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

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


ST. JOHN CHRYSOSTOM

COMMENTARY ON THE ACTS OF THE APOSTLES
HOMILIES 43-55

[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 XLIII: ACTS XX. 1.

"And after the uproar was ceased, Paul called unto him the disciples, and 
embraced them, and departed for to go into Macedonia."

    THERE was need of much comforting after that uproar. Accordingly, 
having done this, he goes into Macedonia, and then into Greece. For, it 
says, "when he had gone over those parts, and had given them much 
exhortation, he came into Greece, and there abode three months. And when 
the Jews laid wait for him, as he was about to sail into Syria, he purposed 
to return through Macedonia." (v. 2, 3.) Again he is persecuted by the 
Jews, and goes into Macedonia. "And there accompanied him into Asia Sopater 
of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of 
Derbe, and Trophimus. These going before tarried for us at Troas." (v. 4. 
5.) But how does he call Timothy a man "of Thessalonica?"(*) This is not 
his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of 
Derbe, Timothy,"(1) etc., these, he says, went before him to Troas, 
preparing the way for him. "And we sailed away from Philippi after the days 
of unleavened bread, and came unto them to Troas in five days; where we 
abode seven days."(v. 6.) For it seems to me that he made a point of 
keeping the feasts in the large cities. "From Philippi," where the affair 
of the prison had taken place. This was his third coming into Macedonia, 
and it is a high testimony that be bears to the day of the week, when the 
disciples came together to break bread, Paul preached unto them, ready to 
depart on the morrow; and continued his speech until midnight." (v. 7.) It 
was then the (season between Easter and) Pentecost.(2) See how everything 
was subordinate to the preaching. It was also, it says, the Lord's day.(t) 
Not even during night-time was he silent, nay he discourse the rather then, 
because of stillness. Mark how he  both made a long discourse, and beyond 
the time of supper itself. But the Devil disturbed the feast--not that he 
prevailed, however--by plunging the hearer in sleep, and causing him to 
fall down. "And," it says, "there were many lights in the upper chamber, 
Eutychus, being fallen into a deep sleep: and as Paul was long preaching, 
he sunk down with sleep, and fell down from the third loft, and was taken 
up dead. And Paul went down, and fell on him, and embracing him, said, 
Trouble not yourselves; for his life is in him. When he therefore was come 
up again, and had broken bread, and eaten, and talked a long while, even 
till break of day, so he departed. And they brought the young man alive, 
and were not a little comforted." (v. 8-12.) But observe, I pray you, the 
theatre, how crowded it was: and the miracle, what it was. "He was sitting 
in a window," at dead of night. Such was their eagerness to hear him! Let 
us take shame to our selves! "Aye, but a Paul" say you, "was discoursing 
then." Yes, and Paul discourses now, or rather not Paul, either then or 
now, window in the case now, no importunity of hunger, or sleep, and yet we 
do not care to hear: no crowding in a narrow space here, nor any other such 
comfort. And the wonderful circumstance is, that though he was a youth, he 
was not listless and indifferent; and danger of falling down. It was not 
from listlessness that he slumbered, but from necessity of nature. But 
observe, I beseech you, so fervent was their zeal, that they even assembled 
in a third loft: for they had not a Church yet. "Trouble not yourselves," 
he says. He said not, "He shall come to life again, for I will raise him 
up:" but mark the unassuming way in which he comforts them: "for his life," 
says he, "is in him. When he was come up again, and had broken bread, and 
eaten." This thing cut short the discourse; it did no harm, however. "When 
he had eaten," it says, "and discoursed a long while, even till break of 
day, so he departed." Do you mark the frugality of the supper? Do you 
observe how they passed the whole night? Such were their meals, that the 
hearers came away sober, and fit for hearing. But we, in what do we differ 
from dogs? Do you mark what a difference (between us and those men)? "And 
they brought the young man alive, and," it says, "were not a little 
comforted," both because they received him back alive and because a miracle 
had been wrought.(*) "And we went before to ship, and sated unto Thasos,(2) 
there intending to take in Paul: for so had he appointed, minding himself 
to go afoot." (v. 13.) We often find Paul parting from the disciples. For 
behold again, he himself goes ardor: giving them the easier way, and 
himself choosing the more painful. He went afoot, both that he might 
arrange many matters, and by way of training them to bear a parting from 
him.(3) "And when he had joined us at Thasos, having taken him on board, we 
came to. Mytilene; and having sailed thence on the morrow, we come over 
against Chios "--then they pass the island--"and on the next day we touched 
at Samos, and having stopped at Trogylium, on the following day we came to 
Miletus. For Paul had determined to sail by Ephesus, because he would not 
spend the Pentecost." (v. 14-16.) Why this haste? Not for the sake of the 
feast, but of the multitude. At the same time, by this he conciliated the 
Jews, as being one that did honor the feasts, wishing to gain even his 
adversaries: at the same time also he delivers the word.(4) Accordingly, 
see what great gain accrued, from all being present. But that the interests 
of the people of Ephesus might not be neglected on that account, he managed 
for this in a different way. But let us look over again what has been said.

   (Recapitulation.) "And having embraced them," it says, "he departed for 
to go into Macedonia." (v. 1.) By this again he refreshed them 
@@@anekth'sato, giving them much consolation. "And having exhorted" the 
Macedonians, "with much discourse, he came into Greece." (v. 2.) Observe 
how we every where find him accomplishing all by means of preaching, not by 
miracles. "And we, sailed," etc. The writer constantly shows him to us as 
hasting to get to Syria; and the reason of it was the Church, and 
Jerusalem, but still he restrained his desire, so as to set all right in 
those parts also(5) And yet Troas is not a large place: why then do they 
pass seven days in it? Perhaps it was large as regarded the number of 
believers. And after he had passed seven days there, on the following day 
he spent the night in teaching: so hard did he find it to tear himself away 
from them, and they from him. "And when we came together" it says, "to 
break bread." (v. 7-12.) At the very time (of breaking bread) the discourse 
having taken its commencement,(*) extended:(1) as representing that they 
were hungry, and it was not unseasonable: for the principal object (which 
brought them together) was not teaching, but they came together "to break 
bread;" discourse however having come up, he prolonged the teaching. See 
how all partook also at Paul's table. It seems to me, that he discoursed 
while even sitting at table, teaching us to consider all other things as 
subordinate to this. Picture to yourselves, I beseech you, that house with 
its lights, with its crowd, with Paul in the midst, discoursing, with even 
the windows occupied by many: what a thing it was to see, and to hear that 
trumpet, and behold that gracious countenance!(2) But why did he discourse 
during night time? Since "he was about to depart," it says, and was to see 
them no more: though this indeed he does not tell them, they being too weak 
(to bear it), but be did tell it to the others. At the same time too the 
mirage which took place would make them evermore to remember that evening; 
so that the fall turned out to the advantage of the teacher. Great was the 
delight of the hearers, and even when interrupted it was the more 
increased. That (young man) was to rebuke all that are careless (of the 
word), he whose death was caused by nothing else than this, that he wished 
to hear Paul. "And we went before to ship," etc. (v. 13.) Wherefore does 
the writer say where they came, and where they went to? To show in the 
first place that he was making the voyage more leisurely--and this upon 
human grounds--and sailing past (some): also (for the same reason he tells) 
where he made a stay, and what parts he sailed past; (namely,) "that he 
might not have to spend the time in Asia." (v. 16.) Since had he come 
there, he could not have sailed by; he did not like to pain those who would 
have begged him to remain. "For he hasted," it says, "if it were possible 
for him to keep the day of Pentecost in Jerusalem:" and (this) was not 
possible of he stayed). Observe, how he is also moved like other men. For 
therefore it is that all this is done, that we may not fancy that he was 
above human nature: (therefore) you see him desiring (something), and 
hasting, and in many instances not obtaining (his object): for those great 
and holy men were partakers of the same nature with us; it was in the will 
and purpose that the), differed, and so it was that also they attracted 
upon themselves the great grace they did. See, for instance, how many 
things they order by an economy of their own. "That we give not offence" (2 
Cor. vi. 3) to those who wish (to take offence), and, "That our ministry be 
not blamed." Behold, both an irreproachable life and on the other hand 
condescension. This is (indeed to be ) called economy, to the (very) summit 
and height (of it).(3) For he that went beyond the commandments of Christ, 
was on the other hand more humble than all. "I am made all things to all 
men," he says, "that I might gain all." (1 Cor. ix. 22.) He cast himself 
also upon dangers, as he says in another place; "In much patience, in 
afflictions, in necessities, in distresses, in stripes in imprisonments." 
(2 Cor. vi. 4, 5.) And great was his love for Christ. For if there be not 
this, all else is superfluous, both the economy (of condescending 
accommodation), and the irreproachable life, and the exposing himself to 
dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I 
burn not?" (2 Cor. xi. 29.) These words let us imitate, and let us cast 
ourselves upon dangers for our brethren's sake. Whether it be fire, or the 
sword, cast thyself on it, beloved, that thou mayest rescue (him that is) 
thy member: cast thyself, be not afraid. Thou art a disciple of Christ, Who 
laid down His life for His brethren: a fellow-disciple with Paul, who chose 
to suffer numberless ills for his enemies, for men that were and avenged 
him; he despised royal luxury, and for the sake of those who were afflicted 
he became a fugitive, a wanderer, lonely and deserted; he passed his days 
in a foreign land; and yet he blamed not himself, nor said, "What is this? 
I despised royalty, with all that honor and glory: I chose to avenge those 
who were wronged, and God hath overlooked me: and not only hath He not 
brought me back to my former honor, but even forty years am I passing in a 
foreign land. Truly, handsomely(1) have I received my wages, have I not!" 
But nothing of the kind did he say or think. So also do thou: be it that 
(thou have to wait) a long time, be not thou offended, be not discomposed: 
God will of a surety give thee thy reward. The more the recompense is 
delayed, the more is the interest of it increased. Let us have a soul apt 
to sympathize, let us have a heart that knows how to feel with others in 
their sorrows: no unmerciful temper (@@@wmo'n), no inhumanity. Though thou 
be able to confer no relief, yet weep thou, groan, grieve over what has 
happened: even this is not to no purpose. If it behooves us to feel for 
those who are justly punished by God, much more for those who suffer 
unjustly at the hands of men. (They of) "Aenan,"(2) it saith, "came not 
forth to mourn for the house which was near her" (Micah i. II): they shall 
receive pain, "in return for that they built for derision." And again, 
Ezekiel makes this an accusation against them, that they did not grieve for 
(the afflicted). (Ezek. xvi. 2.) What sayest thou, O Prophet? God 
punisheth, and shall I grieve for those that He is punishing? Yea verily: 
for God Himself that punisheth wisheth this: since neither does He Himself 
wish to punish, nay, even Himself grieves when punishing. Then be not thou 
glad at it. You will say, "If they are justly punished, we ought not to 
grieve." Why, the thing we ought to grieve for is this--that they were 
found worthy of punishment. Say, when thou seest thy son undergoing cautery 
or the knife, dost thou not grieve? and sayest thou not to thyself, "What 
is this? It is for health this cutting, to quicken his recovery; it is for 
his deliverance, this burning?" but for all that, when thou hearest him 
crying out, and not able to health being restored is not enough to carry 
off the shock to nature. So also in the case of these, though it be in 
order to their health that they are punished, nevertheless let us show a 
brotherly feeling, a fatherly disposition. They are cuttings and cauteries, 
the punishments sent by God: but it is for this we ought to weep, that they 
were sick, that they needed such a mode of cure. If it be for crowns that 
any suffer these things, then grieve not; for instance, as Paul, as Peter 
suffered: but when it is for punishment that one suffers justice, then 
weep, then groan. Such was the part the prophets acted; thus one of them 
said, "Ah! Lord, dost thou destroy the residue of Israel?" (Ezek. ix. 8.) 
We see men-slayers, wicked men, suffering punishment, and we are 
distressed, and grieve for them. Let us not be philosophical beyond 
measure: let us show ourselves pitiful, that we may be pitied; there is 
nothing equal to this beautiful trait: nothing so marks to us the stamp of 
human nature as the showing pity, as the being kind to our fellow-men. In 
fact, therefore do the laws consign to public executioners the whole 
business of punishment: having compelled the judge to punish so far as to 
pronounce the sentence, thereafter they call forth those to perform the act 
itself. So true is it, that though it be justly done, it is not the part of 
a generous (@@@philoso'phou) soul to inflict punishment, but it requires 
another sort of person for this: since even God punishes not by His own 
hand, but by means of the angels. Are they then executioners, the angels? 
God forbid: I say not this, but they are avenging powers. When Sodom was 
destroyed, the whole was done by them as the instruments: when the 
judgments in Egypt were inflicted, it was through them. For, "He sent," it 
says, "evil angels among them." (Psalm lxxvii. 50.) But when there is need 
of saying, God does this by Himself: thus, He sent the Son:--(b) but,(3) 
"He that receiveth you, receiveth Me, and he that receiveth Me, receiveth 
Him that sent Me." (Matt. x. 40.) (a) And again He saith, "Then will I say 
unto the angels, Gather together them that do iniquity, and cast them into 
the furnace." (Matt. xiii. 3o, 41, 42.) But concerning the just, not so. 
(c) And again, "Bind him hand and foot, and cast him into outer darkness." 
(Matt. xxii. 13.) Observe how in that case His servants minister: but when 
the point is to do good, see Himself doing the good, Himself calling: 
"Come, ye blessed of My Father, inherit the Kingdom prepared for you." 
(Matt. xxv. 34.) When the matter is, to converse with Abraham, then Himself 
comes to him: when it is, to depart to Sodom, He sends His servants, like a 
judge raising up those who are to punish. "Thou hast been faithful over a 
few things, I will make thee ruler over many things" (Matt. xxv. 21); I 
(will make thee): but that other, not Himself, but His servants bind. 
Knowing these things, let us not rejoice over those who are suffering 
punishment, but even grieve: for these let us mourn, for these let us weep, 
that for this also we may receive a reward. But now, many rejoice even over 
those who suffer evil unjustly. But not so, we: let us show all sympathy: 
that we also may have God vouchsafed us, through the grace and mercy of His 
only-begotten Son, with Whom to the Father and the Holy Ghost together be 
glory, might, honor, now and ever, world without end. Amen.

