost? because He forbade 
the other) He would even in this way draw them over: since to the saints 
also He appeared in a dream, and in the beginning (Paul) himself saw a 
vision, "a man coming in and laying his hands upon him." (ch. ix. 12.) 
In[2] this manner also Christ appears to him, saying, "Thou must stand 
before Caesar." Then for this reason also He draws him thither, that the 
preaching may be extended. This is why he was forbidden to tarry long in 
the other cities, Christ urging him on. For these were to enjoy the benefit 
of John for a long time, and perhaps did not extremely need him (Paul), but 
thither he behooved to go. And now he crosses over and goes forth. "And 
after he had seen the vision, immediately we endeavored to go into 
Macedonia, assuredly gathering that the Lord had called us for to preach 
the Gospel unto them." (v. 10.) Then the writer mentions also the places, 
as relating a history, and showing where he made a stay (namely), in the 
greater cities, but passed by the rest.  Therefore loosing from Troas, we 
came with a straight course to Samothracia, and the next day to Neapolis; 
and from thence to Philippi, which is the chief city of that part of 
Macedonia, and a colony." (v. 11, 12.) It is a high distinction for a city, 
the being a colony. "And in this city we were tarrying certain days." But 
let us look over again what has been said. (Recapitulation.) "And after 
some days, Paul said," etc. (ch. xv. 36.) He put to Barnabas a necessity 
for their going abroad, saying "Let us visit the cities m which we preached 
the word." "But Paul begged," etc. (v. 38.) And yet no need for him to beg, 
who had to make an accusation presently. This[3] happens even in the case 
where God and men are the parties: the man requests, God is wroth. For 
instance, when He saith, "If her father had spit in her face" (Num. xii. 
14): and again, "Let me alone, and in Mine anger I will blot out this 
people." (Ex. xxxii. 32.) And Samuel when he mourns for Saul. (1 Sam. xv. 
35.) For by both, great good is done. Thus also here: the one is wroth, the 
other not so. The same happens also in matters where we are concerned. And 
the sharp contention with good reason, that Mark may receive a lesson, and 
the affair may not seem mere stage-playing. For it is not to be thought 
that he[4] who bids, "Let not the sun go down upon your wrath," (Eph. iv. 
26) would have been wroth because of such a matter as this: nor that he who 
on all occasions gave way would not have given way here, he who so greatly 
loved Paul that before this he sought him in Tarsus, and brought him to the 
Apostles, and undertook the alms in common with him, and in common the 
business relating to the decree. But they take themselves so as to instruct 
and make perfect by their separation them that need the teaching which was 
to come from them. And he rebukes others indeed, but bids do good to all 
men. As in fact he does elsewhere, saying, "But ye, be not weary in well-
doing." (2 Thess. iii. 13.) This we also do in our common practice. Here it 
seems to me that others also were alike displeased with Paul. And thereupon 
taking them also apart, he does all, and exhorts and admonishes. Much can 
concord do, much can charity. Though it be for a great matter thou askest; 
though thou be unworthy, thou shall be heard for thy purpose of heart: fear 
not.

    "He went," it says, "through" the cities "And, behold, there was a 
disciple, by name Timothy, who had a good report of the brethren which were 
in Lystra and Iconium." (v. 41; xvi. 1.) Great was the grace of Timothy. 
When Barnabas departed (ape'sth), he finds another, equivalent to him. 
Of him he saith, "Remembering thy tears and thy unfeigned faith, which 
dwelt first in thy grandmother Lois, and in thy mother Eunice." (2 Tim. i, 
5.) His father continued to be a Gentile,[1] and therefore it was that 
(Timothy) was not circumcised. (a) Observe the Law already broken. Or if 
not so, I suppose he was born after the preaching of the Gospel but this is 
perhaps not so. (c) He was about to make him a bishop, and it was not meet 
that he should be uncircumcised. (e) And this was not a small matter, 
seeing it offended after so long a time:[2] (b) "for from a child," he 
says, "thou hast known the Holy Scriptures." (ib. iii. 15.) (d) "And as 
they went through the cities, they delivered them the decrees for to keep." 
(v. 4.) For until then, there was no need for the Gentiles to keep any 
such. The beginning of the abrogation was the Gentiles' not keeping these 
things, and being none the worse for it: nor having any inferiority in 
respect of faith: anon, of their own will they abandoned the Law. (f) Since 
therefore he was about to preach, that he might not smite the Jews a double 
blow, he circumcised Timothy. And yet he was but half (a Jew by birth),[3] 
his father being a Greek: but yet, because that was a great point carried 
in the cause of the Gentiles, he did not care for this: for the Word must 
needs be disseminated: therefore also he with his own hands circumcised 
him.[*] "And so were the churches established in the faith." Do you mark 
here also how from going counter (to his own object) a great good results? 
"And increased in number daily." (v. 5.) Do you observe, that the 
circumcising not only did no harm, but was even of the greatest service? 
