Homilies on Acts 40.1–40.4

“Paul, after staying on a good many days, took leave of the brothers and sailed for Syria, and with him Priscilla and Aquila, having shaved his head at Cenchreae, for he had a vow.” See how the law has been dissolved; see how they were held fast by conscience. This was a Jewish practice, to shave the head for a vow. But a sacrifice also had to be offered, which did not take place. After Sosthenes had been beaten … he had to go away. That is why he hastens; and when he was begged to stay with them at Ephesus, he would not. Why then does he go to Antioch again? … Antioch. He had a longing for the city, feeling something human toward it; for there the disciples were first called Christians, there he was commended to the grace of God, there he carried through the business of the decree. And he sailed for Syria, but left these two at Ephesus, reasonably, to teach. Having been with him so long, they had learned much; and yet he had not yet drawn them away from the Jewish custom. See, a woman too doing the same as men, and teaching. That is why he had been prevented from coming to Asia, being driven, I think, toward more pressing matters. See, at any rate, how here too he is begged to stay and does not consent, since he was hastening to leave. Yet he did not simply leave them, but with a promise; and how, listen: “… he left them there; but he himself went into the synagogue and reasoned with the Jews. When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, ‘I must by all means keep the coming feast in Jerusalem; but I will return to you again, God willing.’ … landed at Caesarea, he went up and greeted the church, and went down to Antioch. And after spending some time there, he departed and went through … in order, … the disciples.” And see: he took in those places he had visited before. “Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus, being mighty in the Scriptures.” See, eloquent men too were hastening to preach … the disciples now travel about. Do you see the growth of the preaching? “This man had been instructed in the way of the Lord, and being fervent in spirit he spoke and taught accurately the things concerning the Lord, though he knew only the baptism of John. He began to speak boldly in the synagogue. But when Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately.” If this man knew only the baptism of John, how was he fervent in the Spirit? For the Spirit was not given in that way. And if those after him needed the baptism of Christ, much more would this man have needed it. What then is there to say? For the writer did not set these things side by side without purpose. It seems to me that this man was one of the twenty who were baptized with the apostles; or else what happened in the case of Cornelius happened in his case too. But he is not baptized; rather, they explained the way to him more accurately. This seems to me true, that he too ought to have been baptized; since the twelve knew nothing accurately, not even the things about Jesus … he too ought to have been baptized. Yet if even those who had been baptized were baptized again, these too ought to have done so. “And when he wished … to the disciples to welcome him. When he arrived, he greatly helped those who had believed through grace; for he powerfully … in public, showing by the Scriptures that the Christ was Jesus. And it happened, while Apollos was at Corinth, that Paul passed through the upper country and came to Ephesus. And finding some disciples, he said to them, ‘Did you receive the Holy Spirit when you believed?’ They said to him, ‘We have not even heard whether there is a Holy Spirit.’ And he said to them, ‘Into what then were you baptized?’ They said, ‘Into John’s baptism.’ And Paul said, ‘John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him,’” that is, in Christ Jesus. “On hearing this they were baptized into the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied. There were about twelve men in all.” These differ greatly from that man, since they did not even know whether there is a Holy Spirit. These, then, who also explained the way of the Lord to him more accurately … he himself too to go to Achaia; and before the brothers had urged him and given him letters, he does not depart. “When he arrived,” it says, “he greatly helped those who had believed; for he powerfully … in public, showing by the Scriptures that the Christ was Jesus.” From this he shows how mighty Apollos was in the Scriptures. For he vigorously stopped the mouths of the Jews (for this is what “powerfully” means), and made the believers more confident and steadier in the faith. “And it happened,” it says, “that Paul, having passed through the upper country, came to Ephesus”: that is, the regions of Caesarea and the rest. “And finding some disciples, he said to them, ‘Did you receive the Holy Spirit when you believed?’” That these did not even believe in Christ is clear from his saying, “in the one who was to come after him, that they should believe.” And he did not say, “John’s baptism is nothing,” but that it is incomplete. And he did not add this without purpose, but to teach them and persuade them to be baptized into the name of Jesus; which they do, and they receive the Spirit through the laying on of Paul’s hands. “For when Paul had laid his hands on them,” it says, “the Holy Spirit came upon them.” So those on whom he laid his hands received the Spirit. It was likely, then, that they had the Spirit but that it was not manifest; but from its working, and from their speaking in tongues …

But let us look at what was read from the beginning. “Paul sailed for Syria,” it says, “and with him Priscilla and Aquila; and when he reached Ephesus he left them there.” Either because he did not want to take them around, and therefore left them; or rather, so that they might remain as teachers for those in Ephesus. Afterward they lived in Corinth; he bears them great witness, and greets them when writing to the Romans. So it seems to me that afterward they went away to Rome, being fond of those places from which they had been expelled under Nero. “And having landed,” it says, “at Caesarea, … going through the region of Galatia and Phrygia in order.” It seems to me that the believers were still gathering there; for they did not draw them away at once. See how he hastens to them. And he passes through these regions again, to strengthen the disciples by his presence. “Now a Jew named Apollos,” it says, “came to Ephesus, being mighty in the Scriptures.” The man was roused; that is why he sets out on journeys for this very purpose. “When he arrived,” it says, … “in public.” Of this man he wrote: “Now concerning Apollos our brother.” By refuting them in public, his boldness was shown; by “powerfully,” his strength; by showing it from the divine Scriptures, his skill. For neither does boldness achieve anything by itself without strength, nor strength without boldness. So it was not without purpose that he left Aquila at Ephesus; but perhaps the Spirit arranged this because of Apollos, so that he might go to Corinth with greater