HOMILY XLIV: ACTS XX. 17-21.

"And from Miletus he sent to Ephesus, and called the elders of the Church. 
And when they were come to him, he said unto them, Ye know, from the first 
day that I came into Asia, after what manner I have been with you at all 
seasons, serving the Lord with all humility of mind, and with many tears, 
and temptations, which befell me by the lying in wait of the Jews: and how 
I kept back nothing that was profitable unto you, but have and also to the 
Greeks, repentance toward God and faith toward our Lord jesus Christ."

    SEE him, hasting to sail by, and yet not overlooking them, but taking 
order for all. Having sent for the rulers, through those he discourses to 
them (the Ephesians): but it is worthy of admiration, how finding himself 
under a necessity of saying certain great things about himself, he tries to 
make the least he can of it (@@@peira^ta @@@metria'zein). "Ye know." For 
just as Samuel, when about to deliver up the government to Saul says in 
their presence, "Have I taken aught of your hands? Ye are witnesses, and 
God also" (1 Sam. xii. 3, 5); (so Paul here). David also, when disbelieved, 
says, "I was with the flock keeping my father's sheep: and when the bear 
came, I scared her away with my hands" (1 Sam. xvii. 34, 35): and Paul 
himself too says to the Corinthians "I am become a fool; ye have compelled 
me." (2 Cor. xii. 11.) Nay, God Himself also does the same, not speaking of 
himself upon any and every occasion, but only when He is disbelieved, then 
He brings up His benefits. Accordingly, see what Paul does here: first he 
adduces their own testimony: that you may not imagine his words to be mere 
boasting, he calls the hearers themselves as witnesses of the things he 
says, since he was not likely to speak lies in their presence. This is the 
excellence of a teacher, to have for witnesses of his merits those who are 
his disciples. And what is wonderful, Not for one  day nor for two, says 
he, have I continued doing this. He wishes to cheer them for the future, 
that they may bravely bear all things, both the parting from him, and the 
trials about to take place--just as it was in the case of Moses and Joshua. 
And see how he begins: "How I have been with you the whole time, serving 
the Lord with all humility of mind." Observe, what most becomes rulers: 
"hating pride" (Exod. xviii. 21, LXX.), says (Moses): which (qualification) 
is especially in point for rulers, because to them there is (almost) a 
necessity of becoming arrogant. This (humility) is the groundwork of all 
that is good, as in fact Christ saith,(1)  "Blessed are the poor in 
spirit." (Matt. v. 3.) And (here) not simply, "with humility of mind," but, 
"with all humility." For there are many kinds of humility, in word and in 
action, towards rulers, and toward the ruled. Will you that I mention to 
you some kinds of humility? There are some who are lowly towards those who 
are lowly, and high towards the high: this is not the character of 
humility.(2) Some then are such. Then, that he may not seem to be arrogant, 
he lays a foundation beforehand, removing that suspicion: For, "if, says 
he, I have acted 'with all humility of mind,' it is not from arrogance that 
I say the things I say." Then for his gentleness, ever with much 
condescension making them his fellows. "With you," he says, "have I been, 
serving the Lord;" he makes the good works common to them with himself: 
none of it his own peculiar. "What?" (you will say) "why, against God could 
he possibly bear himself arrogantly?" And yet there are many who do bear 
themselves arrogantly against God: but this man not even against his own 
disciples. This is the merit of a teacher, by his own achievements of 
virtue to form the character of his disciples. Then for his fortitude, upon 
which also he is very concise. "With many tears," he says, "and temptations 
which befell me by the lying in wait of the Jews." Do you see that he 
grieves at their doings? But here too he seems to show how sympathizing he 
was: for he suffered for those who were going to perdition, for the doers 
themselves: what was done to himself, he even rejoiced at it; for he 
belonged to that band which "rejoiced that they were counted worthy to 
suffer shame for that Name (Acts v. 41): and again he says, "Now I rejoice 
in my sufferings for you" (Col. i. 24): and again, "For our light 
affliction, which is but for the moment, worketh for us a far more 
exceeding and eternal weight of glory." (2 Cor. iv. 17). These things, 
however, he says, by way of making the least of his merits (@@@metria'zwn). 
But there he show his fortitude, not so much of daring, as of enduring: 
"I," says he, "have been evil entreated, but it was with you: and what is 
indeed the grievous part of the business, at the hands of Jews." Observe, 
he puts here both love and fortitude. Mark, here, I pray you, a character 
of teaching: "I kept back nothing," he says, ungruding fulness, unshrinking 
promptness--" of what was profitable unto you :" because there were things 
which they did not need to learn. For as the hiding some things would have 
been like grudging, so the saying all things would be folly. This is why he 
adds, "that was profitable unto you. But have showed you, and have taught 
you :" have not only said, but also taught: not doing this either as a mere 
matter of form. For that this is what he means, observe what he says: 
"publicly, and from house to house:" thereby representing the exceeding 
toil, the great earnestness and endurance. "Both Jews, and Greeks." Not 
(addressing myself) to you alone. "Testifying:" here, the boldness of 
speech: and that, even though we do no good, yet we must speak: for(1) this 
is the meaning of "testifying," when we speak to those who do not pay 
attention: and so the word @@@diamartu'rasqai is for the most part used. "I 
call heaven and earth to witness "(Deut. iv. 26), @@@diamartu'romai, Moses, 
says: and now Paul himself, @@@Diamarturo'menos "both to Jews and Greeks 
repentance toward God." What testifiest thou? That they should be careful 
about their manner of life: that they should repent, and draw near to God. 
"Both to Jews and Greeks"--for neither did the Jews know Him--both(2) by 
reason of their works, he says, "repentance towards God," and, by reason 
that they knew not the Son, he adds, "and faith in the Lord Jesus" To what 
end, then, sayest thou these things? to what end dost thou put them in mind 
of them? What has come of it? hast thou anything to lay to their charge? 
Having first alarmed their feeling, then he add, "And now, behold, I go 
bound in the Spirit unto Jerusalem, not knowing the things that shall 
befall me there: city, saying that bonds and afflictions abide me. But none 
of these things move me, neither count I my life dear unto myself, so that 
I might finish my course with joy, and the ministry, which I have received 
of the Lord Jesus, to testify the Gospel of the grace of God." (v. 22-24). 
Wherefore says he this? By way of preparing them to be always ready to meet 
dangers, whether seen or unseen, and in all things to obey the Spirit.(*) 
He shows that it is for great objects that he is led away from them. "Save 
that the Holy me, saying "--to show that he departs willingly; that (see 
Hom. xlv. p. 273) you may not imagine it any bond or necessity, when he 
says, "bound in the Spirit--that in every city bonds and afflictions await 
me." Then also he adds this, "I count not my life dear, until I shall have 
fulfilled my course and the ministry, which I received of the Lord Jesus." 
Until I shall have finished my course, says he, with joy. Do you mark how 
(clearly) these were the words not of one lamenting, but of one who forbore 
to make the most (of his troubles) (@@@metria'zontos) of one who would 
instruct those (whom he addressed), and sympathize with them in the things 
which were befalling He says not, "I grieve indeed,(1) but one must needs 
bear it:" "but," says he, "of none of those things do I make account, 
neither do I have," i. e. account "my life dear to me." Why this again? not 
to extol himself, but to teach them, as by the former words, humility, so 
by these, fortitude and boldness: "I have it not precious," i.e. "I love it 
not before this: I account it more precious to finish my course, to 
testify." And he says not, "to preach," "to teach "--but what says he? "to 
testify (@@@diamartu'rasqai)--the Gospel of the grace of God." He is about 
to say something more uncomfortable (@@@phortikw'teron), namely, "I am pure 
from the blood of all men (because on my part) there is nothing lacking:" 
he is about to lay upon them the whole weight and burden: so he first 
mollifies their feelings by saying, "And now behold I know that ye shall 
see my face no more." The consolation(2) is twofold: both that "my face ye 
shall see no more," for in heart I am with you: and that it was not they 
alone (who should see him no more): for, "ye shall see my face no more, ye 
all, among whom I have gone about preaching the Kingdom."(*) So that he may 
well (say), "Wherefore I take you to record (read @@@dio` @@@mart. for 
@@@diamart.),--seeing I shall be with you no more--" that I am pure from 
the blood of all men." (v. 26.) Do you mark how he terrifies them, and 
troubled and afflicted as their souls are, how hard he rubs them 
(@@@epitri'bei)? But it was necessary. "For I have not shunned," he says, 
"to declare unto you all the counsel of God." (v. 27.) Why then, he who 
does not speak, has blood to answer for: that is, murder! Nothing could be 
more terrifying than this. He shows that they also, if they do it not, have 
blood to answer for. So, whereas he seems to be justifying himself, in fact 
he is terrifying them. "Take heed therefore unto yourselves, and to all the 
flock, over the which the Holy Ghost hath made you overseers (or, bishops) 
to feed the Church of God (see note 8), which He hath purchased with His 
own blood." (v. 28.) Do you mark? he enjoins them two things. Neither 
success in bringing others right of itself is any gain--for, I fear, he 
says, "lest by any means, when I have preached to others, I myself should 
be a cast-away" (1 Cor. ix. 27); nor the being diligent for one's self 
alone. For such an one is selfish, and seeks his own good only, and is like 
to him who buried his talent. "Take heed to yourselves:" this he says, not 
because our own salvation is more precious than that of the flock, but 
because, when we take heed to ourselves, then the flock also is a gainer. 
"In which the Holy Ghost hath made you overseers, to feed the Church of 
God." See, it is from the Spirit ye have your ordination. This is one 
constraint: then he says, "To feed the Church of the Lord."(3) Lo! another 
obligation: the Church is the Lord's. And a third: "which He hath purchased 
with His own blood." It shows(4) how precious the concern is; that the 
peril is about no small matters, seeing that even His own blood He spared 
not. He indeed, that he might reconcile those who were enemies, poured out 
even His blood: but thou, even when they are become thy friends, art not 
able to retain them. "For I know this, that after my departing shall 
grievous wolves enter in among you, not sparing the flock." (v. 29.) Again 
he engages (@@@enistre'phei) them from another quarter, from the things 
which should come after: as when he says, "We wrestle not against flesh and 
blood. After my departing," he says, "grievous wolves shall enter in among 
you" (Eph. vi. 12); twofold the evil, both that he himself would not be 
present, and that others would assail them. "Then why depart, if thou 
knowest this beforehand?" The Spirit draws me, he says. Both "wolves," and 
"grievous, not sparing the flock;" and what is worse, even "from among your 
own selves:" the grievous thing (this), when the war is moreover an 
intestine War. The matter is exceeding serious, for it is "the Church of 
the Lord :" great the peril for with blood He redeemed it: mighty the war, 
and twofold. "Also of your own selves shall men arise, speaking perverse 
things, to draw away disciples after them." (v. 30.) "How then? what 
comfort shall there be?" "Therefore watch, and remember, that by the space 
of three years I ceased not to warn every one night and day with tears." 
(v. 31.) See how many strong expressions are here: "with tears," and "night 
and day," and "every one." For it was not that if he saw many,(1) then he 
came in (to the work), but even were it for a single soul, he was capable 
of doing everything (for that one soul). So it was, in fact, that he 
compacted them together (@@@sunekro'thsen) (so firmly as he did). "Enough 
done on my part: three years have I remained:" they had establishing 
enough, he says; enough of roofing. "With tears," he says. Seest thou that 
the tears were on this account? The bad man grieves not: grieve thou: 
perhaps he will grieve also. As, when the sick man sees his physician 
partaking of food, he also is incited to do the same: so likewise here, 
when he sees thee weeping, he is softened: he will be a good and great 
man.(2)

    (Recapitulation.) "Not knowing," he says, "the things that shall befall 
me." (v. 22, 23.) Then is this why thou departest? By no means; on the 
contrary (I know that), "bonds and afflictions await me." That (there 
are)trials, I know, but of what kind I know not: which was more grievous. 
"But none of these things move me" (v. 24): for do not suppose that I say 
these things as lamenting them: for "I hold not my own life dear. It is to 
raise up their minds that he says all" this, and to persuade them not only 
not to flee, but also to bear nobly. Therefore it is that he calls it a 
"course" and a "ministry," on the one hand, showing it to be glorious from 
its being a race, on the other, showing what was due from it, as being a 
ministry. I am a minister: nothing more. Having comforted them, that they 
might not grieve that he was so evil entreated, and having told them that 
he endured those things "with joy," and having shown the fruits of them 
would give them pain, that he may not overwhelm their minds. "And(3) now 
behold," etc. "Wherefore I take you to record, that I am pure from the 
blood of all men, because I have not shrunk from declaring unto you the 
whole counsel of God" (v. 25-27): * * * that (counsel) which concerns the 
present matter. "For I know this," etc. (v. 29.) "What then," someone might 
say, "thinkest thou thyself so great? if thou shouldest depart, are we to 
die?" I say not this, he replies, that my absence causeth this: but what? 
That there should rise up against you certain of another sort: he says not, 
"because of my departing," but "after my departing:" that is, after his 
going on his journey.--And yet this thing has happened already: much more 
(then will it happen) hereafter. Then we have the cause, "to draw away 
disciples after them." (v. 30). That there are heresies, this is the cause, 
and no other than this. Then comes also consolation. But if He "purchased" 
it" with His own blood," He will assuredly stand forward in its defence. 
"Night and day," he says, "I cease not to warn with tears." (v. 31.) This 
might well be said in our case also: and though the speech seems to refer 
peculiarly to the teachers, it is common also to the disciples. For what, 
though I speak and exhort and weep night and day, while the disciple obeys 
not? Therefore(4) it is that he says, "I take you to record:" since also 
himself says, "I am pure from the blood of all men: for I have not shunned 
to declare unto you." (v. 26, 27.) Why then, this only is to be a teacher, 
to declare, to preach, to instruct, shrink from nothing, to exhort night 
and day: but if, while one is doing all this, nothing comes of it, ye know 
what remains. Then ye have another justification: "I am pure from the blood 
of all men." Think not that these words are spoken to us only: for indeed 
this speech is addressed to you also, that ye should attend to the things 
spoken, that ye should not start away from the hearing. What can I do? Lo! 
each day I rend myself with crying out, "Depart from the theatres:" and 
many laugh at us: "Desist from swearing, from covetousness:" numberless are 
our exhortations, and there is none to hear us. But I do not discourse 
during night? Fain would I do this also in the night time, and at your 
tables, if it were possible that one could be divided into ten thousand 
pieces, so as to be present with you and discourse. But if once in the week 
we call to you, and ye shrink back, and some of you do not even come here, 
and you that do come, depart having received no profit,--what shall we do? 
Many I know even sneer at us, that we are forever discoursing about the 
same things: so wearisome are we become to you by very satiety. But for 
this not we are to blame, but the hearers may thank themselves. For he 
indeed who is making good progress, rejoices to hear the same things 
always; it seems to be his praises that he hears spoken: but he who does 
not wish to get on, seems even to be annoyed, and though he hear the same 
thing but twice, it seems to him that he is hearing it often.