"And a vision appeared unto Paul in the night." (v. 9.) Not now by Angels, 
as to Philip, as to Cornelius, but how? By a vision it is now shown to him: 
in more human sort, not now as before (i.e., v. 6, 7) in more divine 
manner. For where the compliance is more easy, it is done in more human 
sort; but where great force was needed, there in more divine. For since he 
was but urged to preach, to this end it is shown him in a dream: but to 
forbear preaching, he could not readily endure: to this end the Holy Ghost 
reveals it to him. Thus also it was then with Peter, "Arise, go down." (ch. 
x. 20.) For of course the Holy Spirit did not work what was otherwise easy: 
but (here) even a dream sufficed him. And to Joseph also, as being readily 
moved to compliance, the appearance is in a dream, but to the rest in 
waking vision. (Matt. i. 20; ii. 13, 19.) Thus to Cornelius, and to Paul 
himself. "And lo, a man of Macedonia," etc. and not simply enjoining, but 
"beseeching," and from the very persons in need of (spiritual) cure. (ch. 
x. 3; ix. 3.) "Assuredly gathering," it says, "that the Lord had called 
us." (v. 10), that is, inferring, both from the circumstance that Paul saw 
it and none other, and from the having been "forbidden by the Spirit," and 
from their being on the borders; from all these they gathered. "Therefore 
loosing from Troas, we came with a straight course," etc. (v, 11.) That is, 
even the voyage made this manifest: for there was no tardiness. It became 
the very root of Macedonia.[1] It was not always in the way of "sharp 
contention" that the Holy Spirit wrought: but this so rapid progress (of 
the Word) was a token that the thing was more than human. And yet it is not 
said that Barnabas was exasperated, but, "Between them there arose a sharp 
contention." (v. 39.) If the one was not exasperated neither was the other.

    Knowing this, let us not merely pick out (ekle'gwmen) these things, 
but let us learn and be taught by them: for they were not written without a 
purpose. It is a great evil to be ignorant of the Scriptures: from the 
things we ought to get good from, we get evil. Thus also medicines of 
healing virtue, often, from the ignorance of those who use them, ruin and 
destroy: and arms which are meant to protect, are themselves the cause of 
death unless one know how to put them on. But the reason is, that we seek 
everything rather than what is good for ourselves. And in the case of a 
house, we seek what is good for it, and we would not endure to see it 
decaying with age, or tottering, or hurt by storms: but for our soul we 
make no account: nay, even should we see its foundations rotting, or the 
fabric and the roof, we make no account of it. Again, if we possess brute 
creatures, we seek what is good for them: we call in both horse-feeders and 
horse-doctors, and all besides:[2] we attend to their housing, and charge 
those who are entrusted with them, that they may not drive them at random 
or carelessly, nor take them out by night at unseasonable hours nor sell 
away their provender; and there are many laws laid down by us for the good 
of the brute creatures: but for that of our soul there is no account taken. 
But why speak I of brute creatures which are useful to us? There are many 
who keep small birds (or "sparrows ") "which are useful for nothing except 
that they simply amuse, and there are many laws even about them, and 
nothing is neglected or without order, and we take care for everything 
rather than for our own selves. Thus we make our selves more worthless than 
all. And if indeed a person abusively call us "dog," we are annoyed: but 
while we are opprobrious to ourselves, not in word, but in deed, and do not 
even bestow as much care on our soul as on dogs, we think it no great harm. 
Do you see how all is full of darkness? How many are careful about their 
dogs, that they may not be filled with more than the proper food, that so 
they may be keen and fit for hunting, being set on by famine and hunger: 
but for themselves they have no care to avoid luxury: and the brute 
creatures indeed they teach to exercise philosophy, while they let 
themselves sink down into the savageness of the brutes. The thing is a 
riddle. "And where are your philosophic brutes ?" There are such; or, say, 
do you not take it to be philosophy, when a dog gnawed with hunger, after 
having hunted and caught his prey, abstains from the food; and though he 
sees his meal ready before him, and with hunger urging him on, yet waits 
for his master? Be ashamed of yourselves: teach your bellies to be as 
philosophic. You have no excuse. When you have been able to implant such 
philosophic self-command in an irrational nature, which neither speaks nor 
hears reason, shall you not much more be able to implant it in yourself? 
For that it is the effect of man's care, not of nature is plain: since 
otherwise all dogs ought to have this habit. Do you then become as dogs. 
For it is you that compel me to fetch my examples thence: for indeed they 
should be drawn from heavenly things; but since if I speak of those, you 
say, "Those are (too) great," therefore I speak nothing of heavenly things: 
again, if I speak of Paul, you say, "He was an Apostle :" therefore neither 
do I mention Paul: if again I speak of a man, you say, "That person could 
do it:" therefore I do not mention a man even, but a brute creature; a 
creature too, that has not this habit by nature, lest you should say that 
it effected this by nature, and not (which is the fact) from choice: and 
what is wonderful, choice not self-acquired, but (the result of) your care. 