strength. And why did they do nothing to this man, while they attack Paul? They knew that Paul was the leader; or else because the man’s name was great. “And they took him,” it says, “and … the way of God.” See how everything was done in faith, with no envy anywhere, no jealousy anywhere. Aquila teaches; or rather, this man too is taught. For having been with him so long, they had been so taught that they were able to teach others too. “And when he wished,” it says, “to cross to Achaia, they wrote to the disciples to welcome him.” Why they send letters, he explains: “So that they might welcome him,” he says. And how is it clear that those in Ephesus had John’s baptism? Because when they were asked, “Into what were you baptized?” … to Jerusalem at that time, and went away, and were baptized; but even when baptized, they did not know Jesus. And he does not say to them, “Do you believe in Jesus?” but what? “Did you receive the Holy Spirit?” For he knew that they did not have it. And he wants them to say it, so that, learning what they lacked … “… the hands of Paul, the Holy Spirit came upon them, and they spoke in tongues and prophesied.” … they prophesy from the baptism itself. John’s baptism did not have this; that is why it was incomplete. But it rather prepared them beforehand to be counted worthy of such things. So this is what John wanted in baptizing: that they should believe in the one who was to come after him. From this a great doctrine is shown: that those who are baptized are completely cleansed of their sins. For if they had not been cleansed, these men would not have received the Spirit, nor would they at once have been counted worthy of gifts. And see that the gift was double, both tongues and prophecies. And he rightly called John’s a baptism of repentance, and not of forgiveness, leading them on and convincing them that it was without this; for forgiveness was the work of the baptism given later. And how is it that those who received the Spirit did not teach, but Apollos, who had not yet received the Spirit, did? Because they were not so fervent nor instructed; but he was both instructed and very fervent. It seems to me also that the man’s boldness was great. But though he spoke accurately the things concerning Jesus, he still needed more accurate teaching. So, though he did not know everything, by his eagerness he drew down the Holy Spirit, as Cornelius and his household did. Perhaps many long for John’s baptism, if it existed now too. But many would have neglected a virtuous life; or else each would have been thought to pursue virtue for this reason, and not for the kingdom of heaven. Besides, many would have become false prophets, and the approved would no longer have been clearly manifest, nor would those who simply accepted the faith have been called blessed. Just as “blessed are those who have not seen and have believed,” so are those who believe without signs. Tell me, did not Christ say in reproach of the Jews, “Unless you see signs, you will not believe”? So we have lost nothing, if we are willing to attend to ourselves. We have the chief of good things through baptism: … participation in the Spirit, adoption, eternal life. What more do you want? Signs? But they are done away. You have faith, hope, love, the things that remain: seek these; these are greater than signs. Nothing equals love: “The greatest of all is love,” it says. But now love is in danger: only its name is left, and its work is nowhere, but … [3] What then could one do to unite them? For to accuse is easy, but that is only half. So we must show how friendship might be brought about; for this is what we are striving for: how we may bring the torn members together. For the question is not simply whether we have one church or one doctrine; but the terrible thing is this, that while we share with one another in other things, in the necessary things we do not share; and while at peace with all, we are at odds among ourselves. Do not consider whether we fight battles every day, but that we do not even have a genuine and unwavering love. There is need of bandages and oil. Let us consider that love is the mark of Christ’s disciples, that without it all else avails nothing, that it is an effortless thing, if we are willing. “Yes,” someone says, “we know these things; but how is it to be achieved? What is to be done for it to happen? How shall we love one another?” First let us remove the things that destroy love, and then we shall establish it. Let no one bear grudges, let no one be envious, let no one rejoice at evil; these are the hindrances; the things that produce it are others. It is not enough to remove the hindrances; we must also point out what establishes it. Sirach, indeed, names the things that destroy it, but not those that unite: reproach, he says, and the revealing of a secret, and a treacherous blow. But in their case these were natural, since they were carnal; among us, God forbid! It is not from these that we lead you away, but from the others. Nothing is good for us without friendship. Let there be countless good things: what is the profit? Let there be wealth, let there be luxury without friends: what is the gain? There is no possession finer than this, even in the affairs of this life, just as there is nothing harder than enemies. “Love covers a multitude of sins”; but enmity suspects even what does not exist. It is not enough not to be an enemy; one must also love. Consider that Christ commanded it, and that is enough. Affliction too makes friendships and draws people together. “What then,” someone says, “now, when there is no affliction? Tell me how we are to become friends.” Do you not have other friends? Tell me, how are you their friends? How do you remain so? For the moment, let no one hold anyone as an enemy; this is no small thing. Let no one envy; it is not possible for one who does not envy to accuse. We all inhabit one world; we are fed by the same fruits. But these are small things: we enjoy the same mysteries, the same spiritual food. These surely are just grounds for loving. “How then shall we be warmly disposed?” someone says. What produces love of bodies? Beauty of body. So let us make our souls beautiful too, and we shall be lovable to one another; for one must not only love but also be loved. Let us first achieve this, being loved, and that other will be easy. How then shall it come about that we are loved? Let us become beautiful, and let this be our aim, not so much to acquire money, slaves, houses, as to be loved, to have a good name. “A good name is better than great riches.” For the one remains, the other perishes; and the one can be acquired, but the other …; and the poor man quickly becomes rich from his name. Suppose one man has ten thousand talents, and another a hundred friends: this man is richer than that one. So let us not do this carelessly, but work at it as a kind of wealth. “And how can we?” someone says. “A sweet throat multiplies its friends, and a gracious tongue.” Let us acquire a mouth that speaks well, and pure manners. One who is so disposed cannot pass unnoticed.