    "I am pure," he says, "from the blood of all men." (v. 26.) This was 
fit and proper for Paul to say, but we dare not say it, conscious as we are 
of numberless faults. Wherefore for him the ever vigilant, ever at hand, 
the man enduring all things for the sake of the salvation of his disciples, 
it was fit and proper to say this: but we must say that of Moses, "The Lord 
was wroth with me for your sakes" (Deut. iii. 26), because ye lead us also 
into many sins. For when we are dispirited at seeing you make no progress, 
is not the greater part of our strength struck down? For what, I ask you 
has been done? Lo! by the grace of God we also have now passed the space of 
three years,(1) not indeed night and day exhorting you, but doing this, 
often every third day, or every seventh. What more has come of it? We 
accuse, we rebuke, we weep, we are in anguish, although not openly, yet in 
heart. But those (inward) tears are far more bitter than these (outward 
ones): for these indeed bring a kind of relief to the feelings of the 
sorrowful, whereas those aggravate it, and bind it fast. Since when there 
is any cause of grief, and one cannot give vent to the sorrow, lest he 
should seem to be vainglorious, think what he suffers! Were it not that 
people would tax me with excessive love of display, you would see me each 
day shedding fountains of tears: but to those my chamber is witness, and my 
hours of solitude. For believe me I have (at times) despaired of my own 
salvation, but from my mourning on your account, I have not even leisure to 
bemoan my own evils: so entirely are ye all in all to me. And whether I 
perceive you to be advancing, then, for very delight, I am not sensible of 
my own evils: or whether I see you not advancing, such is my grief, I again 
dismiss my own cares from my thoughts: brightening up on account of your 
good things, though I myself have evils without number, and saddened on 
account of your painful things, though my own successes are without number. 
For what hope is there for the teacher, when his flock is destroyed? What 
kind of life, what kind of expectation is there for him? With what sort of 
confidence will he stand up before God? what will he say? For grant that he 
has nothing laid to his charge, has no punishment to suffer, but is "pure 
from the blood of all men :" yet even so will he suffer a grief incurable: 
since fathers also though they be not liable to be called to account for 
their children's sins, nevertheless have grief and vexation. And this 
profits them nothing,(2) nor shields them (@@@proi'statai) For it is they 
that watch for our souls, as those that must give account." (Heb. xiii. 
17.) This seems to be a fearful thing: to me this gives no concern after 
your destruction. For whether I give account, or not, it is no profit to 
me. Might it be, that ye were saved, and I to give account because of you: 
ye saved, and I charged with not having fulfiled my part! For my anxiety is 
not that you should be saved through me as the means, but only that you 
should be saved, no matter by what person as the instrument. Ye know not 
the pangs of spiritual childbirth, how overpowering they are; how he who is 
in travail with this birth, would rather be cut into ten thousand pieces, 
than see one of those to whom he has given birth perishing and undone. 
Whence shall we persuade you? By no other argument indeed, but by what has 
been done, in all that regards you we shall clear ourselves.(1) We too 
shall be able to say, that in nothing have we "shrunk from declaring" to 
you the whole truth: nevertheless we grieve: and that we do grieve, is 
manifest from the numberless plans we lay and contrivances we devise. And 
yet we might say to ourselves, What matters it to me? I have done my part, 
"I am pure from" (their) "blood:" but this is not enough for comfort. If we 
could tear open our heart, and show it to you, ye would see with what 
largeness it holds (you) within it, both women and children and men; for 
such is the power of love, that it makes the soul more spacious than the 
heaven. "Receive us," says (Paul): "we have wronged no man, ye are not 
straitened in us." (2 Cor. vii. 2; vi. 12.) He had all Corinth in his 
heart, and says, "Ye are not straitened: be ye also enlarged (2 Cor. vi. 
13); but I myself could not say this, for I well know, that ye both love me 
and receive me. But what is the profit either from my love or from yours, 
when the things pertaining to God thrive not in us? It is a ground for 
greater sorrow, an occasion of worse mischief (@@@lu'mhs, al. @@@lu'phs). I 
have nothing to lay to your charge: "for I bear you record, that, if it had 
been possible, ye would have plucked out your own eyes, and have given them  
to me." (Gal. iv. 15.) "We yearn not only to [give you the Gospel, but also 
our own souls." (1 Thess. ii. 8.) We are loved and we love (you): but this 
is not the question. But let us love Christ, "for the first commandment is, 
Thou shalt love the Lord thy God: and the second is like unto it, And thy 
neighbor as thyself." (Matt. xxii. 37-39.) We have the second, we need the 
first: need the first, exceedingly, both I and you. We have it, but not as 
we ought. Let us love  Him: ye know how great a reward is laid up for them 
that love Christ: let us love Him with fervor of soul, that, enjoying his 
goodwill, we may escape the stormy waves of this present life, and be found 
worthy to obtain the good things promised to them that love Him, through 
the grace and mercy of His only-begotten Son, with whom to the Father, 
together with the Holy Ghost, be glory, might, honor, now and ever, world 
without end. Amen.

HOMILY XLV: ACTS XX. 32.

"And now, brethren, I commend you to God, and to the word of His grace, 
which is able to build you up, and to give you an inheritance among all 
them that are sanctified."

    WHAT he does when writing in an Epistle, this he does also when 
speaking in council from exhorting, he ends with prayer: for since he had 
much alarmed them by saying, "Grievous wolves shall enter in among you" (v. 
29), therefore, not to overpower them, and make them lose all self-
possession, observe the consolation (he gives). "And now," he says, as 
always, "I commend you, brethren, to God, and to the word of His grace: 
that is, to His grace: it is grace that saveth. He constantly puts them in 
mind of grace, to make them more earnest as being debtors, and to persuade 
them to have confidence. "Which is able to build you up."(*) He does not 
say, to build, but, "to build up," showing that they had (already) been 
built. Then he puts them in mind of the hope to come; "to give you an 
inheritance," he says, "among all them which are sanctified." Then 
exhortation again: "I have coveted no man's silver, or gold, or apparel." 
(v. 33.) He takes away that which is the root of evils, the love of money. 
"Silver, or gold," he says. He says not, I have not taken, but, not even 
"coveted." No great thing this, but what follows after is great. "Yea, ye 
yourselves know, that these hands have ministered unto my necessities, and 
to them that were with me. I have showed you all things, how that so 
laboring, ye ought to support the weak." (v. 34, 35.) Observe him employed 
in work and not simply that, but toiling. "These hands have ministered unto 
my necessities, and to them that were with me:" so as to put them to shame. 
And see how worthily of them. For he says not, Ye ought to show yourselves 
superior to money, but what? "to support the weak "--not all 
indiscriminately--" and to hear the word of the Lord which He spake, It is 
more blessed to give than to receive."(*) For lest any one should think 
that it was spoken with reference to them, and that he gave himself for an 
ensample, as he elsewhere says, "giving an ensample to you" (Phil. iii. 
17), he added the declaration of Christ, Who said, "It is more blessed to 
give than to receive." He prayed over them while exhorting them: he shows 
it both by action,--"And when he had thus spoken, he kneeled down, and 
prayed with them all," (v. 36)--he did not simply pray, but with much 
feeling: (@@@katanu'xews): great was the consolation--and by his saying," I 
commend you to the Lord. And they all wept sore, and fell on Paul's neck 
and kissed him, sorrowing most of all for the words which he spake, that 
they should see his face no more." (v. 37, 38.) He had said, that "grievous 
wolves should enter in;" had said, "I am pure from the blood of all men:" 
and yet the thing that grieved them most of all was this, "that they should 
see him no more:" since indeed it was this that made the war grievous. "And 
they accompanied them," it says, "unto the ship. And it came to pass, that 
after we had torn ourselves from them"--so much did they love him, such was 
their affection towards him-"and had launched, we came with a straight 
course unto Coos, and the day following unto Rhodes, and from thence unto 
Patara: and finding a ship sailing over unto Phenicia, we went aboard, and 
set forth. Now when we had discovered Cyprus, we left it on the left hand, 
and sailed into Syria, and landed at Tyre" (Acts xxi. 1-3): he came to 
Lycia, add having left Cyprus, he sailed down to Tyre--" for there the ship 
was to unlade her burden. And finding disciples, we tarried there seven 
days: who said to Paul through the Spirit, that he should not go up to 
Jerusalem." (v. 4.) They too prophesy of the afflictions. It is so ordered 
that they should be spoken by them also, that none might imagine that Paul 
said those things without cause, and only by way of boasting. And there 
again they part from each other with prayer. "And when we had accomplished 
those days, we departed, and went our way; and they all brought us on our 
way, with wives and children, till we were out of the city: and we kneeled 
down on the shore, and prayed. And when we had taken our leave one of 
another, we took ship; and they returned home again. And when we had 
finished our course from Tyre, we came to Ptolemais, and saluted the 
brethren, and abode with them one day. And the next day we that were of 
Paul's company departed, and came unto Caesarea: and we entered into the 
house of Philip the evangelist, which was one of the seven; and abode with 
him." (v. 5-8.) Having come to Cęsarea, it says, we abode with Philip, 
which was one of the seven. "And the same man had four-daughters, virgins, 
which did prophesy." (v. 9.) But it is not these that foretell to Paul, 
though they were prophetesses; it is Agabus. "And as we tarried there many 
days, there came down from Judea a certain prophet, named Agabus. And when 
he was come unto us, he took Paul's girdle, and bound his own hands and 
feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem 
bind the man that owneth this girdle, and shall deliver him into the hands 
of the Gentiles." (v. 10, 11.) He who formerly had declared about the 
famine, the same says, This "man, who owneth this girdle, thus shall they 
bind." (ch. xi. 28.) The same that the prophets used to do, representing 
events to the sight, when they spoke about the captivity--as did Ezekiel--
the same did this (Agabus). "And," what is the grievous part of the 
business, "deliver him into the hands of the Gentiles. And when we heard 
these things, both we, and they of that place, besought him not to go up to 
Jerusalem." (v. 12.) Many even besought him not to depart, and still he 
would not comply. "Then Paul answered, What mean ye to weep and to break 
mine heart?"(1) (v. 13.) Do you mark? Lest, having heard that saying, "I go 
bound in the Spirit" (ch. xx. 22), you should imagine it a matter of 
necessity, or that he fell into it ignorantly, therefore these things are 
foretold. But they wept, and he comforted them, grieving at their tears. 
For, "what mean ye," he says, "to weep and to break my heart?" Nothing 
could be more affectionate: because he saw them weeping, he grieved, he 
that felt no pain at his own trials. "For I am ready not to be bound only, 
but also to die at Jerusalem for the name of the Lord Jesus. And when he 
would not be persuaded, we ceased, saying, The will of the Lord be done."v. 
13, 14.) Ye do me wrong in doing this: for do I grieve? Then they ceased, 
when he said, "to break my heart." I weep, he says, for you, not on account 
of my own sufferings: as for those men), I am willing even to die for them. 
But let us look over again what has been said.