The creature does not give a thought to the fatigue, the wear and tear it 
has undergone in running down the prey, not a thought to this, that by its 
own proper toil it has made the capture: but casting away all these 
regards, it observes the command of its master, and shows itself superior 
to the cravings of appetite. "True; because it looks to be praised, it 
looks to get a greater meal." Say then to yourself, that the dog through 
hope of future pleasure, despises that which is present: while you do not 
choose for hope of future good things to despise those which are present; 
but he indeed knows, that, if he tastes of that food at the wrong time and 
against his master's will, he will both be deprived of that, and not get 
even that which was apportioned to him, but receive blows instead of food: 
whereas you cannot even perceive this, and that which he has learnt by dint 
of custom, you do not succeed in acquiring even from reason. Let us imitate 
the dogs. The same thing hawks also and eagles are said to do: what the 
dogs do with regard to hares[1] and deer, the same do those with regard to 
birds; and these too act from a philosophy learnt from men. These facts are 
enough to condemn us, these enough to convict us. To mention another thing 
:--they that are skilled in breaking horses, shall take them, wild, fierce, 
kicking, biting, and in a short time so discipline them, that though the 
teacher be not there, it is a luxury to ride them, their paces are so 
thoroughly well-ordered: but the paces of the soul may be all disordered, 
and none cares for it: it bounds, and kicks, and its rider[2] is dragged 
along the ground like a child, and makes a most disgraceful figure, and yet 
no one puts curbs on her, and leg-ties, and bits, nor mounts upon her the 
skilful rider--Christ, I mean. And therefore it is that all is turned 
upside down. For when you both teach dogs to master the craving of the 
belly, and tame the fury in a lion, and the unruliness of horses, and teach 
the birds to speak plainly, how inconsistent must it not be--to implant 
achievements of reason in natures that are without reason, and to import 
the passions of creatures without reason into natures endowed with reason? 
There is no excuse for us, none. All who have succeeded (in mastering their 
passions) will accuse us, both believers and unbelievers: for even 
unbelievers have so succeeded; yea, and wild beasts, and dogs, not men 
only: and we shall accuse our own selves, since we succeed, when we will, 
but when we are slothful, we are dragged away. For indeed many even of 
those who live a very wicked life, have oftentimes changed themselves when 
they wished. But the cause is, as I said, that we go about seeking for what 
is good for other things, not what is good for ourselves. If you build a 
splendid house, you know what is good for the house, not what is good for 
yourself: if you take a beautiful garment, you know what is good for the 
body, not for yourself: and if you get a good horse, it is so likewise. 
None makes it his mark how his soul shall be beautiful; and yet, when that 
is beautiful, there is no need of any of those things: as, if that be not 
beautiful, there is no good of them. For like as in the case of a bride, 
though there be chambers hung with tapestry wrought with gold, though there 
be choirs of the fairest and most beautiful women, though there be roses 
and garlands, though there be a comely bridegroom, and the maidservants and 
female friends, and everybody about them be handsome, yet, if the bride 
herself be full of deformity, there is no good of all those; as on the 
other hand if she were beautiful, neither would there be any loss arising 
from (the want of) those, nay just the contrary; for in the case of an ugly 
bride, those would make her look all the uglier, while in the other case, 
the beautiful would look all the more beautiful: just so, the soul, when 
she is beautiful, not only needs none of those adjuncts, but they even cast 
a shade over her beauty. For we shall see the philosopher shine, not so 
much when in wealth, as in poverty. For in the former case many will impute 
it to his riches, that he is not superior to riches:[3] but when he lives 
with poverty for his mate, and shines through all, and will not let himself 
be compelled to do anything base, then none claims shares with him in the 
crown of philosophy. Let us then make our soul beauteous, if at least we 
would fain be rich. What profit is it, when your mules indeed are white and 
plump and in good condition, but you who are drawn by them are lean and 
scurvy and ill-favored? What is the gain, when your carpets indeed are soft 
and beautiful, full of rich embroidery and art, and your soul goes clad in 
rags, or even naked and foul? What the gain, when the horse indeed has his 
paces beautifully ordered, more like dancing than stepping, while the 
rider, together with his choral[4] train and adorned with more than bridal 
ornaments, is more crooked than the lame, and has no more command over 
hands and feet than drunkards and madmen? Tell me now, if some one were to 
give you a beautiful horse, and to distort your body, what would be the 
profit? Now you have your soul distorted, and care you not for it? Let us 
at length, I beseech you, have a care for our own selves. Do not let us 
make our own selves more worthless than all beside. If anyone insult us 
with words, we are annoyed and vexed: but insulting ourselves as we do by 
our deeds, we do not give a thought to it. Let us, though late, come at 
last to our senses, that we may be enabled by having much care for our 
soul, and laying hold upon virtue, to obtain eternal good things, through 
the grace and mercy of our Lord Jesus Christ, with Whom to the Father, 
together with the Holy Spirit, be glory, might, honor, now and evermore, 
world without end. Amen.

HOMILY XXXV: ACTS XVI. 13, 14.

"And on the sabbath we went out of the city by a river side, where prayer 
was wont (Chrys. "was thought likely") to be made; and we sat down, and 
spake unto the women which resorted thither. And a certain woman named 
Lydia, a seller of purple, of the city of Thyatira, which worshipped God, 
heard us: whose heart the Lord opened, that she attended unto the things 
which were spoken of Paul."

