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ACTS XIII. 42.
"And as they were going out (text rec. 'from
the syn. of the Jews,') they besought (the
Gentiles) that these words might be spoken unto
them on the following sabbath."
Do you mark Paul's wisdom? He not only
gained admiration at the time, but put into them
a longing desire for a second hearing, while in
what he said he dropped some seeds (eipwn tina
spermata) as it were, and forbore to solve
(the questions raised), or to follow out the
subject to its conclusion, his plan being to
interest them and engage their good-will to
himself, and not make (people) listless and
indifferent by casting all at once into the minds
of those (who first heard him). He told them
the fact, that "through this Man is remission
of sins announced unto you," but the how, he
did not declare. "And when the congregation
was broken up, many of the Jews and worshipping
proselytes followed Paul and
Barnabas"--after this point he puts Paul
first--"who, speaking unto them, persuaded
them to continue in the grace of God." (v.
43.) Do you observe the eagerness, how
great it is? They "followed" them, it says.
Why did they not baptize them immediately? It
was not the proper time: there was need to
persuade them in order to their steadfast abiding
therein. "And the next sabbath day came almost
the whole city together to hear the word of
God." (v. 44.) "But when the Jews saw
the multitudes, they were filled with envy, and
contradicted the things spoken by Paul,
contradicting and blaspheming." (v. 45.)
See malice wounded in wounding others: this
made the Apostles more conspicuous--the
contradiction which those offered. In the first
instance then they of their own accord besought
them to speak (and now they opposed them):
"contradicting," it says, "and
blaspheming." O recklessness! "Then Paul
and Barnabas waxed bold, and said, It was
necessary that the word of God should first have
been spoken to you: but seeing ye put it from
you, and judge yourselves unworthy of
everlasting life, lo, we turn to the
Gentiles." (v. 46.) Do you mark how by
their contentious behavior they the more extended
the preaching, and (how the Apostles here)
gave themselves the more to the Gentiles,
having (by this very thing) pleaded their
justification, and made themselves clear of all
blame with their own people (at Jerusalem)?
Sec how by their "envy" they bring about great
things, other (than they looked for): they
brought it about that the Apostles spake out
boldly, and came to the Gentiles! For this is
why he says, "And speaking out boldly, Paul
and Barnabas said." They were to go out to
the Gentiles: but observe the boldness coming
with measure: for if Peter pleaded in his
justification, much more these needed a plea,
none having called them there. (ch. xi.
4.) But by saying "To you first," he
showed that to those also it was their duty (to
preach), and in saying "Necessary," he
showed that it was necessary to be preached to
them also. "But since ye turn away from
it"--he does not say, "Woe unto you," and
"Ye are punished," but "We turn unto the
Gentiles." With great gentleness is the
boldness fraught! Also he does not say, "Ye
are unworthy," but "Have judged yourselves
unworthy. Lo, we turn unto the Gentiles.
For so hath the Lord commanded us, saying, I
have sent thee to be a light of the Gentiles,
that thou shouldest be for salvation unto the
ends of the earth." (v. 47.) For that
the Gentiles might not be hurt at hearing this,
as 8 if the case were so that, had the Jews
been in earnest, they themselves would not have
obtained the blessings, therefore he brings in
the prophecy, saying, "A light of the
Gentiles," and, "for salvation unto the ends
of the earth. And hearing" (this) "the
Gentiles" (v. 48)--this, while it was
more cheering to them, seeing the case was
this, that whereas those were of right to hear
first, they themselves enjoy the blessing, was
at the same time more stinging to those--"and
the Gentiles," it says, "hearing" (this)
"were glad, and glorified the word of the
Lord: and believed, as many as were ordained
unto eternal life": i.e., set apart for
God. Observe how he shows the speediness of
the benefit: "And the word of the Lord was
borne through all the region," (v. 49)
diefereto,instead of diekomizeto, "was carried
or conveyed through." "But the Jews stirred
up the devout and honorable women, and the chief
men of the city, and raised persecution against
Paul and Barnabas, and expelled them out of
their coasts." (v. 50.) "The devout
women," instead of the proselyte-women. They
did not stop at "envy," but added deeds also.
Do you see what they effected by their opposing
the preaching? to what dishonor they brought
these ("honorable women")? "But they shook
off the dust of their feet against them, and
came unto Iconium." (v. 51.) Here now
they used that terrible sign. which Christ
enjoined, "If any receive you not, shake off
the dust from your feet" (Matt. x. 14;
Mark vi. 11); but these did it upon no
light ground, but because they were driven away
by them. This was no hurt to the disciples; on
the contrary, they the more continued in the
word: "And the disciples were filled with
joy, and with the Holy Ghost" (v. 32)
for the suffering of the teacher does not check
his boldness, but makes the disciple more
courageous.