    (Recapitulation.) "Silver, or gold, or apparel," etc. (ch. xx. 33, 34; 
1 Cor. ix.; 2 Cor. xi.) So then, it was not in Corinth only that they did 
this(1)--they that corrupted the disciples, but in Asia as well. But he 
nowhere casts this up as a reproach to the Ephesians, when writing to them. 
And why? Because he did not fall upon any subject that obliged him to speak 
of this. But to the Corinthians he says, "My boasting has not been stopped 
in the regions of Achaia." (2 Cor. xi. 10.) And he does not say, Ye did not 
give to me; but, "Silver, or gold, or apparel, I coveted not," that it 
might not seem to be their doing, that they had not given. And he does not 
say, From no man have I coveted the necessaries of life, that again it 
might not look like accusing them: but he covertly hints as much, seeing 
that he provided subsistence for others as well as himself. See how he 
worked with earnestness, "night and day" (discoursing to others), "with 
tears warning each one of them." (v. 31.) (Here) again he puts them in 
fear: "I have showed you all things," he says: ye cannot take refuge in the 
plea of ignorance: "have shown you" by works "how that so laboring ye ought 
to work." And he does not say, that to receive is bad, but that not to 
receive is better. For, "remember," he says, "the words of the Lord which 
he spake: It is more blessed to give than to receive." (v. 35.) And where 
said He this? Perhaps the Apostles delivered it by unwritten tradition; or 
else it is plain from recorded sayings, from) which one could infer it.(2) 
For in fact here he has shown both boldness in meeting dangers, sympathy 
with those over whom he ruled, teaching with (unshrinking) boldness, 
humility, (voluntary) poverty: but, what we have here is even more than 
that poverty. For if He says there (in the Gospel), "If thou wilt  be 
perfect, sell what thou hast and give to the poor" (Matt. xix. 21), when, 
besides receiving nothing himself, he provides sustenance for others also, 
what could equal this? It is one degree to fling away one's possessions; a 
second, to be sufficient for the supply of one's own necessities: a third, 
to provide for others also; a fourth, for one (to do all this) who preaches 
and has a right to receive. So that here is a man far better than those who 
merely forego possessions. "Thus it is right to support the weak:" this is 
(indeed) sympathy with the weak; for to give from the labors of others, is 
easy. "And they fell on his neck," it says, "and wept." (v. 37.) He shows 
their affection also by saying, "Upon his neck," as taking a last and yet a 
last embrace, such was the love they conceived from his discourse, such the 
spell of love that bound them. For if we groan when simply parting from 
each other, although we know that we shall receive one another back  again, 
what a tearing away of themselves it must have been to them! Methinks Paul 
also wept. "Having torn ourselves away," he says: he shows the violence of 
it by saying, "having torn ourselves away from them." And with reason: 
otherwise they could never have got to sea. What means, "We came with a 
straight course unto Coos?" Instead of saying, "we did not go round nor 
make stay in other places." Then "unto Rhodes." (ch. xxi. 1.) See how he 
hastes on. "And finding a ship sailing over unto Phenicia. (v. 2.) Possibly 
that ship (in which they had come) was making a  stay there: wherefore they 
shifted to another, and not having found one going to Cęsarea, but (finding 
this) for Phenice, they embarked in it (and pursued their voyage), having 
left Cyprus also and Syria: but the expression, "having left it on the left 
hand," is not said simply in that meaning), but that they made speed not to 
get to Syria either.(3) "We landed at Tyre." (v. 3.) Then they tarry with 
the brethren seven days. Now that they were come near to Jerusalem, they no 
longer run. (b) "Who said to Paul through the Spirit, that he should not go 
up to Jerusalem." (v. 4.) Observe how, when the Spirit does not forbid, he 
complies. They said, "Adventure not thyself into the theatre, and he did  
not adventure" (ch. xix. 31): often they bore him off (from dangers), and 
he complied: again he escaped by a window: and now, though numberless 
persons, so to say, beseech him, both those at Tyre and those at Cęsarea, 
weeping also and predicting numberless dangers, he refuses to comply. And 
yet it is not merely), they predicted the dangers, but "said by the 
Spirit." If then the Spirit bade, why did he gainsay? "By the Spirit," that 
is, they knowing "by the Spirit" what would be the consequences, said to 
him): for of course it does not mean that the exhortation they made was by 
the Spirit. For they did not simply foretell to him the dangers through the 
Spirit), but added of themselves) that it behooved him not to go up--
sparing him. But "after we had accomplished the days," i.e. had fulfilled 
the appointed days, "we separated, and went on our way: they all bringing 
us on our way with wives and children." (v. 5.)--See how great was the 
entreaty. And again they part with prayer. Also in Ptolemais they stay one 
day, but in Cęsarea many. (v. 6-8.) (a) Now that they are near to 
Jerusalem, they no longer hurry. For observe, I pray you, all the days. 
"After the day of unleavened bread" they came "to Troas in five days" (ch. 
xx. 6); then they there spent "seven;" in all, twelve: then to "Thasos," to 
"Mytilene," to "Trogylium" and "over against Chios," and to "Samos" and 
"Miletus" (ib. 13-17); eighteen in all. Then to "Cos," to "Rhodes," to 
"Patara," twenty-one: then say(1) five to "Tyre;" twenty-six: there 
"seven;" thirty-three; "Ptolemais," thirty-four; then to "Cęsarea, many 
days" (ch. xxi. 1-10); and then, thereafter, the prophet puts them up 
thence.c) When Paul has heard that he has to suffer numberless perils, then 
he is in haste, not flinging himself upon the dangers but accounting it to 
be the command of the Spirit.(e) And Agabus does not say, "They shall bind" 
Paul, that he may not seem to speak upon agreement with Paul), but "the man 
that owneth this girdle" (v. 11)--so then he had a girdle also.(2) But when 
they could not persuade him--this was why they wept--then they "held their 
peace." Do you mark the resignation? do you mark the affection? "They held 
their peace," it says, "saying, The will of the Lord be done." (v. 12-14.) 
(g) The Lord, say they, Himself will do that which is pleasing in his 
sight. For they perceived that it was the will of God. Else Paul would not 
be so bent (upon going)--he that on all other occasions delivers himself 
out of dangers. (d) "And after these, days," it says, "having taken up our 
baggage"--i. e. having received the supplies) necessary for the journey--
"we went up to Jerusalem." (v. 15.) "And there went with us also certain of 
the disciples from Cęsarea, bringing us to one with whom we should lodge, 
one Mnason, an ancient disciple of Cyprus."(*) (v. 16.) "And when we were 
come to Jerusalem, the brethren received us gladly." (v. 17.) (f) "Bringing 
us," it says, "(to him) with whom we should lodge"--not to the church: for 
on the former occasion (ch. xv. 4), when they went up concerning the 
decrees, they lodged with the Church, but now with a certain "ancient 
disciple." (The expression) shows that the preaching had been going on a 
long time: whence it seems to me that this writer in the Acts epitomizes 
the events of many years, relating (only) the matters of chief importance. 
(h) So unwilling were they to burthen the Church, when there was another to 
lodge them; and so little did they stand upon their dignity. "The 
brethren," it says, "received us gladly." Affairs among the Jews were now 
full of peace: there was not much war fare (among them). "Bringing us," it 
says, "to one with whom we should lodge." Paul was the guest he 
entertained. Perchance some one of you says: Aye, if it were given me to 
entertain Paul as a guest, I readily and with much eagerness would do this. 
Lo! it is in thy power to entertain Paul's Master for thy guest, and thou 
wilt not: for "he that receiveth one of these least," he saith, "receiveth 
Me." (Matt. xviii. 5; Luke ix. 48.) By how much the brother may be least, 
so much the more does Christ come to thee  through him. For he that 
receives the great,  often does it from vainglory also; but he that 
receives the small, does it purely for Christ's sake. It is in thy power to 
entertain even the Father of Christ as thy guest, and thou will not: for,8) 
"I was a stranger," He says, "and ye took me in" (Matt. xxv. 35): and 
again, "Unto one of the least of these the brethren that believe on Me, ye 
have done it unto Me." (ib. 40.) Though it be not Paul, yet if it be a 
believer and a brother, although the least, Christ cometh to thee through 
him. Open thine house, take Him in. "He that receiveth a prophet," He 
saith, "shall receive a prophet's reward." (Matt. x. 41.) Therefore too he 
that receives Christ, shall receive the reward of him who has Christ for 
his guest.(1) Do not thou disbelieve His words, but be believing. Himself 
hath said, Through them I come to thee: and that thou mayest not 
disbelieve, He lays down both punishments for those who do not receive, and 
honors for those who do receive; since He would not have done this, unless 
both the person honored and the person insulted were Himself. "Thou 
receivedst Me," He saith, "into thy lodging, I will receive thee into the 
Kingdom of My Father; thou tookest away My hunger, I take away thy sins; 
thou sawest Me bound, I see thee loosed; thou sawest Me a stranger, I make 
thee a citizen of heaven; thou gavest Me bread, I give thee an entire 
Kingdom, that thou mayest inherit and possess it." He saith not, "Receive," 
but, "Inherit," the word which is spoken of those who have possession by 
right of ownership; as when we say, "This have I inherited." Thou didst it 
to Me in secret, I will proclaim it openly: and of thine acts indeed I say, 
that they were of free gift, but Mine are of debt. "For since thou," He 
saith, "didst begin, I follow and come after: I am not ashamed to confess 
the benefits conferred on Me, nor from what things thou didst free Me, 
hunger and nakedness and wandering. Thou sawest Me bound, thou shalt not 
behold the fire of hell; thou sawest Me sick, thou shalt not behold the 
torments nor the punishments." O hands, truly blessed, which minister in 
such services as these, which are accounted worthy to serve Christ! Feet 
which go into prisons for Christ's sake, with ease defy the fire: no trial 
of bonds have they, (the hands)(2) which saw Him bound! Thou clothedst Him 
with a garment, and thou puttest on a garment of salvation: thou wast in 
prison with Him, and with Him thou findest thyself in the Kingdom, not 
ashamed, knowing that thou visitedst Him. The Patriarch knew not that he 
was entertaining Angels, and he did entertain them. (Gen. xviii. 3.) Let us 
take shame to ourselves, I beseech you: he was sitting in mid-day, being in 
a foreign land, where he had none inheritance, "not so much as to set his 
foot on" (ch. vii. 5):he was a stranger, and the stranger entertained 
strangers: for he was a citizen of heaven. Therefore, not even while he was 
on earth was he a stranger (to Him). We are rather strangers than that 
stranger, if we receive not strangers. He had no home, and his tent was his 
place of reception. And mark his liberality--he killed a calf, and kneaded 
fine meal: mark his ready mind--by himself and his wife: mark the 
unassuming manner--he worships and beseeches them.  For all these qualities 
ought to be in that man who entertains strangers--readiness, cheerfulness, 
liberality. For the soul of the stranger is abashed, and feels ashamed; and 
unless (his host) show excessive joy, he is as (if) slighted, and goes 
away, and it becomes worse than not to have received him, his being 
received in this way. Therefore he worships them, therefore he welcomes 
them with speech, therefore with a seat. For who would have hesitated, 
knowing that this work was done unto Him? "But we are not in a foreign 
land." If we will, we shall be able to imitate him. How many of the 
brethren are strangers? There is a common apartment, the Church, which we 
call the "Xenon." Be inquisitive (@@@perierga'zesthe), sit before the 
doors, receive those who come yourselves; though you may not wish to take 
them into your houses, at any rate in some other way (receive them), by 
supplying them with necessaries. "Why, has not the Church means" you will 
say? She has: but what is that to you? that they should be fed from the 
common funds of the Church, can that benefit you? If another man prays, 
does it follow that you are not bound to pray? Wherefore do you not say, 
"Do not the priests pray? then why should I pray? "But I," you will say, 
"give to him who cannot be received there." Give, though it be to that one: 
for what we are anxious for is this, that you should give at any rate. Hear 
what Paul says: "That it may relieve them that are widows indeed; and that 
the Church be not burdened." (1 Tim. v. 16.) Be it how you will, only do 
it. But I put it, not, "that the Church be not burdened," but, "that thou 
be not burdened;" for at this rate thou wilt do nothing, leaving all to the 
Church. This is why there is a common room set apart by the Church, that 
you may not say these things. "The Church," say you, "has lands,(3) has 
money, and revenues." And has she not charges? I ask; and has she not a 
daily expenditure? "No doubt," you will say. Why then do you not lend aid 
to her moderate means? I am ashamed indeed to say these things: however, I 
compel no man, if any one imagines what I am saying to be for gain. Make 
for yourself a guest-chamber in your own house: set up a bed there, set up 
a table there and a candlestick. (comp. 2 Kings iv. 10.) For is it not 
absurd, that whereas, if soldiers should come, you have rooms set apart for 
them, and show much care for them, and furnish them with everything, 
because they keep off from you the visible war of this world, yet strangers 
have no place where they might abide? Gain a victory over the Church. Would 
you put us to shame? This do: surpass us in liberality: have a room, to 
which Christ may come; say, "This is Christ's cell; this building is set 
apart for Him." Be it but an underground[1] chamber, and mean, He disdains 
it not. "Naked and a stranger," Christ goes about, it is but a shelter He 
wants: afford it, though but this. Be not uncompassionate, nor inhuman; be 
not so earnest in worldly matters, so cold in spiritual. Let also the most 
faithful of thy servants be the one entrusted with this office, and let him 
bring in the maimed, the beggars, and the homeless. These things I say to 
shame you. For ye ought indeed to receive them in the upper part of your 
house; but if ye will not do this, then though it be below, though but 
where thy mules are housed, and thy servants, there receive Christ. 
Perchance ye shudder at hearing this. What then, when ye do not even this? 
Behold, I exhort, behold, I bid you; let this be a matter to be taken up in 
earnest. But ye do not wish it thus, perhaps? Do it some other way. There 
are many poor men and poor women: set apart some one (of these) constantly 
to remain there: let the poor man be (thine inmate) though but as a guard 
to thy house: let him be to thee wall and fence, shield and spear. Where 
alms are, the devil dares not approach, nor any other evil thing. Let us 
not overlook so great a gain. But now a place is set apart for a chariot, 
and for litters (@@@basterni'ois) another; but for Christ Who is wandering, 
not even one! Abraham received the strangers in the place where he abode 
himself; his wife stood in the place of a servant, the guests in the place 
of masters. He knew not that he was receiving Christ; knew not that he was 
receiving Angels; so that had he known it, he would have lavished his whole 
substance. But we, who know that we receive Christ, show not even so much 
zeal as he did who thought that he was receiving men. "But they are 
impostors," you will say, "many of them, and unthankful." And for this the 
greater thy reward. when thou receivest for the sake of Christ's name. For 
if thou knowest indeed that they are impostors, receive them not into thy 
house: but if thou dost not know this, why dost thou accuse them lightly? 
"Therefore I tell them to go to the receiving house." But what kind of 
excuse is there for us, when we do not even receive those whom we know, but 
shut our doors against all? Let our house be Christ's general receptacle: 
let us demand of them as a reward, not money, but that they make our house 
the receptacle for Christ; let us run about everywhere, let us drag them 
in, let us seize our booty: greater are the benefits we receive than what 
we confer. He does not bid thee kill a calf: give thou bread to the hungry, 
raiment to the naked, shelter to the stranger. But that thou mayest not 
make this thy pretext, there is a common apartment, that of the Church; 
throw thy money into that, and then thou hast received them: since 
(Abraham) there had the reward of those things also which were done by his 
servants. "He gave the calf to a young man, and he hasted to dress it." 
(Gen. xviii. 7.) So well trained were his servants also! They ran, and 
murmured not as ours do: for he had made them pious. He drew them out to 
war, and they murmured not: so well disciplined were they. (Gen. xiv. 14.) 
For he had equal care for all as for himself: he all but said as Job did, 
"We were alike formed in the same womb." (Job xxxiii. 6.) Therefore let us 
also take thought for their salvation, and let us make it our duty to care 
for our servants, that they may be good; and let our servants also be 
instructed in the things pertaining to God. Then will virtue not be 
difficult to us, if we train them orderly. Just as in war, when the 
soldiers are well-disciplined, the general carries on war easily, but the 
contrary happens, when this is not so; and when the sailors too are of one 
mind, the pilot easily handles the rudder-strings; so here likewise. For 
say now, if thy servants have been so schooled, thou wilt not be easily 
exasperated, thou wilt not have to find fault, wilt not be made angry, wilt 
not need to abuse them. It may be, thou wilt even stand in awe of thy 
servants, if the), are worthy of admiration, and they will be helpers with 
thee, and will give thee good counsel. But from all these shall all things 
proceed that are pleasing to God, and thus shall the whole house be filled 
with blessing, and we, performing things pleasing to God, shall enjoy 
abundant succor from above, unto which may we all attain, through the grace 
and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy 
Ghost, together be glory, might, honor, now and ever, world without end. 
Amen.

