Homilies on Acts 30.1–30.4

[Lemma] “As they went out, they begged that … the next …” (Acts 13:42)

Did you see Paul’s good judgment? He was not only admired at the time, but he also put into them a desire for a second hearing, by speaking some seeds of truth without explaining them or following the argument through, so as to make them ready, and win them to himself, and not make them slacker by throwing everything into their souls all at once. He said, “Forgiveness of sins is proclaimed to you through this man,” but how, he did not make clear. After this the writer now mentions Paul first. Do you see how great their eagerness was? “They followed them,” it says. Why did he not baptize them at once? It was not the time; they had first to persuade them, so that they would remain firm. “And when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas, who, speaking to them, urged them to continue in the grace of God. The next sabbath almost the whole city gathered to hear the word of God. But when the Jews saw the crowds, they were filled with jealousy and contradicted what was spoken by Paul …” … wickedness being struck while it strikes at others. This made the apostles the more illustrious, that those men contradicted them. At first, then, the people invited them of their own accord, for which the Jews ought to have welcomed them; but they contradict. “And Paul and Barnabas spoke out boldly and said, ‘… of God; but since you thrust it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.’” Do you see how, when contended with, they extended the preaching the more, and gave themselves the more to the Gentiles, having made their defense and cleared themselves of blame before their own people? And he did not say, “You are unworthy,” but, “You judged yourselves unworthy,” making the word inoffensive. “Behold, we turn to the Gentiles. For so the Lord has commanded us: ‘I have set you to be a light for the Gentiles, that you may be for salvation to the end of the earth.’” For so that the Gentiles, on hearing this, might not be grieved, as though they were obtaining the good things only through the others’ obstinacy, he adds the prophecy, saying, “I have set you to be a light for the Gentiles, that you may be for salvation to the end of the earth.” “And when the Gentiles heard.” This made them too the more eager, that they themselves were enjoying what those others ought to have enjoyed on hearing it; and it stung those others the more. “And when the Gentiles heard,” he says, “they rejoiced and glorified the word of the Lord; and as many as were appointed to eternal life believed,” that is, set apart for God. See how he shows the speed of the benefit. “And the word of the Lord spread through the whole region,” that is, was carried abroad. As if he said, They did not stop at zeal, but added deeds too. See again how, while being persecuted, they bring about other great things through the jealousy of their persecutors; for it brought about their speaking boldly and their going to the Gentiles. And hear how: “And Paul and Barnabas spoke out boldly and said, ‘To you,’ he says, ‘it was necessary first …’” …

But see also the boldness exercised with measure; and rightly. For if Peter had to make his defense, much more did these need a defense, since no one had called them there. And by saying “first,” he showed that it was owed to the others too; and by saying “necessary,” he showed that it was necessary for those too. “But since you turn away,” he did not say, “Woe to you,” or, “You will be punished,” but, “We turn to the Gentiles.” Did you see how full of gentleness the boldness is? “But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution … from their district.” Do you see how much those who opposed the preaching achieved? Into what indecency they led those women? “But they shook off the dust from their feet against them and went to Iconium.” Here they now did the fearful thing which Christ commanded, saying, “And if anyone does not receive you, as you go out shake off the dust from your feet.” And they did not do this lightly, but when they were driven out by them. Yet not even this harmed the disciples; rather they held the more to the word. To show this he adds, “And the disciples were filled with joy and with the Holy Spirit.” For the teacher’s suffering does not check boldness, but makes the disciple more eager. “Now at Iconium it happened that they went together into the synagogue of the Jews and spoke in such a way that a great multitude of both Jews and Greeks believed.” Again they go into the synagogues. See how they did not become more timid, though they had said, “We turn to the Gentiles.” Yet, out of great abundance of spirit, they take away the Jews’ excuse. “So that,” he says, “a great multitude of both Jews and Greeks believed.” For it is likely that they spoke to them as they did to … “But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” From now on in the same way they stirred up the Gentiles as well, not being enough by themselves. Why then did they not leave the place? Because they were not being persecuted, but only fought against. “So they spent a long time there, speaking boldly in the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands.” This produced their boldness; or rather their own eagerness produced the boldness. That is why for a long time they work no signs at all; but the persuading of the hearers was the work of the signs. The boldness too contributed something. “But the people of the city were divided; some sided with the Jews, and some with the apostles.” The very division is no small ground of accusation. This was what Christ said: “I have not come to bring peace, but a sword.” “When an attempt was made by both Gentiles and Jews, with their rulers …” … Lystra and Derbe and the surrounding country, and there they were …