    SEE again Paul judaizing. "Where[1] it was thought," it says, both from 
the time and from the place, "that prayer would be.--Out of the city, by a 
river side:" for it is not to be supposed that they prayed only where there 
was a synagogue; they also prayed out of synagogue, but then for this 
purpose they set apart, as it were, a certain place, because as Jews they 
were more corporeal--and, "on the sabbath-day," when it was likely that a 
multitude would come together.[*] "And we sat down, and spake to the women 
which resorted thither." Mark again the freedom from all pride. "And a 
certain woman :" a woman and she of low condition, from her trade too: but 
mark (in her) a woman of elevated mind (philo'sophon). In the first 
place, the fact of God's calling her bears testimony to her: "And when she 
was baptized," it says, "she and her household "--mark how he persuaded all 
of them--"she besought us, saying, If ye have judged me to be faithful to 
the Lord, come into my house, and abide there. And she constrained us[2]" 
(v. 15): then look at her wisdom, how she importunes (duswpei^), the 
Apostles how full of humility her words are, how full of wisdom. "If ye 
have judged me faithful," she says. Nothing could be more persuasive. Who 
would not have been softened by these words? She did not request (or, 
"claim") did not entreat simply: but she left them to decide, and (yet) 
exceedingly forced them: "And she constrained. us," it says, by those 
words. And again m a different way: for see how she straightway bears 
fruit, and accounts it a great gain. "If ye have judged me," that is, That 
ye did judge me is manifest, by your delivering to me such (holy) mysteries 
(i.e. sacraments, see p. 225, note[3] ): and she did not dare to invite 
them before this. But why was there any unwillingness on the part of Paul 
and those with them, that they should need to be constrained? It was either 
by way of calling her to greater earnestness of desire, or because Christ 
had said, "Enquire who is worthy, and there abide." (Luke x. 8.) (It was 
not that they were unwilling), but they did it for a purpose.[3]--"And it 
came to pass," it says, "as we went to prayer, a certain damsel possessed 
with a spirit of divination met us, which brought her masters much gain by  
soothsaying: the same followed Paul and us, and cried, saying, These men 
are the servants of the most high God, which show unto us the way of 
salvation." (v. 16, 17.) What may be the reason that both the demon spoke 
these words, and Paul forbade him? Both the one acted maliciously, and the 
other wisely: the demon wished in fact to make himself credible.[1] For if 
Paul had admitted his testimony, he would have deceived many of the 
believers, as being received by him: therefore he endures to speak what 
made against himself, that he may establish what made for himself: and so 
the demon himself uses accommodation (sugkataba'sei) in order to 
destruction. At first then, Paul would not admit it, but scorned it, not 
wishing to cast himself all at once upon miracles; but when it continued to 
do this, and pointed to their work (kai` to` e'rgon edei'knu) 
"who preach unto us the way of salvation," then he commanded it to come 
out. For it says, "Paul being grieved, turned and said to the spirit, I 
command thee in the name of Jesus Christ to come out of her. And he came 
out the same hour. (a)[2] And when her masters saw that the hope of their 
gains was gone, they caught Paul and Silas." (v. 18, 19.) (d) So then Paul 
did all, both miracles and teaching, but of the dangers Silas also is 
partaker. And why says it, "But Paul being grieved?" It means, he saw 
through the malice of the demon, as he saith, "For we are not ignorant of 
his devices." (2 Cor. ii. 11.) (b) "And when her masters saw that the hope 
of their gains was gone." Everywhere money the cause of evils. O that 
heathen cruelty! they wished the girl to be still a demoniac, that they 
might make money by her. "They caught Paul and Silas," it says, "and 
dragged them into the marketplace unto the rulers, and brought them unto 
the magistrates, saying, These men, being Jews, do exceedingly trouble our 
city!" (v. 20): by doing what? Then why did you not drag them (hither) 
before this? "Being Jews:" the name was in bad odor. "And teach customs, 
which are not lawful for us to receive, neither to observe, being Romans." 
(v. 21.) They made a charge of treason of it (eis` kathosi'wsin 
h'gagon). (e) Why did they not say, Because they cast out the demon, 
they were guilty of impiety against God? For this was a defeat to them: but 
instead of that, they have recourse to a charge of treason (epi` 
kathosi'wsin): like the Jews when they said, "We have no king but 
Caesar: whoso maketh himself a king speaketh against Caesar." (John xix. 
14, 12.) (c) "And the multitude rose up together against them: and the 
magistrates rent off their clothes, and commanded to beat them." (v. 22.) O 
the irrational conduct! They did not examine, did not allow them to speak. 
And yet, such a miracle having taken place, ye ought to have worshipped 
them, ought to have held them as saviors and benefactors. For if money was 
what ye wished, why, having found so great wealth, did ye not run to it? 
This makes you more famous, the having power to cast out demons than the 
obeying them. Lo, even miracles, and yet love of money was mightier. (f) 
"And when they had laid man)' stripes upon them, they cast them into 
prison."--great was their wrath--" charging the jailer to keep them safely" 
(v. 23): "who, having received such a charge, thrust them into the inner 
prison, and made their feet fast in the stocks." (v. 24.) Observe, he also 
again thrust them into the "inner" prison: and this too was done 
providentially, because[3] there was to be a great miracle.[*]

    (Recapitulation.) "Out of the city." (v. 13.) The place was convenient 
for hearing the word, aloof from troubles and dangers. (b) "On the 
sabbath." As there was no work going on, they were more attentive to what 
was spoken. (a) "And a certain woman, named Lydia, a seller of purple" (v. 