HOMILY XLVI: ACTS XXI. 18, 19.

And the day following Paul went in with us unto James: and all the elders 
were present. And when he had saluted them, he declared particularly what 
things God had wrought among the Gentiles by his ministry."  THIS was the 
Bishop of Jerusalem; and to him (Paul) is sent on an earlier occasion. This 
(James) was brother of the Lord; a great and admirable man. (To him, it 
says,) "Paul entered in with us." Mark the (Bishop's) unassuming behavior: 
"and the elders" (were present). Again Paul relates to them the things 
relating to the Gentiles, not indulging in vainglory, God forbid, but 
wishing to show forth the mercy of God, and to fill them with great joy. 
(ch. xv.) See accordingly: "when they heard it," it says, "they glorified 
God,"--not praised nor admired Paul: for in such wise had he narrated, as 
referring all to Him-- "and said unto him, Thou seest, brother, how many 
thousands of Jews there are which believed." Observe with what modest 
deference they too speak: "they said to him:" not (James) as Bishop 
discourses authoritatively, but they take Paul as partner with them in 
their view; "Thou seest, brother:" as though immediately and at the outset 
apologizing for themselves, and saying, "We did not wish this. Seest thou! 
the necessity of the thing? 'how many thousands,' say they, 'of Jews there 
are which' have come together." And they say not, "how many thousands we 
have made catechumens," but, "there are. And these," say they, "are all 
zealous for the law." (v. 20.) Two reasons--the number of them, and their 
views. For neither had they been few, would it have been right to despise 
them: nor, if they were many and did not all cling to the law, would there 
have been need to  make much account of them. Then also a  third cause is 
given: "And they all," it says,  "have been informed of thee "--they say 
not, "have heard," but @@@kathchh'thhsan, that is, so they  have believed, 
and have been taught, "that thou teachest apostasy from Moses to all the  
Jews which are among the Gentiles, by telling  them not to circumcise their 
children, neither  to walk after the customs." (v. 21.) "What is it 
therefore? the multitude must needs come together: for they will hear that 
thou art come. Do therefore this that we say to thee" (v. 22, 23): they say 
these things as advising, not as commanding. "We have four men which have a 
vow on them ;them take, and purify thyself with them, and be at charges 
with them." Make thy defence in act, not in word--" that they may shave 
themselves," it says, "and all may know that those things, whereof they 
were informed concerning thee, are nothing; but that thou thyself also 
walkest orderly, and keepest the law" (v. 23, 24): they say not, 
"teachest," but, of superabundance, "that thou thyself also keepest the 
law." For of course not this was the matter of chief interest, whether he 
did not teach others, but, that he did himself observe the law. "What then" 
(he might say), "if the Gentiles should learn it? I shall injure them." How 
so? say they, seeing that even we, the teachers of the Jews, have sent unto 
them. "As touching the Gentiles which believe, we have, written and 
concluded that they observe no such thing, save only that they keep 
themselves from things offered to idols, and from blood, and from 
strangled, and from fornication." (v. 25.) Here with a kind of remonstrance 
(@@@entreptikw^s), As "we," say they, commanded them, although we are 
preachers to the Jews, so do thou, although a preacher to the Gentiles, 
cooperate with us. Observe Paul: he does not say, "Well, but I can bring 
forward Timothy, whom I circumcised: well, but I can satisfy them by what I 
have to say (of myself) :" but he complied, and did all: for in fact thus 
was it expedient (to do).[*] For it was one thing to take (effectual) 
measures for clearing himself, and another to have done these things 
without the knowledge of any (of the parties). It was a step open to no 
suspicion, the fact of his even bearing the expenses. "Then Paul took the 
men, and the next day purifying himself with them entered into the temple, 
signifying the accomplishment of the days of purification, until that an 
offering should be offered for every one of them." (v. 26.) "Signifying," 
@@@diagge'llwn, i.e. @@@kata'ggellwn, publicly notifying: so that it was he 
who made himself conspicuous. "And when the seven days were about to be 
completed, the Jews from Asia"--for (his arrival) most keeps times with 
theirs[1]--"when they saw him in the temple, stirred up all the people, and 
laid hands on him, crying out, Men of Israel, help: This is the man, that 
teacheth all men everywhere against the people, and the law, and this 
place: and further brought Greeks also into the temple, and hath polluted 
this holy place." (v. 27, 28.) Mark their habitual conduct, how turbulent 
we everywhere find it, how men who with or without reason make a clamor in 
the midst.[2] "For they had seen before with him in the city Trophimus an 
Ephesian, whom they supposed that Paul had brought into the temple. And all 
the city was moved, and the people ran together: and they took Paul, and 
drew him out of the temple and forthwith the doors were shut," (v. 29, 30.) 
"Men of Israel," it says, "help: this is the man that (teaches) against the 
people, and the law, and this place."--the things which most trouble them, 
the Temple and the Law. And Paul does not tax the Apostles with being the 
cause of these things to him. "And they drew him," it says, "out of the 
Temple: and the doors were shut." For they wished to kill him; and 
therefore were dragging him out, to do this with greater security. "And as 
they went about to kill him, tidings came unto the tribune of the cohort, 
that all Jerusalem was in an uproar. Who immediately took soldiers and 
centurions, and ran down unto them: and when they saw the tribune and the 
soldiers, they left beating of Paul. Then the tribune came near, and took 
him, and commanded him to be bound with two chains; and demanded who he 
was, and what he had done. And some cried one thing, some another, among 
the multitude." (v. 31-34.) But the tribune having come down delivered him, 
and "commanded him to be bound with two chains :" (hereby) appeasing the 
anger of the people. "And when he could not know the certainty for the 
tumult, he commanded him to be carried into the castle. And when he came 
upon the stairs, so it was, that he was borne of the Soldiers for the 
violence of the people. For the multitude of the people followed after, 
crying, Away with him!" (v. 34-36.) What means, "Away with him?" that is, 
what they say with us according to the Roman custom,  To the standards with 
him![8] "And as Paul was to be led into the castle, he said unto the 
tribune, May I speak unto thee?" (v. 37.) In the act of being borne along 
up the stairs, he requests to say something to the tribune: and observe how 
quietly he does it. "May I speak unto thee?" he says. "Who said, Canst thou 
speak Greek? Art thou not then that Egyptian, which before these days 
madest an uproar, and leddest out into the wilderness four thousand men 
that were murderers?" (v. 38.) For (this Egyptian) was a revolutionary and 
seditious person. With regard to this then Paul clears himself, and * *[4]

    (Recapitulation.) "Do therefore this that we say unto thee," etc. (v. 
23, 24.) He shows that it was not necessary to do this upon principle 
(@@@prohgoume'nws)--whence also they obtain his compliance--but that it was 
economy and condescension.[*] "As touching the Gentiles," etc. (v. 25.) 
Why, then, this was no hindrance to the preaching, seeing they themselves 
legislated for them to this effect. Why, then,[1] in his taking Peter to 
task he does not absolutely (@@@haplw^s) charge him with doing wrong: for 
precisely what he does on this occasion himself, the same does Peter on 
that occasion, (merely) holding his peace, and establishing his doctrine. 
(Gal. ii. 11.) And he says not, For why? it is not right to teach those 
among the Gentiles. "It is not enough to have not (so) preached there, but 
there was need also to do something more, that those may be persuaded that 
thou observest the law. The affair is one of condescension, be not 
alarmed." They do not advise him (to this course) sooner, until they have 
first spoken of the economy and the gain. "And besides, the doing this in 
Jerusalem, is a thing to be borne. 'Do thou this thing therefore' here, 
that it may be in thy power abroad to do the other." (b) "The next day," it 
says, "he took them" (v. 26): he deferred it not; for when there is economy 
in the case, this is the way of it. (a) "Jews from Asia having seen him," 
for it was natural that they were spending some days there, "in the 
Temple." (v. 27.) (c) Mark the economy (of Providence) that appeared (in 
this). (p. 279 note[1]) After the (believing) Jews had been persuaded 
(concerning him), then it is that those (Jews of Asia) set upon him in 
order that those (believing Jews) may not also set upon him. Help, say 
they, "ye men of Israel!" as though it were some (monster) difficult to be 
caught, and hard to be overcome, that has fallen into their hands. "All 
men," they say, "everywhere, he teaseth not to teach;" not here only. And 
then the accusation (is) more aggravated by the present circumstances. "And 
yet more," say they, "he has polluted the temple, having brought into it 
men who are Greeks." (v. 28.) And yet in Christ's time there "came up 
(Greeks) to worship" (John xii. 20): true, but here it speaks of Greeks who 
had no mind to worship. "And they seized Paul," etc. (v. 30-35.) They no 
longer wanted laws nor courts of justice: they also beat him. But he 
forbore to make his defence then; he made it afterward: with reason; for 
they would not even have heard him then. Pray, why did they cry, "Away with 
him?" (v. 36.) They feared he might escape them. Observe how submissively 
Paul speaks to the tribune. "May I speak unto thee? Then art not thou  that 
Egyptian?" (v. 37, 38.) This Egyptian, namely, was a cheat and impostor, 
and the devil expected to cast a cloud over (the Gospel) through him, and 
implicate both Christ and His Apostles in the charges pertaining to those 
(imposters): but he prevailed nothing, nay the truth became even more 
brilliant, being nothing defeated by the machinations of the devil, nay 
rather shining forth all the more. Since if there had not been impostors, 
and then these (Christ and His Apostles) had prevailed, perhaps some one 
might have laid hold upon this: but when those impostors did actually 
appear, this is the wonder. "In order," says (the Apostle), "that they 
which are approved may be made manifest." (1 Cor. xi. 19.) And Gamaliel 
says, "Before these days stood up Theudas."[2] Then let us not grieve that 
heresies exist, seeing that false Christs wished to attack even Christ both 
before this and after; with a view to throw Him into the shade, but on 
every occasion we find the truth shining out transparent. So it was with 
the Prophets: there were false prophets, and by contrast with these they 
shone the more: just as disease enhances health, and darkness light, and 
tempest calm. There is no room left for the Greeks to say that (our 
teachers) were impostors and mountebanks: for those (that were such) were 
exposed. It was the same in the case of Moses: God suffered the magicians, 
on purpose that Moses might not be suspected to be a magician: He let them 
teach all men to what length magic can go in making a fantastic show: 
beyond this point they deceived not, but themselves confessed their defeat. 
Impostors do us no harm, rather do us good, if we will apply our mind to 
the matter. What then, you will say, if we are partners with them in common 
estimation? The estimation is not among us, but with those who have no 
judgment. Let not us greatly care for the estimation of the many, nor mind 
it more than needs. To God we live, not to men: in heaven we have our 
conversation, not on earth: there lie the awards and the prizes of our 
labors, thence we look for our praises, thence for our crowns. Thus far let 
us trouble ourselves about men--that we do not give and afford them a 
handle against us. But if, though we afford none, those choose to accuse us 
thoughtlessly and without discrimination, let us laugh, not[1] weep. 
"Provide" thou "things honest before the Lord and before men" (2. Cor. 
viii. 21): if, though thou provide things honest, that man derides, give 
thyself no more concern (for that). Thou hast thy patterns in the 
Scriptures. For, saith he, "do I now persuade men or God?" (Gal. i. 10) and 
again, "We persuade men, but we are made manifest unto God." (2 Cor. v. 
11.) And Christ (spoke) thus of them that take offence: "Let them alone, 
they be blind guides of the blind (Matt. xv. 14); and again, "Woe unto you, 
when all men speak well of you" (Luke vi. 26): and again, "Let your works 
shine, that men may see, and glorify your Father which is in heaven." 
(Matt. v. 16.) And, "Whoso shall offend one of these little ones, it were 
better for him that a millstone were hanged about his neck, and he were 
drowned in the depths of the sea." (Matt. xviii. 6.) These sayings are not 
contrary, nay, they are exceedingly in accord. For when the offence is with 
us, then woe unto us, but when not with us, not so. And again, Woe to (that 
man) through whom "the name of God is blasphemed." (Rom. ii. 24.) How then 
if I do what is right in anything, but another blasphemes? That is nothing 
to me, but only to him: for through him (God) was blasphemed. "And how is 
it possible to do what is right in anything, and ,yet give a handle to the 
rest?" Whence will ye that. I bring examples--from present, or from old 
times? Not to be easily scared (@@@psophodeei^s), shall we speak to the 
very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: 
he judaized, and they were offended (p. 282, note[3]), but those had no 
right to be offended. He is said to have saluted both Nero's cupbearer and 
his concubine :[2] what, think ye, must they have said against him because 
of this? But they had no right to do so. Since, if he drew them to him 
for[3] loose living or any wicked acts, one might well be offended: but if 
in order to right living, what is there to be offended at? Let me mention 
something that happened to one of my acquaintance. The wrath of God once 
fell upon (a city), and he being very young (was) in the order of deacon. 
The bishop was absent at the time, and of the presbyters none took thought 
for the matter, but indiscriminately they caused in one night immense 
numbers[4] of people to be baptized all at once, and they did 
indiscriminately receive baptism, all of them ignorant of everything: these 
he took apart by a hundred or two hundred together, and discoursed to them, 
not upon any other subject, but only on the sacraments, so that the 
unbaptized also were not allowed to be present. Many thought he did this 
because he coveted rule. But he cared not for that: neither however did he 
continue the thing for a (longer) time, but immediately desisted. When 
then? Was he the cause of the scandal? I think not. For if indeed he had 
done this without cause, they might with reason have ascribed it to him: 
and so again, if he had continued to do so. For when aught of what is 
pleasing to God is hindered by another's taking offence, it is right to 
take no notice: but then is the time to mind it, when we are not forced 
because of him to offend God. For, say, if, while we are discoursing and 
putting drunkards to shame (@@@skwpto'ntwn), any one take offence--am I to 
give over speaking? Hear Christ say, "Will ye also go away?" (John vi. 67.) 
So then, the right thing is, neither to take no notice, nor to take too 
much, of the weakness of the many. Do we not see the physicians acting 
thus: how, when it may be done, they humor the whims of their patients, but 
when the gratification does harm, then they will not spare? Always it is 
good to know the right mean. Many reviled, because a certain beautiful 
virgin stayed, and they railed upon those who catechised (her). What then? 
Was it their duty to desist for that? By no means. For let us not look to 
this only, whether some be offended, but whether they are justly offended, 
and[5] so that it is no hurt to ourselves (to give way). "If meat," saith 
(Paul), "offend my brother, I will eat no meat as long as the world lasts." 
(1 Cor. viii. 13.) With reason: for the not eating did (him) no harm. If 
however it offend him, that I wish to renounce (@@@apota'xasqai) (the 
world), it is not right to mind him. And whom, you will ask, does this 
offend? Many, to my knowledge. When therefore the hindrance is a thing 
indifferent, let (the thing) be done[1]. Else, if we were to look only to 
this, many are the things we have to desist from: just as, on the other 
hand, if we should despise (all objections), we have to destroy many 
(brethren). As in fact Paul also took thought beforehand concerning 
offence: "Lest," he says, "in this liberality which is administered by us:" 
for it was attended with no loss (to him) to obviate an ill surmise. But 
when we fall into such a necessity as that great evils should ensue through 
the other's taking offence[2] let us pay no heed to that person. He has to 
thank himself for it, and we are not now accountable, for it was not 
possible to spare him without hurt (to ourselves). Some were offended, 
because certain believers sat down to meat in (heathen) temples. It was not 
right to sit down: for no harm came of this (their not doing it). They were 
offended, because Peter ate with the Gentiles. But he indeed spared them, 
but (Paul)[3] not so. On all occasions it behooves us in following the laws 
of God to take great pains that we give no matter of offence; that both 
ourselves may not have to answer for it, and may have mercy vouchsafed us 
from God, by the grace and loving-kindness of His only-begotten Son, with 
Whom to the Father and Holy Ghost together be glory, dominion, honor, now 
and ever, world without end. Amen.