Again, as if on purpose, wishing to spread the preaching further after it had grown, they drive them out again. See how everywhere persecutions work great good, showing the persecutors defeated and the persecuted illustrious. For coming to Lystra, he works a great miracle, raising up the lame man, and with a loud voice; and hear how. “And a man in Lystra,” it says, “sat there, unable to use his feet, lame from his mother’s womb, who had never walked. This man heard Paul speaking. Paul, looking intently at him and seeing that he had faith to be made well, said with a loud voice, ‘Stand upright on your feet.’ And he leaped up and walked.” Why with a loud voice? So that the crowds might … by Paul; for this is the meaning of “heard.” Did you see his true philosophy? Nothing in his lameness hindered his eagerness, “seeing that he had faith to be made well.” He had already healed the man’s will; and yet with the others the opposite happened. For they were first healed in their bodies, and then cured in their souls; but this man not so. It seems to me that Paul looked into his soul. “And he leaped up,” it says, “and walked.” The leaping is proof of perfect health. “And when the crowds saw what Paul had done, they lifted up their voice, saying in Lycaonian, ‘The … ’ And they called Barnabas Zeus, and Paul Hermes, because he was the chief speaker. And the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates and wanted to sacrifice with the crowds.” But this was not yet clear; for they spoke in their own language, saying, “The gods have come down to us in the likeness of men”; that is why the apostles said nothing to them. But when they saw the garlands, then they went out and tore their garments. “But when the apostles heard … ‘Men, why are you doing this? We too are men of like nature with you.’” See them everywhere pure of glory, not only not seeking it, but even weeping when it is offered; just as Peter too said, “Why do you stare at us, as though by our own power or piety we had made him walk?” And these say the same. And Joseph said about the dreams, “Do not interpretations belong to God?” and Daniel likewise, “And to me it has been revealed, not through any wisdom that is in me.” And Paul says this everywhere, as when he says, “And who is sufficient for these things?” And again, “Not that we are sufficient of ourselves to reckon anything as coming from ourselves, but our sufficiency is from God.”

But let us look at what was said from the beginning. The crowds did not simply attach themselves to them; but how? “They begged that the same things be spoken to them again,” and showed their zeal by deeds. See them everywhere exhorting, not simply receiving the people, nor flattering … “they urged them to continue in the grace of God.” Why did the Jews not contradict before this? Because till then those who were persuading the people were quiet. Do you see that everywhere they were moved by passion? And they not only contradicted, but even blasphemed; for wickedness stops nowhere. But see the boldness. “To you,” he says, “it was necessary that the word be spoken first; but since you thrust it away.” Nothing insulting. This they did with the prophets too: “Do not prophesy to us,” they said. “But since you thrust it away,” he says, not us; for the insult you offer is not against us. For so that no one might think that “You judge yourselves unworthy” came from modesty, he said first, “You thrust it away,” and then, “We turn to the Gentiles.” The word is full of great gentleness. He did not say, “We abandon you,” showing that it is possible to turn back here again; and that this has not happened because of your insult: “for so we have been commanded.” The Gentiles had to hear; but it has come about not through us but through you that what was owed to you first … “For so the Lord has commanded us: ‘I have set you to be a light for the Gentiles, that you may be for salvation,’” that is, for the knowledge that leads to salvation; and not simply of the Gentiles, but of all. For he shows this by saying, “As many as were appointed to eternal life.” And this is a proof that they were taken up according to God’s purpose. And he said “appointed” to show that it was not by necessity. “For those whom he foreknew,” he says, “he also predestined.” The word was spread not only in the city but also in the country round about. For on hearing it the Gentiles too soon came over. “But the Jews incited the devout women, and stirred up persecution.” See: they themselves become the cause even of what the women did. “And they drove them out,” it says, “from their district,” not from the city only, but from the whole country. Then the more fearful thing: “And the disciples,” it says, “were filled with joy and with the Holy Spirit.” The teachers were being persecuted, and the disciples rejoiced. Did you see the nature of the gospel, how great a power it has? “They poisoned,” it says, “the minds … the apostles”: they accused them of countless things, they maliciously set against them men who were guileless.