14): observe how the writer of the history is not ashamed of the 
occupations (of the converts): (c) moreover neither was this city of the 
Philippians a great one. Having learnt these things, let us also be ashamed 
of no man. Peter abides with a tanner (ch. ix. 43): (Paul) with a woman who 
was a seller of purple, and a foreigner. Where is pride? "Whose heart the 
Lord opened." Therefore we need God, to open the heart: but God opens the 
hearts that are willing: for there are hardened hearts to be seen.[1] "So 
that she attended to the things which were spoken of Paul." The opening, 
then, was God's work, the attending was hers: so that it was both God's 
doing and man's. And she was baptized (v. 15), and receives the Apostles 
with such earnestness of entreaty; with more than that used by Abraham. And 
she speaks of no other token than that whereby she was saved (Gen. xviii. 
3): she says not, "If ye have judged me" a great, a devout woman; but what? 
"faithful to the Lord:" if to the Lord, much more to you. "If ye have 
judged me:" if ye do not doubt it. And she says not, Abide with me, but, 
"Come into my house and abide:" with great earnestness (she says it). 
Indeed a faithful woman l--"A certain damsel possessed with a spirit of 
Python." (v. 16.) Say, what is this demon? The god, as they call him, 
Python: from the place he is so called. Do you mark that Apollo also is a 
demon? And (the demon) wished to bring them into temptation: (therefore) to 
provoke them, "the same followed Paul and us, and cried, saying, These men 
are the servants of the most high God, which show unto us the way of 
salvation." (v. 17.) O thou accursed, thou execrable one! if then thou 
knowest that it is "His way of salvation" that "they show," why dost thou 
not come out freely? But just what Simon wished, when he said, "Give me, 
that on whomsoever I lay my hands, he may receive the Holy Ghost" (ch. 
viii. 19), the same did this demon: since he saw them becoming famous, here 
also he plays the hypocrite: by this means he thought to be allowed to 
remain in the body, if he should preach the same things. But if Christ 
"receive not testimony from man," (John v. 34), meaning John, much less 
from a demon. "Praise is not comely in the mouth of a sinner" (Ecclus. xv. 
9), much less from a demon. For[2] that they preach is not of men, but of 
the Holy Ghost. Because they did not act in a spirit of boasting. "And Paul 
being grieved," etc. By their clamor and shouting they thought to alarm 
them (the magistrates): saying, "These men do exceedingly trouble our 
city." (v. 18-20.) What sayest thou? Dost thou believe the demon? Why not 
here also? He saith, They are "servants of the most high God;" thou sayest, 
"They exceedingly trouble our city:" he saith, "They show us the way of 
salvation;" thou sayest, "They teach customs which are not lawful for us to 
receive." (v. 21.) Observe, how they do not attend even to the demon, but 
look only to one thing, their covetousness. But observe them (Paul and 
Silas), how they do not answer, nor plead for themselves; (b) "For when," 
saith he, "I am weak, then am I strong. My grace is sufficient for thee, 
for My strength is made perfect in weakness" (2 Cor. xii. 9): so that by 
reason of their gentleness also they should be admired. (a) "And the 
magistrates," etc., "charging the jailer to keep them safely" (v. 22): that 
they may be the means[3] of a greater miracle. (c) The stricter the 
custody, the greater the miracle. It was probably from the wish to cut 
short the disturbance, that the magistrates did these things; because they 
saw the crowd urgent, and wished to stay their passion at the instant, 
therefore they inflicted the stripes: at the same time it was their wish to 
hear the matter, and that was why they cast them into prison and gave 
charge "to keep them safely." And, it says, "he made them fast in the 
stocks" (v. 24), (to xu'lon) as we should say, the nervum 
(ne'rbon).

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

    Then let us not seek after this. For if we will consider which has the 
pleasanter life, he that is toiled and hardworked, or he that lives in 
luxury, we shall find it to be the former. For in the first place,[1] the 
bodily senses are neither clear nor sound, but dull (chau^nai) and 
languid; and when those are not right, even of health there is plainly no 
enjoyment. Which is the useful horse, the pampered or the exercised? which 
the serviceable ship, that which sails, or that which lies idle? which the 
best water, the running or the stagnant? which the best iron, that which is 
much used, or that which does no work? does not the one shine bright as 
silver, while the other becomes all over rusty, useless, and even losing 
some of its own substance? The like happens also to the soul as the 
consequence of idleness: a kind of rust spreads over it, and corrodes both 
its brightness and everything else. How then shall one rub off this rust? 