"And it came to pass in Iconium, that they
went both together into the synagogue of the
Jews." (ch. xiv. 1.) Again they entered
into the synagogues. See how far they were from
becoming more timid! Having said, "We turn
unto the Gentiles," nevertheless (by going
into the synagogues) they superabundantly
fortify their own justification (with their
Jewish brethren). "So that," it says, "a
great multitude both of Jews and Greeks
believed." For it is likely they discoursed as
to Greeks also. "But the unbelieving Jews
stirred up the Gentiles, and made their minds
evil affected against the brethren." (v.
2.) Together (with themselves) now they
took to stirring up the Gentiles too, as not
being themselves sufficient. Then why did the
Apostles not go forth thence? Why, they were
not driven away, only attacked. "Long time
therefore abode they speaking boldly in the
Lord, which gave testimony unto the word of
His grace, and granted signs and wonders to be
done by their hands." (v. 3.) This caused
their boldness; or rather, of their boldness
indeed their own hearty good-will was the
cause--therefore it is that for a long while
they work no signs--while the conversion of the
hearers was (the effect)of the signs," though
their boldness also contributed somewhat. "But
the multitude of the city was divided: and part
held with the Jews, and part with the
Apostles." (v. 4.) No small matter this
dividing. And this was what the Lord said,
"I am not come to bring peace, but a sword."
(Matt. x. 34.) "And when there was an
assault made both of the Gentiles, and also of
the Jews with their rulers, to use them
despitefully, and to stone them, they were ware
of it, and fled unto Lystra and Derbe, cities
of Lycaonia, and unto the region that lieth
round about: and there they preached the
Gospel." (v. 5-7.) Again, as if they
purposely wished to extend the preaching after it
was increased, they once more sent them out.
See on all occasions the persecutions working
great good, and defeating the persecutors, and
making the persecuted illustrious. For having
come to Lystra, he works a great miracle, by
raising the lame man. "And there sat a certain
man at Lystra, impotent in his feet, being a
cripple from his mother's womb, who never had
walked: the same heard Paul speak: who
steadfastly beholding him, and perceiving that
he had faith to be healed, said with a loud
voice"--why with a loud voice? that the
multitude should believe--"Stand upright on
thy feet." (v. 8, 9.) But observe, he
gave heed, it says, to the things spoken by
Paul. Do you mark the elevation of the man's
mind (filosofian)? He was nothing defeated
(pareblabh) by his lameness for earnestness of
hearing. "Who fixing his eyes upon him, and
perceiving," it says, "that he had faith to
be made whole." He was already predisposed in
purpose of mind. And yet in the case of the
others, it was the reverse: for first receiving
healing in their bodies, they were then taken in
hand for cure of their souls, but this man not
so. It seems to me, that Paul saw into his
soul. "And he leaped," it says, "and
walked." (v. 10.) It was a proof of his
perfect cure, the leaping. "And when the
people saw what Paul had done, they lifted up
their voices, saying in the speech of
Lycaonia, The gods are come down to us in the
likeness of men. And they called Barnabas,
Jupiter; and Paul, Mercurius, because he
was the chief speaker. Then the priest of
Jupiter, which was before their city, brought
oxen and garlands unto the gates, and would have
done sacrifice with the people. (v.
11-13.) But this purpose was not yet
manifest, for they spake in their own tongue,
saying, "The gods in the likeness of men are
come down to us:" therefore the Apostle said
nothing to them as yet. But when they saw the
garlands, then they went out, and rent their
garments, "Which when the Apostles,
Barnabas and Paul, heard of, they rent their
clothes, and ran in among the people, crying
out, and saying, Sirs, why do ye these
things? We also are men of like passions with
you." (v. 14, 15.) See how on all
occasions they are clean from the lust of glory,
not only not coveting, but even repudiating it
when offered: just as Peter also said, "Why
gaze ye on us, as though by our own power or
holiness we had made him to walk" (ch. iii.
12)? so these also say the same. And
Joseph also said of he dreams, "Is not their
interpretation of God?" (Gen. lx. 8.)
And Daniel in like manner, "And to me also,
not through the wisdom that is in me was it
revealed." (Dan. ii. 30.) And Paul
everywhere says this, as when he says, "And
for these things who is sufficient? Not that we
are sufficient of ourselves to think (aught) as
of ourselves, but our sufficiency is of God."
(2 Cor. ii. 16; iii. 5.) But let us
look over again what has been said.