[3] And see how everywhere he ascribes the whole to God. “They spent a long time,” it says, “speaking boldly in the Lord, who bore witness to the word of his grace.” Do not think this a lessening of Christ. For when they said, “who bore witness under Pontius Pilate,” then the boldness was shown; but here he speaks about the people. They did not wait, then, but saw the attempt coming: “And they fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding country,” so as nowhere to inflame their enemies’ anger; so they went off even into the countryside, not into the cities only. See also the simplicity of the Gentiles and the villainy of the Jews. The Gentiles showed by deeds that they were worthy to hear; so greatly did they honor them, from signs alone. The one party honored them as gods, the other persecuted them as destroyers; and the one not only took no offense at the preaching, but even said, “The gods,” while the Jews were scandalized. “And they called,” it says, “Barnabas Zeus, and Paul Hermes.” It seems to me that Barnabas was also of dignified appearance. This too was no small temptation, born of great excess; but from it too the virtue of the apostles is shown. And see how everywhere they ascribe all things to God.

Let us too emulate them; let us think that nothing is our own, since even faith itself is not our own, but rather God’s; hear Paul saying, “And this is not from ourselves; it is the gift of God.” Let us not, then, think highly of ourselves or be puffed up, since we are men, earth and ashes, smoke and shadow. For tell me, why do you think highly of yourself? You gave alms and emptied out your money? And what is that? Consider what if God had not been pleased to make you rich; consider those who are poor; or rather consider how many have given even their bodies, and after giving countless things called themselves wretched. You gave for your own sake, Christ gave for yours; you paid back what was owed, Christ owed you nothing. Consider how uncertain the future is, and do not be high-minded, but fear; do not lessen your virtue by boasting. Do you want to do something truly great? Never suspect your good deeds of being great. But are you a virgin? Those women too were virgins, but they gained nothing from their virginity, because of their cruelty and inhumanity. Nothing is equal to humility; it is the mother and root and nurse and foundation and bond of good things; without it we are abominable and defiled and unclean. For suppose, if you will, that someone raises the dead, heals the lame, cleanses lepers, but with arrogance: nothing is more defiled than this, nothing more impious, nothing more accursed. Think yourself to be nothing. Have you eloquence and the gift of teaching? Do not on this account think that you have anything more than others. On this account above all you ought to be humble, because you have been counted worthy of greater gifts. For “he to whom more is forgiven will love more.” So you must be humbled, because God passed over the others and looked with favor on you. Fear on this account; for this often becomes for you a cause of destruction, if you are not sober. Why do you think highly of yourself? That you teach by words? But it is easy to philosophize in words; teach me by your life: this is the best teaching. You say that one must be moderate, and you stretch out a long speech about it, and play the orator, flowing on without a check? But better than you, someone says, is the man who teaches me this by deeds. For lessons are not usually implanted in the soul so much by words as by deeds; since, if you do not have the deed, you not only have not helped by speaking, but have done more harm. It is better to be silent. Why? Because you make the thing seem impossible to me. For I think: if you, who say so much, do not achieve it, much more am I worthy of pardon, who say nothing. That is why the prophet says, “But to the sinner God said, ‘Why do you recount my statutes?’” For the harm is greater when someone who teaches well by words wars against his teaching by his deeds. This has been the cause of many evils in the churches. So forgive me, I beg you, if my discourse lingers on this passion. Many go to great lengths to stand up in public and stretch out a long speech; and if they win applause from the crowd, this is for them equal to a kingdom; but if they end their speech in silence, the dejection at the silence is for them worse than hell. This has overturned the churches, that you too do not seek to hear a speech that pricks the heart, but one that can delight by the sound and arrangement of its words, as if you were listening to singers and lyre-players; and we act coldly and miserably in following your desires, when we ought to cut them out.