HOMILY XLVII: ACTS XXI. 39, 40.

"But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a 
citizen of no mean city: and I beseech thee, suffer me to speak unto the 
people. And when he had given him license, Paul stood on the stairs, and 
beckoned with the hand unto the' people. And when there was made a great 
silence, he spake unto them in the Hebrew tongue, saying."

    Observe how, when he discourses to those that are without, he does not 
decline availing himself of the aids afforded by the laws. Here he awes the 
tribune by the name of his city. And again, elsewhere he said, "Openly, 
uncondemned, Romans as we are, they have cast us into prison." (ch. xix. 
37.) For since the tribune said, "Art thou that Egyptian?" he immediately 
drew him off from that surmise: then, that he may not be thought to deny 
his nation, he says at once, "I am a Jew:" he means his religion? (b) What 
then? he did not deny (that he was a Christian): God forbid: for he was 
both a Jew and a Christian, observing what things he ought: since indeed 
he, most of all men, did obey the law: (a) as in fact he elsewhere calls 
himself, "Under the law to Christ." (I Cor. ix. 21.) What is this, I pray? 
(c) The man[5] that believes in Christ. And when discoursing with Peter, he 
says: "We, Jews by nature.--But I beseech thee, suffer me to speak unto the 
people." (Gal. ii. 15.) And this is a proof, that he does not speak lies, 
seeing he takes all as his witnesses. Observe again how mildly he speaks. 
This again is a very strong argument that he is chargeable with no crime, 
his being so ready to make his defence, and his wishing to come to 
discourse with the people of the Jews. See a man well-prepared 
(@@@tetagme'non @@@a'ndra)!--Mark the providential ordering of the thing: 
unless the tribune had come, unless he had bound him, he would not have 
desired to speak for his defence, he would not have obtained the silence he 
did. "Standing on the stairs." Then there was the additional facility 
afforded by the locality, that he should have a high place to harangue them 
from--in chains too! What spectacle could be equal to this, to see Paul, 
bound with two chains, and haranguing the people! (To see him,) how he was 
not a whit perturbed, not a whit confused; how, seeing as he did so great a 
multitude all hostility against him, the ruler standing by, he first of all 
made them desist from their auger: then, how prudently (he does this). Just 
what he does in his Epistle to the Hebrews, the same he does here: first he 
attracts them by the sound of their common mother tongue: then by his 
mildness itself. "He spake unto them," it says, "in the Hebrew tongue, 
saying, Men, brethren, and fathers, hear ye my defence which I make now 
unto you." (ch. xxii. 1.) Mark his address, at once so free from all 
flattery, and so expressive of meekness. For he says not, "Masters," nor 
"Lords," but, "Brethren," just the word they most liked: "I am no alien 
from. you," he says, nor "against you." "Men," he says, "brethren, and 
fathers:" this, a term of honor, that of kindred. "Hear ye," says he, "my"-
-he says not, "teaching," nor "harangue," but, "my defence which I now make 
unto you." He puts himself in the posture of a suppliant. "And when they 
heard that he spake in the Hebrew tongue to them, they kept the more 
silence." (v. 2.) Do you observe how the using the same tongue subdued 
them? In fact, they had a sort of awe for that language. Observe also how 
he prepares the way for his discourse, beginning thus: "I am verily a man 
which am a Jew, born in Tarsus, a city in Cihcia, yet brought up in this 
city at the feet of Gamaliel, and taught according to the perfect manner of 
the law of the fathers, and was zealous toward God, as ye all are this 
day." (v. 3.) "I am a man," he says, "which am a Jew:" which thing they 
liked most of all to hear; "born in Tarsus, a city of Cilicia." That they 
may not again think him to be of another nation, he adds his religion: "but 
brought up in this city." (p. 282, note[1].) He shows how great was his 
zeal for the worship, inasmuch as having left his native city, which was so 
great and so remote too, he chose to be brought up here for the Law's sake. 
See how from the beginning he attached himself to the law.[*] But this he 
says, not only to defend himself to them, but to show that not by human 
intent was he led to the preaching of the Gospel, but by a Divine power: 
else, having been so educated, he would not have suddenly changed. For if 
indeed he had been one of the common order of men, it might have been 
reasonable to suspect this: but if he was of the number of those who were 
most of all bound by the law, it was not likely that he Should change 
lightly, and without strong necessity. But perhaps some one may say: "To 
have been brought up here proves nothing: for what if thou camest here for 
the purpose of trading, or for some other cause?" Therefore he says, "at 
the feet of Gamaliel:" and not simply, "by Gamaliel," but "at his feet," 
showing his perseverance, his assiduity, his zeal for the hearing, and his 
great reverence for the man. "Taught according to the perfect manner of the 
law of the fathers." Not simply, "the law," but "the law of the fathers;" 
showing that he was such from the beginning, and not merely one that knew 
the Law. All this seems indeed to be spoken on their side, but in fact it 
told against them, since he, knowing the law, forsook it. "Yes: but what if 
thou didst indeed know the law accurately, but dost not vindicate it, no, 
nor love it?" "Being a zealot," he adds: not simply (one that knew it). 
Then, since it was a high encomium he had passed upon himself, he makes it 
theirs as well as his, adding, "As ye all are this day." For he shows that 
they act not from any human object, but from zeal for God; gratifying them, 
and preoccupying their minds, and getting a hold upon them in a way that 
did no harm. Then he brings forward proofs also, saying, "and I persecuted 
this way unto the death, binding and delivering into prisons both men and 
women. As also the high priest doth bear me witness, and all the estate of 
the elders" (v. 4, 5): "How does this appear." As witnesses he brings 
forward the high-priest himself and the eiders. He says indeed, "Being a 
zealot, as ye" (Hom. xix. p. 123): but he shows by his actions, that he 
went beyond them. "For I did not wait for an opportunity of seizing them: I 
both stirred up the priests, and undertook journeys: I did not confine my 
attacks, as ye did, to men, I extended them to women also: "both binding, 
and casting into prisons both men and women." This testimony is 
incontrovertible; the (unbelief) of the Jews (is left) without excuse. See 
how many witnesses he brings forward, the elders, the high-priest, and 
those in the city. Observe his defence, how it is not of cowardly fear (for 
himself, that he pleads), no, but for teaching and indoctrination. For had 
not the hearers been stones, they would have felt the force of what he was 
saying. For up to this point he had themselves as witnesses: the rest, 
however, was without witnesses: "From whom also I received letters unto the 
brethren, and went to Damascus, to bring them which were there bound unto 
Jerusalem, for to be punished. And it came to pass, that, as I made my 
journey, and was come nigh unto Damascus about noon, suddenly there shone 
from heaven a great light round about me. And I fell unto the ground, and 
heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I 
answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, 
Whom thou persecutest." (v. 6, 7, 8.) Why then, these very things ought to 
have been held worthy of credit, from those that went before: otherwise he 
would not have undergone such a revolution. How if he is only making a fine 
story of it, say you? Answer me, Why did he suddenly fling away all this 
zeal? Because he looked for honor? And yet he got just the contrary. But an 
easy life, perhaps? No, nor that either. Well but something else? Why it is 
not in the power of thought to invent any other object. So then, leaving it 
to themselves to draw the inference, he narrates the facts. "As I came 
nigh," he says, "unto Damascus, about noonday." See how great was the 
excess of the light. What if he is only making a fine story, say you? Those 
who were with him are witnesses, who led him by the hand, who saw the 
light. "And they that were with me saw indeed the light, and were afraid; 
but they heard not the voice of Him that spake to me." (v. 9.) But in 
another place he says, "Hearing the voice, but seeing no man." (Acts ix. 
7.) It is not at variance: no, there were two voices, that of Paul and the 
Lord's voice: in that place, the writer means Paul's voice (Horn. xix. P. 
124, note[2]); as in fact (Paul) here adds, "The voice of Him that spake 
unto me. Seeing no man:" he does not say, that they did not see the light: 
but, "no man," that is, "none speaking," And good reason that it should be 
so, since it behooved him alone to have that voice vouchsafed unto him. For 
if indeed they also had heard it, (the miracle) would not have been so 
great. Since persons of grosser minds are persuaded more by sight, those 
saw the light, and were afraid. In fact, neither did the light take so much 
effect on them, as it did on him: for it even blinded his eyes: by that 
which befel him, (God) gave them also an opportunity of recovering their 
sight, if they had the mind. It seems to me at least, that their not 
believing was providentially ordered, that they might be unexceptionable 
witnesses. "And he said unto me" it says, "I am Jesus of Nazareth, Whom 
thou persecutest." (comp. ch. ix. 5.) Well is the name of the city 
(Nazareth) also added, that they might recognize (the Person): moreover, 
the Apostles also spoke thus. (ch. ii. 22; iv. 10; x. 38.) And Himself bore 
witness, that they were persecuting Him. "And they that were with me saw 
indeed the light, and were afraid, but they heard not the voice of Him that 
spake to me. And I said, What shall I do, Lord? And the Lord said unto me, 
Arise, and go into Damascus; and there it shall be told thee of all things 
which are appointed for thee to do. And when I could not see for the glory 
of that light, being led by the hand of them that were with me, I came into 
Damascus. And one Ananias, a devout man according to the law, having a good 
report of all the Jews which dwelt there, came unto me, and stood, and said 
unto me, Brother Saul, receive thy sight. And the same hour I looked up 
upon him. Enter into the city," it says, "and there it shall be spoken to 
thee of all that is appointed for thee to do." (v. 10-13.) Lo! again 
another witness. And see how unexceptionable he makes him also. "And one 
Ananias," he says, "a devout man according to the law,"--so far is it from 
being anything alien!--"having a good report of all the Jews that dwelt" 
(there). "And I in the same hour received sight." Then follows the 
testimony borne by the facts. Observe how it is interwoven, of persons and 
facts; and the persons, both of their own and of aliens: the priests, the 
elders, and his fellow-travellers: the facts, what he did and what was done 
to him: and facts bear witness to facts, not persons only. Then Ananias, an 
alien;[1] then the fact itself, the recovery of sight; then a great 
prophecy. "And he said, The God of our fathers hath chosen thee, that thou 
shouldest know His will, and see That Just One." (v. 14.) It is well said, 
"'Of the fathers," to show that they were not Jews, but aliens from the 
law, and that it was not from zeal (for the law) that they were acting. 
"That thou shouldest know HIs will." Why then His will is this. See how in 
the form of narrative it is teaching. "And see That Just One, and hear the 
voice of His mouth. For thou shall be His witness unto all men of what thou 
hast seen and heard. And see," he says, "that Just One." (v. 15.) For the 
present he says no more than this: if He is Just, they are guilty. "And 
hear the voice of His mouth." See how high he raises the fact! "For thou 
shall be His witness--for this, because thou wilt not betray the sight and 
hearing (i.e. "prove false to")--" both of what thou hast seen, and of what 
thou hast heard:" by means of both the senses he claims his faith, fulness-
-"to all men. And now why tarriest thou? arise, and be baptized, and wash 
away thy sins, calling on His name." (v. 16.) Here it is a great thing he 
has uttered. For he said not, "Be baptized in His name:" but, "calling on 
the name of Christ." It shows that He is God: since it is not lawful to 
"call upon" any other, save God. Then he shows also, that he himself was 
not compelled: for, "I said," says he, "What must I do?" Nothing is (left) 
without witness: no; he brings forward the witness of a whole city, seeing 
they had beheld him led by the hand. But see the prophecy fulfilled. "To 
all men," it is said. For he did become a witness to Him, and a witness as 
it ought to be; by what he suffered, by what he did, and by what he said. 
Such witnesses ought we also to be, and not to betray the things we have 
been entrusted withal: I speak not only of doctrines, but also of the 
manner of life. For observe: because he had seen, because he had heard, he 
bears witness to all men, and nothing hindered him. We too bear witness 
(Mod. text "have heard") that there is a Resurrection and numberless good 
things: we are bound to bear witness of this to all men. "Yes, and we do 
bear witness," you will say, "and do believe." How; when ye act the 
contrary? Say now: if any one should call himself a Christian, and then 
having apostatized should hold with the Jews, would this testimony suffice? 
By no means: for men would desire the testimony which is borne by the 
actions. Just so, if we say that there is a Resurrection and numberless 
good things, and then despise those things and prefer the things here, who 
will believe us? Not what we say, but what we do, is what all men look to. 
"Thou shalt be a witness," it says, "unto all men:" not only to the 
friendly, but also to the unbelievers: for this is what witnesses are for; 
not to persuade those who know, but those who know not. Let us be 
trustworthy witnesses. But how shall we be trustworthy? By the life we 
lead. The Jews assaulted him: our passions assault us, bidding us abjure 
our testimony. But let us not obey them: we are witnesses from God. 
(Christ) is judged that He is not God:[1] He has sent us to bear witness to 
Him. Let us bear witness and persuade those who have to decide the point: 
if we do not bear witness, we have to answer for their error also. But if 
in a court of justice, where worldly matters come in question, nobody would 
receive a witness full of numberless vices, much less here, where such (and 
so great) are the matters to be considered. We say, that we have heard 
Christ, and that we believe the things which He has promised: Show it, say 
they, by your works: for your life bears witness of the contrary--that ye 
do not believe. Say, shall we look at the money-getting people, the 
rapacious, the covetous? the people that mourn and wail, that build and 
busy themselves in all sorts of things, as though they were never to die? 
"Ye do not believe that ye shall die, a thing so plain and evident: and how 
shall we believe you when ye bear witness?" For there are, there are many 
men, whose state of mind is just as if they were not to die. For when in a 
lengthened old age they set about building and planting, when will they 
take death into their calculations? It will be no small punishment to us 
that we were called to bear witness, but were not able to bear witness of 
the things that we have seen. We have seen Angels with our eyes, yea, more 
clearly than those who have (visibly) beheld them. We shall be (Mud. text 
"Then let us be") witnesses to Christ: for not those only are "martyrs," 
(or witnesses, whom we so call), but ourselves also. This is why they are 
called martyrs, because when bidden to abjure (the faith), they endure all 
things, that they may speak the truth: and we, when we are bidden by our 
passions to abjure, let us not be overcome. Gold saith: Say that Christ is 
not Christ. Then listen not to it as to God, but despise its biddings. The 
evil lusts[2] "profess that they know God, but in works they deny Him." 
(Tit. i. 16.) For this is not to witness, but the contrary. And indeed that 
others should deny, (Him) is nothing wonderful: but that we who have been 
called to bear witness should deny Him, is a grievous and a heinous thing: 
this of all things does the greatest hurt to our cause. "It shall be to 
(your)selves for a testimony." (Luke xxi. 13), He saith: but (this is) when 
we ourselves stand to it firmly. If we would all bear witness to Christ, we 
should quickly persuade the greater number of the heathen. It is a great 
thing, my beloved, the life (one leads). Let a man be savage as a beast, 
let him openly condemn thee on account of thy doctrine,[1] yet he secretly 
approves, yet he will praise, yet he will admire. For say, whence can an 
excellent life proceed? From no source, except from a Divine Power working 
in us. "What if there be heathen also of such a character?" If anywhere any 
of them be such, it is partly from nature, partly from vainglory. Wilt thou 
learn what a brilliancy there is in a good life, what a force of persuasion 
it has? Many of the heretics have thus prevailed, and while their doctrines 
are corrupt, yet the greater part of men out of reverence for their 
(virtuous) life did not go on to examine their doctrine: and many even 
condemning them on account of their doctrine, reverence them on account of 
their life: not rightly indeed, but still so it is, that they do thus feel 
(towards them). This has brought slanders on the awful articles of our 
creed, this has turned everything upside down, that no one takes any 
account of good living: this is a mischief to the faith. We say that Christ 
is God; numberless other arguments we bring forward, and this one among the 
rest, that He has persuaded all men to live rightly: but this is the case 
with few. The badness of the life is a mischief to the doctrine of the 
Resurrection, to that of the immortality of the soul, to that of the 
Judgment: many other (false doctrines) too it draws on with itself, fate, 
necessity, denial of a Providence. For the soul being immersed in 
numberless vices, by way of consolations to itself tries to devise these, 
that it may not be pained in having to reflect that there is a Judgment, 
and that virtue and vice lie in our own power. (Such a) life works 
numberless evils, it makes men beasts, and more irrational than beasts: for 
what things are in each several nature of the beasts, these it has often 
collected together in one man, and turned everything upside down. This is 
why the devil has brought in the doctrine of Fate: this is why he has said 
that the world is without a Providence (Hom. ii. p. 15): this is why he 
advances his hypothesis of good natures, and evil natures, and his 
hypothesis of evil (uncreated and) without beginning, and material (in its 
essence): and, in short, all the rest of it, that he may ruin our life. For 
it is not possible for a man who is of such a life either to recover 
himself from corrupt doctrines, or to remain in a sound faith: but of 
inevitable necessity he must receive all this. For I do not think, for my 
part, that of those who do not live aright, there could be easily found any 
who do not hold numberless satanical devices--as, that there is a nativity 
(or birth-fate) (@@@ge'nesis), that things happen at random, that all is 
hap-hazard and chance-medley. Wherefore I beseech you let us have a care 
for good living, that we may not receive evil doctrines. Cain received for 
punishment that he should be (ever) groaning and trembling. (Gen. iv. 14.) 
Such are the wicked, and being conscious within themselves of numberless 
bad things, often they start out of their sleep, their thoughts are full of 
tumult, their eyes full of perturbation; everything is fraught for them 
with misgivings, everything alarms them, their soul is replete with 
grievous expectation and cowardly apprehension, contracted with impotent 
fear and trembling. Nothing can be more effeminate than such a soul, 
nothing more inane.[2] Like madmen, it has no self-possession. For it were 
well for it that in the enjoyment of calm and quiet it were enabled to take 
knowledge of its proper nobility. But when all things terrify and throw it 
into perturbation, dreams, and words, and gestures, and forebodings, 
indiscriminately, when will it be able to look into itself, being thus 
troubled and amazed? Let us therefore do away with its fear, let us break 
asunder its bonds. For were there no other punishment, what punishment 
could exceed this--to be living always in fear, never to have confidence, 
never to be at ease? Therefore knowing these things assuredly, let us keep 
ourselves in a state of calm and be careful to practise virtue, that 
maintaining both sound doctrines and an upright life, we may without 
offence pass through this life present, and be enabled to attain unto the 
good things which God hath promised to them that love Him, through the 
grace and mercy of His only-begotten Son, with Whom to the Father and the 
Holy Ghost together be glory, might, honor, now and ever, world without 
end. Amen.