(Recapitulation.) "And when they were gone
out," etc. (v. 42). Not merely were the
multitudes drawn to them, but how? they
besought to have the same words spoken to them
again, and by their actions they showed their
earnestness. "Now when the congregation,"
etc. (v. 43.) See the Apostles on all
occasions exhorting, not merely accepting men,
nor courting them, but, "speaking unto
them," it says, "they persuaded them to
continue in the grace of God. But when the
Jews," etc. (v. 45.) Why did they not
contradict before this? Do you observe who on
all occasions they were moved by passion? And
they not only contradicted, but blasphemed
also. For indeed malice stops at nothing. But
see what boldness of speech! "It was
necessary," he says, "that the word should
have been spoken first to you, but since ye put
it from you,"-- (v. 46) it is not put as
affronting (though) it is in fact what they did
in the case of the prophets: "Talk not to
us," said they, "with talk"-- (Is.
xxx. 10): "but since ye put it from
you"-- it, he saith, not us: for the
affront on your part is not to us. For that
none may take it as an expression of their piety
(that he says,) "Ye judge not yourselves
worthy," therefore he first says, "Ye put it
from you," and then, "We turn unto the
Gentiles." The expression is full of
gentleness. He does not say, We abandon you,
but so that it is possible--he would
say--that we may also turn hither again: and
this too is not the consequence of the affront
from you, "for so hath (the Lord) commanded
us."-- (v. 47.) "Then why have ye not
done this?" It was indeed needful that the
Gentiles should hear, and this not before you:
it is your own doing, the "before you."
"For so hath the Lord commanded us: I have
set thee for a light of the Gentiles, that thou
shouldest be for salvation," i.e. for
knowledge which is unto salvation, and not
merely of the Gentiles, but of all men, "unto
the ends of the earth--As many as were
ordained unto eternal life" (v. 48.):
this is also a proof, that their having received
these Gentiles was agreeable with the mind of
God. But "ordained," not in regard of
necessity: "whom He foreknew," saith the
Apostle, "He did predestinate." (Rom.
viii. 29.) "And the word of the Lord,"
etc. (v. 49.) No longer in the city
(only) were (their doctrines) disseminated,
but also in the (whole) region. For when they
of the Gentiles had heard it, they also after a
little while came over. "But the Jews stirred
up the devout women, and raised
persecution"--observe even of what is done by
the women, they are the authors--"and cast
them," it says, "out of their coasts" (v.
50), not from the city merely. Then, what
is more terrible, "they shook off the dust of
their feet against them, and came unto
Iconium. But the disciples, it says, were
filled with joy, and with the Holy Ghost."
(v. 51, 52.) The teachers were
suffering persecution, and the disciples
rejoiced.
"And so spake, that a great multitude,"
etc. (ch. xiv. 1.) Do you mark the nature
of the Gospel, the great virtue it has?
"Made their minds evil-affected," it says,
"against the brethren:" (v. 2.) i.e.
slandered the Apostles, raised numberless
accusations against them: (these people, being
simple, they "made evil-affected," disposed
them to act a malignant part. And see how on
all occasions he refers all to God. "Long
time," he says, "abode they speaking boldly
in the Lord, which gave testimony unto the word
of His grace." (v. 3.) Think not this
(expression, "Gave testimony,") hath aught
derogatory (to the Lord's Divine Majesty):
"Who witnessed," it is said, "before
Pontius Pilate." (1 Tim. vi. 13.)
Then the boldness--"and granted signs and
wonders to be done by their hands." Here he
speaks it as concerning their own nation. "And
the multitude of the city," etc. (v. 4,
5.) Accordingly they did not wait for it,
but saw the intention of attacking them, and
fled, on no occasion kindling their wrath, "to
the cities of Lycaonia, Lystra, and Derbe,
and the adjacent region." (v. 6.) They
went away into the country, not into the cities
only.--Observe both the simplicity of the
Gentiles, and the malignity of the Jews. By
their actions they showed that they were worthy
to hear: they so honored them from the miracles
only. The one sort honored them as gods, the
other persecuted them as pestilent fellows: and
(those) not only did not take offence at the
preaching, but what say they? "The gods, in
the likeness of men, are come down to us; but
the Jews were offended. "And they called
Barnabas, Jupiter; and Paul, Mercurius."
(v. 11, 12.) I suppose Barnabas was a
man of dignified appearance also. Here was a
new sort of trial, from immoderate zeal, and no
small one: but hence also is shown the virtue of
the Apostles, (and) how on all occasions they
ascribe all to God.