And it is the same as if a father, softer than he should be with his child, though it is sick, were to give it cake and cold drinks and whatever merely pleases it, and take no care for what is useful; and then, when the doctors blamed him, were to defend himself, saying, “What am I to do? I cannot bear to see the child crying.” Wretched and miserable man, and traitor! For I would not call such a man a father. How much better to cause a brief pain and deliver the child to health, than to make this passing favor the occasion of lasting grief! This is what we suffer too, laboring over beauties of diction and arrangements and harmony so as to please, not so as to benefit; … so as to be admired, not to teach; so as to go away having won praise, not to … characters. Believe me, I do not speak idly: when I am applauded while I speak, at that very moment I feel something human (for why should one not tell the truth?), and I am delighted and elated; but when I go home and consider that those who applauded have gained nothing, but that whatever benefit they ought to have gained they have lost through the applause and the praises, I am pained and groan and weep, and I feel as one who has said everything in vain, and I say to myself, “What is the use of my sweat, when the hearers will not reap anything from our words?” And often I have thought of making a law forbidding applause, and persuading you to listen in silence and with fitting good order. But bear with me, I beg you, and be persuaded by me; and, if it seems good, let us ratify this law now, that none of the hearers may applaud while anyone is speaking; but if one wishes to admire, let him admire in silence: no one prevents him; but let all the zeal and eagerness be spent on taking in what is said. Why did you applaud? I am laying down a law about this, and you cannot even bear to hear it! This will be the cause of many good things, a school of philosophy. The philosophers outside the church too used to discourse, and no applause followed them anywhere; and the apostles addressed the people, and nowhere is it added that, while they were speaking, the hearers interrupted the speaker with applause. This is a great gain for us. But let us ratify this: let us all listen in quiet, and say everything. For if after the applause we went away holding what we had heard, even so praise would hardly be of use (but I would not have been so exact; let no one charge me with boorishness); but since nothing more comes of it, but even harm, let us remove the hindrance, let us take away the … Christ addressed the people on the mountain; but no one said anything until he had finished his discourse. I do not deprive those who wish to be applauded; rather, I make them more admired. It is much better to listen in silence and then to applaud through remembering, at every time, at home and in the marketplace, than to lose everything and go home empty, not having the very thing that gave cause for the applause. For how will such a hearer not be ridiculous? How will he not rather be thought a flatterer and a dissembler, declaring that the teacher spoke well, but unable to show what he said? This is the mark of flattery. For one who has heard lyre-singers and tragedians might rightly experience this, since he does not know how to deliver the speech in the same way; but where there is no display of melody or of voice, but the power of thoughts and philosophy, and it is easy for anyone to repeat and report it, how is he not worthy of blame who cannot state the reason for which he praised the speaker?

Nothing so befits a church as silence, as good order. Uproar suits theaters and baths and processions and markets; but where the teaching concerns such doctrines, there ought to be calm and quiet and philosophy, and a great harbor of peace. This I beg and implore you all to know. For I myself go about seeking every kind of way by which I may be able to benefit your souls. And this way seems to me no small one; it will benefit not you only, but us too. It will not let us be carried away headlong, nor love praises and glory, nor say what delights rather than what benefits, nor spend the whole weight of our time on arrangements and beauties of diction rather than on the power of the thoughts. Go into a painter’s workshop, and you will see much silence there. So it should be here too; for here too we paint portraits, royal ones and not one of a private person, with the colors of virtue. What is this? You applaud again? The thing does not seem easy, and this not by nature, but because through long habit you have not yet learned to manage it. Our brush, then, is the tongue, and the artist is the Holy Spirit. Tell me, in the mysteries is there any noise? Any confusion? When we are baptized, when we do all the other things, do not quiet and silence hold everything? This beauty is spread through heaven. That is why we are slandered even among the pagans, as doing everything for display and ambition. But if this is stopped, the love of the first seats too will be quenched. It is enough, if anyone loves praise, to obtain it after the hearing, when he gathers the fruits. Yes, I beg you, let us ratify this law, so that, doing everything as is pleasing to God, we may be counted worthy of his love for humankind, by the grace and compassions of his only-begotten Son, our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always and to the ages of ages. Amen.