HOMILY XLVIII: ACTS XXII. 17-20.

"And it came to pass, that, when I was come again to Jerusalem, even while 
I prayed in the temple, I was in a trance; and saw him saying unto me, Make 
haste, and get thee quickly out of Jerusalem: for they will not receive thy 
testimony concerning me. And I said, Lord, they know that I imprisoned and 
beat in every synagogue them that believed on thee: and when the blood of 
thy martyr Stephen was shed, I also was standing by, and consenting unto 
his death, and kept the raiment of them that slew him."

    SEE how he thrusts himself (into danger), I came, he says, after that 
vision, "to Jerusalem. I was in a trance," etc. Again, this is without 
witness: but observe, the witness follows from the result. He said, "They 
will not receive thy testimony:" they did not receive it. And yet from 
calculations of reason the surmise should have been this, that they would 
assuredly receive him. For I was the man that made war upon the Christians: 
so that they ought to have received him. Here he establishes two things: 
both that they are without excuse, since they persecuted him contrary to 
all likelihood or calculation of reason; and, that Christ was God, as 
prophesying things contrary to expectation, and as not looking to past 
things, but fore-knowing the things to come. How then does He say, "He 
shall bear My name before the Gentiles and kings and children of Israel?" 
(Acts ix. 15.) Not, certainly persuade. Besides which, on other occasions 
we find the Jews were persuaded, but here they were not. Where most of all 
they ought to have been persuaded, as knowing his former zeal (in their 
cause), here they were not persuaded. "And when the blood of Thy martyr 
Stephen," etc. See where again his discourse terminates, namely, in the 
forcible main point (@@@eis @@@to` @@@ischuro`n @@@kepha'laion): that it 
was he that persecuted, and not only persecuted but killed, nay, had he ten 
thousand hands (@@@muri'ais @@@chersi`n @@@anairw^n) would have used them 
all to kill Stephen. He reminded them of the murderous spirit heinously 
indulged (by him and them).  Then of course above all they would not endure  
him, since this convicted them; and truly the  prophecy was having its 
fulfilment: great the zeal, vehement the accusation, and the Jews  
themselves witnesses of the truth of Christ! "And he said unto me, Depart: 
for I will send thee far hence unto the Gentiles. And they gave him 
audience unto this word, and then lifted up their voices, and said, Away 
with such a fellow from the earth: for it is not fit that he should live." 
(v. 21, 22.) The Jews[1] would not endure to hear out all his harangue,[*] 
but excessively fired by their wrath, they shouted, it says, "Away with 
him; for it is not fit that he should live. And as they cried out, and cast 
off their clothes, and threw dust into the air, the tribune commanded him 
to be brought into the castle, and bade that be should be examined by 
scourging; that he might know wherefore they cried so against him." (v. 23, 
24.) Whereas both the tribune ought to have examined whether these things 
were so--yes, and the Jews themselves too --or, if they were not so, to 
have ordered him to be scourged, he "bade examine him by scourging, that he 
might know for what cause they so clamored against him." And yet he ought 
to have learnt from those clamorers, and to have asked whether they laid 
hold upon aught of the things spoken: instead of that, without more ado he 
indulges his arbitrary will and pleasure, and acts with a view to gratify 
them: for he did not look to this, how he should do a righteous thing, but 
only how he might stop their rage unrighteous as it was. "And as they bound 
him with thongs, Paul said unto the centurion that stood by, Is it lawful 
for you to scourge a man that is a Roman and uncondemned?" (v. 25.) Paul 
lied not, God forbid: for he was a Roman.[1] if there was nothing else, he 
would have been afraid (to pretend this), lest he should be found out, and 
suffer a worse punishment. (See Sueton. Vit. Claud. § 25.) And observe he 
does not say it peremptorily (@@@haplw^s), but, "Is it lawful for you?" The 
charges brought are two, both its being without examination, and his being 
a Roman. They held this as a great privilege, at that time: for they say 
that (it was only) from the time of Hadrian that all[2] were named Romans, 
but of old it was not so. He would have been contemptible had he been 
scourged: but as it is, he puts them into greater fear (than they him). Had 
they scourged him, they would also have dismissed[3] the whole matter, or 
even have killed him; but as it is, the result is not so. See how God 
permits many (good results) to be brought about quite in a human way, both 
in the case of the Apostles and of the rest (of mankind). Mark how they 
suspected the thing to be a pretext,[4] and that in calling himself a 
Roman, Paul lied: perhaps surmising this from his poverty. "When the 
centurion heard that, he went and told the tribune, saying, Take heed what 
thou doest: for this man is a Roman. Then the tribune came, and said unto 
him, Tell me, art thou a Roman? He said, Yea. And the tribune answered, 
With a great sum obtained I this freedom. And Paul said, But I was free 
born. Then straightway they departed from him which should have examined 
him: and the tribune also was afraid, after he knew that he was a Roman, 
and because he had bound him." (v. 26-29.)--"But I," he says, "was free 
born." So then his father also was a Roman. What then comes of this? He 
bound him, and brought him down to the Jews.[5] "On the morrow, because he 
would have known the certainty whereof he was accused of the Jews, he 
loosed him from his bands, and commanded the chief priests and all their 
council to appear, and brought Paul down, and set him before them." (v. 
30.) He discourses not now to the multitude, nor to the people. "And Paul, 
earnestly beholding the council, said, Men and brethren, I have lived in 
all good conscience before God until this day." (ch. xxiii. 1.) What he 
means is this: I am not conscious to myself of having wronged you at all, 
or of having done anything worthy of these bonds. What then said the high 
priest?[6] Right justly, and ruler-like, and mildly: "And the high priest 
Ananias commanded them that stood by him to smite him on the mouth. Then 
said Paul unto him, God shall smite thee, thou whited wall: for sittest 
thou to judge me after the law, and commandest me to be smitten contrary to 
the law? And they that stood by said, Revilest thou God's high priest? Then 
said Paul, I wist not, brethren,  that he was the high priest: for it is 
written, Thou shalt not speak evil of the ruler of thy people."[7] (v. 3-
5.) Because "I knew not that he was high priest." Some say, Why then does 
he defend himself as if it was matter of accusation, and adds, "Thou shalt 
not speak evil of the ruler of thy people?" For if he were not the ruler, 
was it right for no better reason than that to abuse (him or any) other? He 
says himself, "Being reviled, we bless; being persecuted, we suffer it" (1 
Cor. iv. 12); but here he does the contrary, and not only reviles, but 
curses.[8] They are the words of boldness, rather than of anger; he did not 
choose to appear in a contemptible light to the tribune. For suppose the 
tribune himself had spared to scourge him, only as he was about to be 
delivered up to the Jews, his being beaten by their servants would have 
more emboldened him: this is why Paul does not attack the servant, but the 
person who gave the order. But that saying, "Thou whited wall, and dost 
thou sit to judge me after the law?" (is) instead of, Being (thyself) a 
culprit: as if he had said, And (thyself) worthy of stripes without number. 
See accordingly how greatly they were struck with his boldness; for whereas 
the point was to have overthrown the whole matter, they rather commend 
him.(1) (infra, v. 9.) "For it is written," etc. He wishes to show that he 
thus speaks, not from fear, nor because (Ananias) did not deserve to be 
called this, but from obedience to the law in this point also. And indeed I 
am fully persuaded that he did not know that it was the high priest,(2) 
since he had returned now after a long interval, and was not in the habit 
of constant intercourse with the Jews; seeing him too in the midst among 
many others: for the high priest was no longer easy to be seen at a glance, 
there being many of them and diverse.(*) So, it seems to me, in this also 
he spoke with a view to his plea against them: by way of showing that he 
does obey the law; therefore he (thus) exculpates himself.