With the whetstone of tribulations: so shall one make the soul useful and 
fit for all things. Else, how, I ask, will she be able to cut off the 
passions, with her edge turned (anaklw'shs) and bending like lead? How 
shall she wound the devil?--And then to whom can such an one be other than 
a disgusting spectacle--a man cultivating obesity, dragging himself along 
like a seal? I speak not this of those who are naturally of this habit, but 
of those who by luxurious living have brought their bodies into such a 
condition, of those who are naturally of a spare habit. The sun has risen, 
has shot forth his bright beams on all sides, and roused up each person to 
his work: the husbandman goes forth with his spade, the smith with his 
hammer, and each artisan with his several instruments, and you will find 
each handling his proper tools; the woman also takes either her distaff or 
her webs: while he, like the swine, immediately at the first dawn goes 
forth to feed his belly, seeking how he may provide sumptuous fare. And yet 
it is only for brute beasts to be feeding from morning to night; and for 
them, because their only use is to be slaughtered. Nay, even of the beasts, 
those which carry burdens and admit of being worked, go forth to their work 
while it is yet night. But this man, rising from his bed, when the (noon-
tide) sun has filled the market-place, and people are tired of their 
several works, then this man gets up, stretching himself out just as if he 
were indeed a hog in fattening, having wasted the fairest part of the day 
in darkness. Then he sits there for a long time on his bed, often unable 
even to lift himself up from the last evening's debauch, and having wasted 
(still) more time in this (listlessness), proceeds to adorn himself, and 
issues forth, a spectacle of unseemliness, with nothing human about him, 
but with all the appearance of a beast with a human shape: his eyes rheumy 
from the effect of wine,[2] * * * while the miserable soul, just like the 
lame, is unable to rise, bearing about its bulk of flesh, like an elephant. 
Then he comes and sits in (various) places, and says and does such things, 
that it were better for him to be still sleeping than to be awake. If it 
chance that evil tidings be announced, he shows himself weaker than any 
girl; if good, more silly than any child; on his face there is a perpetual 
yawn. He is a mark for all that would do harm, if not for all men, at least 
for all evil passions; and wrath easily excites such a man, and lust, and 
envy, and all other passions. All flatter him, all pay court to him, 
rendering his soul weaker than it is already: and each day he goes on and 
on, adding to his disease. If he chance to fall into any difficulty of 
business, he becomes dust and ashes,[3] and his silken garments are of no 
help to him. We have not said all this without a purpose, but to teach you, 
that none of you should live idly and at random. For idleness and luxury 
are not conducive to work, to good reputation, to enjoyment.[4] For who 
will not condemn such a man? Family, friends, kinsfolk (will say), He is 
indeed a very encumbrance of the ground. Such a man as this has come into 
the world to no purpose: or rather, not to no purpose, but to ill purpose 
against his own person, to his own ruin, and to the hurt of others. But 
that this is more pleasant--let us look to this; for this is the question. 
Well then, what can be less pleasant than (the condition of) a man who has 
nothing to do; what more wretched and miserable? Is it not worse than all 
the fetters in the world, to be always gaping and yawning, as one sits in 
the market-place, looking at the passers by? For the soul, as its nature is 
to be always on the move, cannot endure to be at rest. God has made it a 
creature of action: to work is of its very nature; to be idle is against 
its nature. For let us not judge of these things from those who are 
diseased, but let us put the thing itself to the proof of fact. Nothing is 
more hurtful than leisure, and having nothing to do: indeed therefore hath 
God laid on us a necessity  of working: for idleness hurts everything. Even 
to the members of the body, inaction is a mischief. Both eye, if it perform 
not its work, and mouth, and belly, and every member that one could 
mention, falls into the worst state of disease: but none so much as the 
soul. But as inaction is an evil, so is activity in things that ought to be 
let alone. For just as it is with the teeth, if one eats not, one receives 
hurt to them, and if one eats things unfitting, it jars them, and sets them 
on edge:[1] so it is here; both if the soul be inactive, and if inactive in 
wrong things, it loses its proper force. Then let us eschew both alike; 
both inaction, and the activity which is worse than inaction. And what may 
that be? Covetousness,[2] anger, envyings, and the other passions. As 
regards these, let us make it our object to be inactive, in order that we 
may obtain the good things promised to us, through the grace and mercy of 
our Lord Jesus Christ', with Whom to the Father, together with the Holy 
Spirit, be glory, might, honor, now and ever, world without end. Amen.

HOMILY XXXVI: ACTS XVI. 25, 26.

"And at midnight Paul and Silas prayed, and sang praises unto God: and the 
prisoners heard them. And suddenly there was a great earthquake, so that 
the foundations of the prison were shaken, and immediately all the doors 
were opened, and every one's bands were loosed."