See how many ties of friendship those outside have devised: partnership in a trade, neighborhood, kinship. But what we have is greater than all these: this table is more venerable. Yet many of us who come to it do not even know one another. “The multitude is the cause of this,” someone says. Not at all, but our own sluggishness. They were three thousand and five thousand, and all had one soul; but now each does not know his brother, and is not ashamed to blame the multitude. One who has many friends cannot be taken by anyone; he is stronger than any tyrant. Bodyguards do not guard the tyrant as friends guard this man; and he is more illustrious than the tyrant. For the one is guarded by his own slaves, the other by his equals; the one by men who are unwilling and afraid, this one by men who are willing and unafraid. And one can see a wonderful thing: one in many, and many in one. And just as on a lyre the notes are different but the harmony one, and one the musician who handles the lyre, so too here: the lyre is love itself, the sounding notes are the friendly words uttered through love, all giving forth one and the same harmony and concord; and the musician is the power of love; it strikes up the sweet melody. I wish I could lead you into such a city, if it were possible, where there was one soul, and you would see how the concord there is more harmonious than any lyre and any pipe, singing no discordant tune. This melody delights the angels and God, the Master of the angels; this rouses the whole theater in heaven; this charms the rage of demons and soothes the onsets of the passions. This melody not only charms the passions, but does not even let them rise, and creates a great silence. For just as in a theater, when a choir of musicians is singing, all listen in silence and there is no uproar, so too among friends, when love strikes the strings, all the passions are still and are lulled to sleep; where there is enmity, everything is the opposite. But let us say nothing for now about enmity; let us speak only of friendship. If you say something rash, no one seizes on it, but all forgive; if you do something rash, no one suspects you, but there is much pardon; all who stretch out a hand are ready to help; all who want to stand by you are eager. Friendship is truly an unbreakable wall, not to be taken even by the devil, let alone by men. One who has acquired many friends cannot fall into danger; he cannot have occasion for anger, but for cheerfulness; he is always in laughter and delight; he cannot have occasion for envy, nor grounds for resentment. See such a man achieving with ease both spiritual and bodily things. What then could equal this? This man is like a city walled on every side, that one like an unwalled city. It takes great wisdom to be able to be a craftsman of friendship. Take away friendship, and you have taken away everything and thrown everything into confusion. And if the image of friendship has such strength, how great would the reality itself be? So let us make friends for ourselves, I beg you, and let each of you have this craft. “But see,” someone says, “I am eager, and he is not.” Your reward will be greater so. “Yes,” he says, “but the thing is harder.” How, tell me? See, I testify and say that if only ten of you join yourselves together, and make this your work, as the apostles made preaching theirs and the prophets teaching, so we making friends, the reward will be great. Let us make royal images of ourselves: this is the mark of disciples. And how do we not do a greater thing than …? For the purple shows the king, and without it, even if he has golden robes, the king is not yet evident. So now too, produce the mark yourself, and you will make friends for yourself and for others. There is no one who, being loved, will wish to hate. Let us learn the colors by which this image is mixed and composed: let us be easy to approach; let us not wait for our neighbors to greet us first. Do not say, “If I see someone waiting, I become worse than he is”; but rather, when you see it, anticipate him and quench his passion. You see him sick, and do you increase the disease? Above all let us achieve this: to outdo one another in showing honor, to count one another better than ourselves. Do not think that you are diminished. If you outdo him in honor, you have honored yourself more, drawing greater honor to yourself. Let us everywhere yield the first places to others. Let us remember none of the evils done to us, but only whatever good there was. Nothing makes a friend so much as a gracious tongue, a mouth that speaks well, a soul without pride, disdain for vainglory, contempt for honor. If we achieve these things, we shall be able to be unconquerable by the snares of the devil, and, having carried virtue through with exactness, to obtain the good things promised to those who love him, by the grace and love for humankind of 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.