Let us imitate them: let us think nothing our
own, seeing even faith itself is not our own,
but more God's (than ours). "For by
grace. are ye saved through faith; and this,"
saith he, "not of ourselves; it is the gift of
God." (Eph. ii. 8.) Then let us not
think great things of ourselves, nor be puffed
up, being as we are, men, dust and ashes,
smoke and shadow. For say, Why dost thou
think great things of thyself? Hast thou given
alms, and lavished thy substance? And what of
that? Think, what if God had chosen not to
make thee rich? think of them that are
impoverished, or rather, think how many have
given (not their substance only, but) their
bodies moreover, and after their numberless
sacrifices, have a felt still that they were
miserable creatures! Thou gavest for thyself,
Christ (not for Himself, but) for thee:
thou didst but pay a debt, Christ owed thee
not.--See the uncertainty of the future, and
"be not high-minded, but fear" (Rom. xi.
20); do not lessen thy virtue by
boastfulness. Wouldest thou do something truly
great? Never let a surmise of thy attainments
as great enter thy mind. But thou art a
virgin? So were those in (the Gospel)
virgins, but they got no benefit from their
virginity, because of their cruelty and
inhumanity. (Matt. xxv. 12.) Nothing
like humility: this is mother, and root, and
nurse,and foundation, and bond of all good
things: without this we are abominable,and
execrable, and polluted. For say--let there
be some man raising the dead, and healing the
lame, and cleansing the lepers, but with proud
self-complacency: than this there can be
nothing more execrable, nothing more impious,
nothing more detestable. Account nothing to be
of thyself. Hast thou utterance and grace of
teaching? Do not for this account thyself to
have aught more than other men. For this cause
especially thou oughtest to be humbled, because
thou hast been vouchsafed more abundant gifts.
For he to whom more was forgiven, will love
more (Luke vii. 47): if so, then oughtest
thou to be humbled also, for that God having
passed by others, took notice of thee. Fear
thou because of this: for often this is a cause
of destruction to thee, if thou be not
watchful. Why thinkest thou great things of
thyself? Because thou teachest by words? But
this is easy, to philosophize in words: teach
me by thy life: that is the best teaching.
Sayest thou that it is right to be moderate,
and dost thou make a long speech about this
thing, and play the orator, pouring forth thy
eloquence without a check? But "better than
thou is he" shall one say to thee, "who
teaches me this by his deeds"--for not so much
are those lessons wont to be fixed in the mind
which consist in words, as those which teach by
things: since if thou hast not the deed, thou
not only hast not profiled him by thy words, but
hast even hurt him the more--"better thou wert
silent." Wherefore? "Because the thing thou
proposest to me is impossible: for I consider,
that if thou who hast so much to say about it,
succeedest not in this, much more am I
excusable." For this cause the Prophet says,
"But unto the sinner said God. Why declarest
thou My statutes?" (Ps. lx. 16.) For
this is a worse mischief, when one who teaches
well in words, impugns the teaching by his
deeds. This has been the cause of many evils in
the Churches. Wherefore pardon me, I beseech
you, that my discourse dwells long on this evil
affection (paqei). Many take a deal of pains
to be able to stand up in public, and make a
long speech: and if they get applause from the
multitude, it is to them as if they gained the
very kingdom (of heaven): but if silence
follows the close of their speech, it is worse
than hell itself, the dejection that falls upon
their spirits from the silence! This has turned
the Churches upside down, because both you
desire not to hear a discourse calculated to lead
you to compunction, but one that may delight you
from the sound and composition of the words, as
though you were listening to singers and
minstrels (kiqarwdwn kaikiqaristwn, supra p.
68): and we too act a preposterous and
pitiable part in being led by your lusts, when
we ought to root them out.
And so it is just as if the father of a poor
cold-blooded child (already, more delicate
than it ought to be, should, although it is so
feeble, give it cake and cold (drink) and
whatever only pleases the child, and take no
account of what might do it good; and then,
being reproved by the physicians, should excuse
himself by saying, "What can I do? I cannot
bear to see the child crying." Thou poor,
wretched creature, thou betrayer! for I
cannot, call such a one a father: how much
better were it for thee, by paining him for a
short time, to restore him to health forever,
than to make this short-lived pleasure the
foundation of a lasting sorrow? Just such is
our case, when we idly busy ourselves about
beautiful expressions, and the composition and
harmony of our sentences, in order that we may
please, not profit: (when) we make it our aim
to be admired, not to instruct; to delight,
not prick to the heart; to be applauded and
depart with praise, not to correct men's
manners! Believe me, I speak not other than
I feel--when as I discourse I hear myself
applauded, at the moment indeed I feel it as a
man (for why should I not own the truth?):
I am delighted, and give way to the pleasurable
feeling: but when I get home, and bethink me
that those who applauded received no benefit from
my discourse, but that whatever benefit they
ought to have got, they lost it while applauding
and praising, I am in pain, and groan, and
weep, and feel as if I had spoken all in vain.