    What could equal these souls? These men had been scourged, had received 
many, stripes, they had been misused, were in peril of their lives, were 
thrust into the inner prison, and set fast in the stocks: and for all this 
they did not suffer themselves to sleep, but kept vigil all the night. Do 
you mark what a blessing tribulation is? But we, in[3] our soft beds, with 
none to be afraid of, pass the whole night in sleep. But belike this is why 
they kept vigil, because they were in this condition. Not the tyranny of 
sleep could overpower them, not the smart of pain could bow them, not the 
fear of evil east them into helpless dejection: no, these were the very 
things that made them wakeful: and they were even filled with exceeding 
delight. "At midnight," it says, "and the prisoners listened to them :" it 
was so strange and surprising! "And suddenly there was a great earthquake, 
so that the foundations of the prison were shaken, and immediately, all the 
doors were opened, and every one's bands were loosed. And the keeper of the 
prison awaking out of his sleep, and seeing the prison doors open, drew out 
his sword, and would have killed himself, supposing that the prisoners had 
been fled." (v. 27.) There was an earthquake, that the keeper should be 
roused from sleep, and the doors flew open, that he should wonder at what 
had happened: but these things the prisoners saw not: otherwise they would 
all have fled:* but the keeper of the prison was about to slay himself, 
thinking the prisoners were escaped. "But Paul cried with a loud voice, 
saying, Do thyself no harm: for we are all here" (v. 28.) (b) "Then he 
called for lights, and sprang in, and came trembling, and fell  down before 
Paul and Silas; and brought them out, and said, Sirs, what must I do to be 
saved?" (v. 29-30.) Do you mark how the wonder overpowered him? (a) He 
wondered more at Paul's kindness; he was amazed at his manly boldness, that 
he had not escaped when he had it in his power, that he hindered him from 
killing himself.[1] (c) "And they said, believe on the Lord Jesus Christ, 
and thou shalt be saved, and thy house. And they spake unto him the word of 
the Lord, and to all that were in his house." (v. 31, 35) and (so) 
immediately gave proof of their kindness towards him. And he took them the 
same hour of the night and washed their stripes; and was baptized, he and 
all his, straightway." (v. 33.) He washed them, and was himself baptized, 
he and his house. "And when he had brought them into his house, he set meat 
before them, and rejoiced, believing in God with all his house. And when it 
was day, the magistrates sent the sergeants, saying, Let those men go." (v. 
34, 35.) It is likely the magistrates had learnt what had happened, and did 
not dare of themselves to dismiss them. "And the keeper of the prison told 
these words to Paul, saying, the magistrates have sent to let you go now 
therefore depart, and go in peace. But Paul said unto them, they have 
beaten us openly uncondemned, being Romans, and have cast us into prison; 
and now do they thrust as out privily? nay verily; but let them come 
themselves and fetch us out. And the sergeants told these words unto the 
magistrates: and they feared, when they heard that they were Romans. And 
they came and besought them, and brought them out, and desired them to 
depart out of the city. And they went out of the prison, and entered into 
the house of Lydia: and when they had Seen the brethren, they comforted 
them, and departed." (v. 36-40.) Even[2] upon the declaration of the 
magistrates Paul does not go out, but for the sake both of Lydia and the 
rest he puts them in fear: that they may not be supposed to have come out 
upon their own request, that they may set the rest in a posture of 
boldness. The impeachment was twofold: that "being Romans," and 
"uncondemned," they had openly cast them into prison. You see that in many 
things they took their measures as men.

    (Recapitulation) "And at midnight," etc. (v. 25.) Let us compare, 
beloved, with that night these nights of ours, with their revellings, their 
drunkenness, and wanton excesses, with their sleep which might as well be 
death, their watchings which are worse than sleep. For while some sleep 
without sense or feeling, others lie awake to pitiable and wretched 
purpose, plotting deceits, anxiously thinking about money, studying how 
they may be revenged upon those who do them wrong, meditating enmity, 
reckoning up the abusive words spoken during the day: thus do they rake up 
the smouldering embers of wrath, doing things intolerable.[8] Mark how 
Peter slept. (ch. xii. 6.) Both there, it was wisely ordered (that he 
should be asleep); for the Angel came to him, and it behooved that none 
should see what happened; and on the other hand it was well ordered here 
(that Paul should be awake), in order that the keeper of the prison might 
be prevented from killing himself. "And suddenly there was a great 
earthquake." (v. 26.) And why did no other miracle take place? Because this 
was, of all others, the thing sufficient for his conversion, seeing he was 
personally in danger: for it is not so much miracles that overpower us, as 
the things which issue in our own deliverance. That the earthquake should 
not seem to have come of itself, there was this concurrent circumstance, 
bearing witness to it: "the doors were opened, and all their bonds were 
loosed." And it appears in the night-time; for the Apostles did not work 
for display, but for men's salvation "And the keeper of the prison," etc. 
(v. 27.) The keeper was not an evil-disposed man that he "thrust them into 
the inner prison," (v. 24) was because of his "having received such a 
command," not of himself. The man[4] was all in a tumult of perturbation. 
"What shall I do to be saved?" he asks. Why not before this? Paul shouted, 
until he saw, and is beforehand with him saying, "We are all here. And 
having called for lights," it says, "he sprang in, and fell down at the 
feet" of the prisoner; he, the prison keeper, saying, "Sirs, what must I do 
to be saved?" (v. 28-30.) Why, what had they said? Observe, he does not, on 
finding himself safe, think all is well; he is overcome with awe at the 
miraculous power.