    (Recapitulation.) (b) But let us review what has been said. (a) "And 
when I was came again to Jerusalem," etc. (v. 17.) How was it,(3) that 
being a Jew, and there brought up and taught, he did not stay there? Nor 
did he abide there, unless he had a mind to furnish numberless occasions 
against him: everywhere just like an exile, fleeing about from place to 
place.(c) "While I prayed in the temple," he says, "it came to pass that I 
was in a trance." (To show) that it was not simply a phantom of the 
imagination, therefore "while he prayed" (the Lord) stood by him. And he 
shows that it was not from fear of their dangers that he fled, but because 
they would "not receive" his "testimony." (v. 18.) But why said he "They 
know I imprisoned?" (v. 19.) Not to gainsay Christ, but because he wished 
to learn this which was so contrary to all reasonable expectation. Christ, 
however, did not teach him (this),(4) but only bade him depart, and he 
obeys: so obedient is he. "And they lifted up their voices," it says, "and 
said, Away with him: it is not fit that this fellow should live." (v. 22.) 
Nay, ye are the persons not fit to live; not he, who in everything obeys 
God. O villains and murderers! "And shaking out their clothes," it says, 
"they threw dust into the air" (v. 23), to make insurrection more fierce, 
because they wished to frighten the governor. And observe; they do not say 
what the charge was, as in fact they had nothing to allege, but only think 
to strike terror by their shouting. "The tribune commanded," etc. and yet 
he ought to have learnt from the accusers, "wherefore they cried so against 
him. And as they bound him, etc. And the chief captain was afraid, after he 
learnt that he was a Roman." Why then it was no falsehood. "On the morrow, 
because he would know the certainty wherefore he was accused of the Jews, 
etc., he brought him down before the council." (v. 24-30.) This he should 
have done at the outset. He brought him in, loosed. This above all the Jews 
would not know what to make of.(5) "And Paul," it says, "earnestly 
beholding them." It shows his boldness, and how it awed them (@@@to` 
@@@entreptiko'n). "Then the high priest Ananias." etc.ch. xxiii. 1, 2.) 
Why, what has he said that was affronting? What is he beaten for? Why what 
hardihood, what shamelessness! Therefore (Paul) set him down (with a 
rebuke) "God shall smite thee thou whited wall." (v. 3.) Accordingly 
(Ananias) himself is put to a stand, and dares not say a word: only those 
about him could not bear Paul's boldness. They saw a man ready to die(1) * 
* * for if this was the case, (Paul) had but to hold his peace, and the 
tribune would have taken him, and gone his way; he would have sacrificed 
him to them. He both shows that he suffers willingly what he suffers, and 
thus excuses himself before them, not that he wished to excuse himself to 
them--since as for those, he even strongly condemns them--but for the sake 
of the people.(2) "Violating the law, commandest thou me to be beaten?" 
Well may he say so: for to kill a man who had done (them) no injury, and 
that an innocent person, was a violating of the law. For neither was it 
abuse that was spoken by him, unless one would call Christ's words abusive, 
when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto 
whited walls." (Matt. xxiii. 27.) True, you will say: but if he had said it 
before he had been beaten, it would have betokened not anger, but boldness. 
But I have mentioned the reason of this.(8) And (at this rate) we often 
find Christ Himself "speaking abusively" to the Jews when abused by them; 
as when He says, "Do not think that I will accuse you." (John v. 45.) But 
this is not abuse, God forbid. See, with what gentleness he addresses these 
men: "I wist not," he says, "that he was God's high priest" (v. 4, 5): and, 
(to show) that he was not dissembling he adds, "Thou shalt not speak evil 
of the ruler of thy people." He even confesses him to be still ruler. Let 
us also learn the gentleness also,(4) that in both the one and the other we 
may be perfect. For one must look narrowly into them, to learn what the one 
is and what the other: narrowly, because these virtues have their 
corresponding vices hard by them: mere forwardness passing itself off for 
boldness, mere cowardice for gentleness:(5) and need being to scan them, 
lest any person possessing the vice should seem to have the virtue: which 
would be just as if a person should fancy that he was cohabiting with the 
mistress, and not know that it was the servant--maid. What then is 
gentleness, and what mere cowardice? When others are wronged, and we do not 
take their part, but hold our peace, this is cowardice: when we are the 
persons ill-treated, and we bear it, this is gentleness. What is boldness? 
Again the same, when others are the persons for whom we contend. What 
forwardness? When it is in our own cause that we are willing to fight. So 
that magnanimity and boldness go together, as also (mere) forwardness and 
(mere) cowardice. For he that (does not) resent on his own behalf,(6) Will 
hardly but resent on behalf of others: and he that does not stand up for 
his own cause, will hardly fail to stand up for others. For when our 
habitual disposition is pure from passion, it admits virtue also. Just as a 
body when free from fever admits strength, so the soul, unless it be 
corrupted by the passions, admits strength. It betokens great strength, 
this gentleness; it needs a generous and a gallant soul, and one of 
exceeding loftiness, this gentleness. Or, think you, is it a small thing to 
suffer ill, and not be exasperated? Indeed one would not err if in speaking 
of the disposition to stand up for our neighbors, one should call it the 
spirit of manly courage. For he that has had the strength to be able to 
overcome so strong a passion (as this of selfishness), will have the 
strength to dare the attack on another. For instance, these are two 
passions, cowardice and anger: if thou have overcome anger, it is very 
plain that thou overcomest cowardice also: but thou gettest the mastery 
over anger, by being gentle: therefore (do so) with cowardice also, and 
thou wilt be manly. Again, if thou hast not got the better of anger, thou 
art become forward (and pugnacious); but not having got the better of this, 
neither canst thou get the better of fear; consequently, thou wilt be a 
coward too: and the case is the same as with the body; if it be weak, it is 
quickly overcome both by cold and heat: for such is the ill temperament, 
but the good temperament is able to stand all (changes). Again, greatness 
of soul is a virtue, and hard by it stands prodigality: economy is a 
virtue, the being a good manager; hard by it stands parsimony and meanness. 
Come, let us again collate and compare the virtues (with their vices). 
Well, then, the prodigal person is not to be called great-minded. How 
should he? The man who is overcome by numberless passions, how should he be 
great of soul? For this is not despising money; it is only the being 
ordered about by other passions: for just as a man, if he were at the beck 
and bidding of robbers to obey their orders, could not be free (so it is 
here). His large spending does not come of his contempt of money, but 
simply from his not knowing how to dispose of it properly: else, were it 
possible both to keep it and to lay it out on his pleasure, this is what he 
would like. But he that spends his money on fit objects, this is the man of 
high soul: for it is truly a high soul, that which is not in slavery to 
passion, which accounts money to be nothing. Again, economy is a good 
thing: for thus that will be the best manager, who spends in a proper 
manner, and not at random without management. But parsimony is not the same 
thing with this. For the former(1) indeed, not even when an urgent 
necessity demands, touches the principal of his money: but the latter will 
be brother to the former. Wells then, we will put together the man of great 
soul, and the prudent economist, as also the prodigal and the mean man: for 
both of these are thus affected from littleness of soul, as those others 
are (from the opposite). Let us not then call him high-souled, who simply 
spends, but him who spends aright: nor let us call the economical manager 
mean and parsimonious, but him who is unseasonably sparing of his money. 
What a quantity of wealth that rich man spent, "who was clothed in purple 
and fine linen?" (Luke xvi. 19.) But he was not high-souled: for his soul 
was possessed by an unmerciful disposition and by numberless lusts: how 
then should it be great? Abraham had a great soul, spending as he did for 
the reception of his guests, killing the calf, and, where need was, not 
only not sparing his property, but not even his life. If then we see a 
person having his sumptuous table, having his harlots and his parasites, 
let us not call him a man of a great mind, but a man of an exceedingly 
little mind. For see how many passions he is enslaved and subject to--
gluttony, inordinate pleasure, flattery: but him who is possessed by so 
many, and cannot even escape one of them, how can any one call magnanimous? 
Nay, then most of all let us call him little-minded, when he spends the 
most: for the more he spends, the more does he show the tyranny of those 
passions: for had they not excessively got the mastery over him, be would 
not have spent to excess. Again, if we see a person, giving nothing to such 
people as these, but feeding the poor, and succoring those in need, himself 
keeping a mean table--him let us call an exceedingly high-souled man: for 
it is truly a mark of a great soul, to despise one's own comfort, but to 
care for that of others. For tell me, if you should see a person despising 
all tyrants, and holding their commands of no account, but rescuing from 
their tyranny those who are oppressed and evil entreated; would you not 
think this a great man? So let us account of the man in this case also. The 
passions are the tyrant: if then we despise them, we shall be great: but if 
we rescue others also from them, we shall be far greater, as being 
sufficient not only for ourselves, but for others also. But if any one, at 
a tyrant's bidding, beat some other of his subjects, is this greatness of 
soul? No, indeed: but the extreme of slavery, in proportion as he is great. 
And now also there is set before us (@@@pro'keitai) a soul that is a noble 
one and a free: but this the prodigal has ordered to be beaten by his 
passions: the man then that beats himself, shall we call high-souled? By no 
means. Well then * *, but let us see what is greatness of soul, and what 
prodigality; what is economy, and what meanness; what is gentleness, and 
(what) dulness and cowardice; what boldness, and what forwardness: that 
having distinguished these things from each other, we may be enabled to 
passthis life) well-pleasing to the Lord, and to attain unto the good 
things promised, through the grace and mercy of our Lord Jesus Christ, to 
Whom be the glory for ever and ever. Amen.

HOMILY XLIX.(1) ACTS. XXIII. 6-8.

"But when Paul perceived that the one part were Sadducees, and the other 
Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, 
the son of a Pharisee: of the hope and resurrection of the dead I am called 
in question. And when he had so said, there arose a dissension between the 
Pharisees and the Sadducees: and the multitude was divided. For the 
Sadducees say that there is no resurrection, neither angel, nor spirit: but 
the Pharisees confess both."

    AGAIN he discourses simply as man, and he does not on all occasions 
alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a 
Pharisee:"(2) both in this, and in what comes after it, he wished to divide 
the multitude, which had an evil unanimity against him. And he does not 
speak a falsehood here either: for he was a Pharisee by descent from his 
ancestors. "Of the hope and resurrection of the dead I am called in 
question." For since they would not say for what reason they arraigned him, 
he is compelled therefore to declare it himself. "But the Pharisees," it 
says, "confess both." And yet there are three things: how then does he say 
both? "Spirit and Angel" is put as one.(3) When he is on their side, then 
they plead for him. "And there arose a great cry: and the scribes that were 
of the Pharisees' part arose, and strove, saying, We find no evil in this 
man: but" (what) "if a spirit has spoken to him, or an angel?"(4)(*) (v. 
9.) Why did they not plead for him before this? Do you observe, how, when 
the passions give way, the truth is discovered? Where is the crime, say 
they, if an angel has spoken to him, or a spirit? Paul gives them no handle 
against him. "And when there arose a great dissension, the tribune, fearing 
lest Paul should have been pulled in pieces of them, commanded the soldiers 
to go down, and to take him by force from among them, and to bring him into 
the castle." (v. 10.) The tribune is afraid of his being pulled in pieces, 
now that he has said that he is a Roman: and the matter was not without 
danger. Do you observe that Paul had a right to profess himself a Roman? 
Else, neither would (the tribune) have been afraid now. So it remains that 
the soldiers must bear him off by force. But when the wretches saw all to 
be without avail, they take the whole matter into their own hands, as they 
would fain have done before, but were prevented: and their wickedness stops 
nowhere, though it received so many checks: and yet how many things were 
providentially ordered, on purpose that they might settle down from their 
rage, and learn those things through which they might possibly recover 
themselves! But none the less do they set upon him. Sufficient for proof of 
his innocence was even this, that the man was saved when at the point to be 
pulled in pieces, and that with these so great dangers about him, he 
escaped them all. "And the night following the Lord stood by him, and said, 
Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so 
must thou bea