I say to myself: "What profit comes to me
from my labors, while the hearers do not choose
to benefit by what they hear from us?"
Nay, often have I thought to make a rule which
should prevent all applauding, and persuade you
to listen with silence and becoming orderliness.
But bear with me, I beseech you, and be
persuaded by me, and, if it seem good to you,
let us even now establish this rule, that no
hearer be permitted to applaud in the midst of
any person's discourse, but if he will needs
admire, let him admire in silence: there is
none to prevent him: and let all his study and
eager desire be set upon the receiving the things
spoken.--What means that noise again? I am
laying down a rule against this very thing, and
you have not the forbearance even to hear
me!--Many will be the good effects of this
regulation: it will be a discipline of
philosophy. Even the heathen philosophers--we
hear of their discoursing, and nowhere do we
find that noisy applause accompanied their
words: we hear of the Apostles, making public
speeches, and yet nowhere do the accounts add,
that in the midst of their speeches the hearers
interrupted the speakers with loud expressions of
approbation. A great gain will this be to us.
But let us establish this rule: in quiet let us
all hear, and speak the whole (of what we have
to say). For if indeed it were the case that
we departed retaining what we had heard, what I
insist upon is, that even so the praise is not
beneficial--but not to go too much into
particulars (on this point); let none tax me
with rudeness --but since nothing is gained by
it, nay, it is even mischievous, let us loose
the hindrance, let us put a stop to the
boundings, let us retrench the gambollings of
the soul. Christ spoke publicly on the Mount:
yet no one said aught, until He had finished
His discourse. I do not rob those who wish to
be applauded: on the contrary, I make them to
be more admired. It is far better that one's
hearer, having listened in silence, should by
his memory throughout all time applaud, both at
home and abroad, than that having lost all he
should return home empty, not possessed of that
which was the subject of his applauses. For how
shall the hearer be otherwise than ridiculous?
Nay, he will be deemed a flatterer, and his
praises no better than irony, when he declares
that the teacher spoke beautifully, but what he
said, this he cannot tell. This has all the
appearance of adulation. For when indeed one
has been hearing minstrels and players, it is no
wonder if such be the case with him, seeing he
knows not how to utter the strain in the same
manner: but where the matter is not an
exhibition of song or of voice, but the drift
and purport of thoughts and wise reflection
(FilooFias), and it is easy for every one to
tell and report what was said, how can he but
deserve the accusation, who cannot tell what the
matter was for which he praised the speaker?
Nothing so becomes a Church as silence and good
order. Noise belongs to theatres, and baths,
and public processions, and market-places: but
where doctrines, and such doctrines, are the
subject of teaching, there should be stillness,
and quiet, and calm reflection, and a haven of
much repose (FilodoFia kai polns o limhn).
These things I beseech and entreat: for I go
about in quest of ways by which I shall be
enabled to profit your souls. And no small way
I take this to be: it will profit not you
only, but us also. So shall we not be carried
away with pride (ekGrachlizeoqai), not be
tempted to love praises and honor, not be led to
speak those things which delight, but those
which profit: so shall we lay the whole stress
of our time and diligence not upon arts of
composition and beauties of expression, but upon
the matter and meaning of the thoughts. Go into
a painter's study, and you will observe how
silent all is there. Then so ought it to be
here: for here too we are employed in painting
portraits, royal portraits (every one of
them), none of any private man, by means of
the colors of virtue--How now? Applauding
again? This is a reform not easy, but (only)
by reason of long habit, to be effected --The
pencil moreover is the tongue, and the Artist
the Holy Spirit. Say, during the celebration
of the Mysteries, is there any noise? any
disturbance? when we are baptizing
(baptizwmeqa), when we are doing all the other
acts? Is not all Nature decked (as it were)
with stillness and silence? Over all the face
of heaven is scattered this charm (of
repose).--On this account are we evil spoken
of even among the Gentiles, as though we did
all for display and ostentation. But if this be
prevented, the love of the chief seats also will
be extinguished. It is sufficient, if any one
be enamoured of praise, that he should obtain it
after having been heard, when all is gathered
in. Yea, I beseech you, let us establish
this rule, that doing all things according to
God's will, we may be found worthy of the
mercy which is from Him, through the grace and
compassion of His only begotten Son our Lord
Jesus Christ, with Whom to the Father
together with the Holy Spirit be glory,
dominion, honor, now and ever, world without
end. Amen.
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