    Do you mark[1] what happened in the former case, and what here? There a 
girl was released from a spirit, and they cast them into prison, because 
they had liberated her from the spirit. Here, they did but show the doors 
standing open, and it opened the doors of his heart, it loosed two sorts of 
chains; that (prisoner)[2] kindled the (true) light; for the light in his 
heart was shining. "And he sprang in, and fell before them;" and he does 
not ask, How is this? What is this? but straightway he says, "What must I 
do to be saved?" What then answers Paul? "Believe on the Lord Jesus Christ, 
and thou shalt be saved, thou and thine house." (v. 31.) For this above 
all, wins men: that one's house also should be saved. "And they spake the 
word to him, and to all that were in his house. And he took them the same 
hour of the night, and washed their stripes," etc. (v. 32, 33), washed them 
and was washed: those he washed from their stripes, himself was washed from 
his sins: he fed and was fed.[3] "And rejoiced," it says: although there 
was nothing but words only and good hopes: "having believed in God with all 
his house (v. 34): this was the token of his having believed--that he was 
released of all. What worse than a jailer, what more ruthless, more savage? 
He entertained them with great honor. Not, because he was safe, he made 
merry, but, having believed God. (a) "Believe on the Lord," said the 
Apostle: therefore it is that the writer here says, "Having believed,[4]--
(d) Now therefore," it says, "depart, and go in peace" (v. 36):that is, in 
safety, fearing no man. (b) "But Paul said unto them" (v. 37): that he may 
not seem to be receiving his liberty as one condemned, and as one that has 
done wrong: therefore it is that he says, "Having openly beaten us 
uncondemned," etc.--that it may not be matter of grace on their part. (e) 
And besides, they wish the jailer himself to be out of danger, that he may 
not be called to account for this afterwards. And they do not say, "Having 
beaten us," who have wrought miracles: for they (the magistrates) did not 
even heed these: but, that which was most effectual to shake their minds, 
"uncondemned, and being Romans." (c) Observe how diversely grace manages 
things: how Peter went out, how Paul, though both were Apostles. "They 
feared," (v. 38) it says: because the men were Romans, not because they bad 
unjustly cast them into prison,[*] "And besought them to depart out of the 
city" (v. 39): begged them as a favor. And they went to the house of Lydia, 
and having confirmed her, so departed. For it was not right to leave their 
hostess in distress and anxiety. But they went out, not in compliance with 
the request of those rulers, but hasting to the preaching: the city having 
been sufficiently benefited by the miracle: for it was fit they should not 
be there any longer. For in the absence of them that wrought it, the 
miracle appeared greater, itself crying out more loudly: the faith of the 
jailer was a voice in itself. What equal to this? He is put in bonds, and 
looses, being bound: looses a twofold bond: him that bound him, he looses 
by being bound. These are indeed works of (supernatural) grace.(f) Let us 
constantly bear in mind this jailer,[5] not the miracle: how, prisoner as 
he was (the Apostle), persuaded his jailer. What say the heathen? "And of 
what things," say they, "was such a man as this to be persuaded--a vile, 
wretched creature, of no understanding, full of all that is bad and nothing 
else, and easily brought over to anything? For these, say they, are the 
things, a tanner, a purple-seller, an eunuch, slaves, and women believed." 
This is what they say. What then will they be able to say, when we produce 
the men of rank and station, the centurion, the proconsul, those from that 
time to the present, the rulers themselves, the emperors? But for my part, 
I speak of something else, greater than this: let us look to these very 
persons of no consideration. "And where is the wonder?" say you. Why, this, 
I say, is a wonder. For, if a person be persuaded about any common things, 
it is no wonder: but if resurrection, a kingdom of heaven, a life of 
philosophic self-command, be the subjects, and, discoursing of these to 
persons of mean consideration, one persuades them, it will be more 
wonderful than if one persuaded wise men. For when there is no danger 
attending the things of which one persuades people, then (the objector) 
might with some plausibility allege want of sense on their part: but when 
(the preacher) says--to the slave, as you will have it--" If thou be 
persuaded by me, it is at thy peril, thou wilt have all men for thine 
enemies, thou must die, thou must suffer evils without number," and yet for 
all this, convinces that man's soul, there can be no more talk here of want 
of sense. Since, if indeed the doctrines contained what was pleasant, one 
might fairly enough say this: but if, what the philosohers would never have 
chosen to learn, this the slave does learn, then is the wonder greater. 
And, if you will, let us bring before us the tanner himself, and see what 
were the subjects on which Peter conversed with him: or if you will, this 
same jailer. What then said Paul to him? "That Christ rose again," say you; 
"that there is a resurrection of the dead, and a kingdom: and he had no 
difficulty in persuading him, a man easily led to anything." How? Said he 
nothing about the mode of life; that he must be temperate, that he must be 
superior to money, that he must not be unmerciful, that he must impart of 
his good things to others? For it cannot be said, that the being persuaded 
to these things also was from the want of power of mind; no, to be brought 
to all this required a great soul. For be it so, that as far as the 
doctrines went, they were rendered more apt to receive these by their want 
of intelligence: but to accept such a virtuous, self-denying rule of life, 
how could that be owing to any defect of understanding? So that the less 
understanding the person may have, if nevertheless he is persuaded to 
things, to which even philosophers were unable to persuade their fellow-
philosophers, the greater the wonder--when women and slaves are persuaded 
of these truths, and prove it by their actions, of which same truths the 
Platos and all the rest of them were n