Homilies on the Acts of the Apostles 16–55

Homilies on the Acts of the Apostles 16–55

continued

Homily 19

1 ACTS VIII. 26, 27.-"And the Angel of the Lord spake unto Philip, saying, arise and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went." 2 It seems to me, this (Philip) was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was "towards the south. The same is desert: so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? but "arose and went. And, behold," it says, "a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. (v. 27, 28. High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came "to Jerusalem for to worship. Great also is his studiousness, that even "sitting in his chariot he read. And," it says, "the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him reading the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? (v. 29-31. Observe again his piety; that though he did not understand, he read, and then after reading, examines. "And he desired Philip that he would come up and sit with him. The place of the Scripture which he read was this, He was led as a sheep to the slaughter;

3 and like a lamb dumb before his shearer, so opened He not His mouth: in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. (v. 32-35. Observe how it is Providentially ordered. First he reads and does not understand; then he reads the very text in which was the Passion and the Resurrection and the Gift. "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? (v. 36. Mark the eager desire, mark the exact knowledge. "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. (v. 38, 39. But why did the Spirit of the Lord bear him away? (Hereby) the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was, done, that Philip might afterwards be a subject of wonder to him. "For," it says, "he went on his way rejoicing.

4 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. (v. 40. This (Philip, therefore) was one of the seven; for there in fact he is afterwards found at Caesarea. It was well and expedient therefore that the Spirit caught Philip away; else the eunuch would have desired to go with him, and Philip would have grieved him by declining to comply with his request, the time being not yet come. (a) But at the same time here was an encouraging assurance for them that they shall also prevail over the heathen: for indeed the high character (to aciopiston) of the (first) believers was enough to move them. If however the eunuch had stayed there, what fault could have been found? [But he knew him not]: for this is why it says, "he went on his way rejoicing: so that had he known him, he would not have been (so) delighted.

5 "And the Angel of the Lord," etc. (Recapitulation, v. 26. (b) See Angels assisting the preaching, and not themselves preaching, but calling these (to the work), But the wonderful nature of the occurrence is shown also by this: that what of old was rare, and hardly done, here takes place with ease, and see with what frequency! (c) "An eunuch," it says, "a man of great authority, under Candace, queen of the Ethiopians. (v. 27. For there women bore rule of old, and this was the law among them. Philip did not yet know for whose sake he had come into the desert: (d) but what was there to hinder his learning all (these particulars) accurately, while in the chariot? "Was reading the prophet Esaias. (v. 28. For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat (of the day). (e) "And the Spirit said unto him. (v. 29. Not now the Angel but the Spirit urges him. Why is this? "Then," the vision took place, in grosser form, through the Angel, for this is for them that are more of the body, but the Spirit is for the more spiritual. And how did He speak to him? Of course, suggested it to him. Why does not the Angel appear to the other, and bring him to Philip? Because it is likely he would not have been persuaded, but rather terrified. Observe the wisdom of Philip:

6 he did not accuse him, not say, "I know these things exactly: did not pay court to him, and say, "Blessed art thou that readest. But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. "Understandest thou what thou readest? (v. 30. For it was needful that he should himself ask, himself have a longing desire. He plainly intimates, that he knows that the other knew nothing: and says, "Understandest thou what thou readest? at the same time he shows him that great was the treasure that lay therein. It tells well also, that the eunuch looked not to the outward appearance (sxhma) (of the man), said not, "Who art thou? did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he both knows the matter, and is willing to teach. Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, "He that seeketh, findeth," (Matt. vii. 8. was fulfilled in him. "And," it says, "he besought Philip, that he would come up and sit with him. (v. 31. Do you mark the eagerness, the longing desire? But should any say he ought to have waited for Philip (to speak), (the answer is), he does not know what is the matter:

7 he could not in the least tell what the other was going to say to him, but supposed merely that he was about to receive some (lesson of) prophecy. And moreover, this was more respectful, that he did not draw him into his chariot, but besought him. "And Philip," we have read, "ran to him, and heard him reading; even the fact of his running, showed that he wished to say (something). "And the place," it says, "of the Scripture which he read was this: As a sheep He was led to the slaughter. (v. 32. And this circumstance, also, is a token of his elevated mind, (filosofiaj) that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned. Both in the former instance he prayed him, and so he does now, saying, "I pray thee of whom speaketh the prophet this? That he should at all know either that the Prophets speak in different ways about different persons, or that they speak of themselves in another person-the question betokens a very thoughtful mind. Let us be put to shame, both poor and rich, by this eunuch. Then, it says, "they came to a certain water, and he said, Lo, here is water. (v. 36. Again, of his own accord he requests, saying, "What doth hinder me to be baptized? And see again his modesty:

8 he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, "What doth hinder me? Do you observe that he has the doctrines (of faith) perfect? For indeed the Prophet had the whole, Incarnation, Passion, Resurrection, Ascension, Judgment to come. And if he shows exceeding earnestness of desire, do not marvel. Be ashamed, all ye as many as are unbaptized. "And," it says, "he commanded the chariot to stand still. (v. 38. He spoke, and gave the order at the same moment, before hearing (Philip's answer). "And when they were come up out of the water, the Spirit of the Lord caught away Philip; (v. 39) in order that the occurrence might be shown to be of God; that he might not consider it to be merely man. "And he went," it says, "on his way rejoicing. (P. 121, note 2. This hints, that he would have been grieved had he known: for the greatness of his joy, having had the Spirit also vouchsafed to him, he did not even see things present-"But Philip was found at Azotus. (v. 40. Great was the gain to Philip also:-that which he heard concerning the Prophets, concerning Habakkuk, concerning Ezekiel, and the rest, he saw done in his own person. (Bel. & Dr. v. 36; Ez. iii. 12. Thence it appears that he went a long distance, seeing he "was found at Azotus. (The Spirit) set him there, where he was thenceforth to preach:

9 "And passing through, he preached in all the cities, until he came to Caesarea." 10 "And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. (ch. ix. 1, 2. He fiftly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. "Yet breathing out threatenings and slaughter," and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion. Lo, this was fulfilled which was spoken by Christ, that "they which kill you shall think they offer worship to God. (John xvi. 2. He then in this wise did it, not as the Jews: God forbid! For that he did it through zeal, is manifest from his going abroad even to strange cities: whereas they would not have cared even for those in Jerusalem; they were for one thing only, to enjoy honor. But why went he to Damascus? It was a great city, a royal city: he was afraid lest that should be preoccupied. And observe his strong desire and ardor (and), how strictly according to the Law he went to work: he goes not to the governor, but "to the priest. That if he found any of this way: for so the believers were called, probably because of their taking the direct way that leads to heaven.

11 And why did he not receive authority to have them punished there, but brings them to Jerusalem! He did these things here with more authority. And mark on what a peril he casts himself. He was not afraid lest he should take any harm, but (yet) he took others also with him, "that if," it says, "he found any of this way, whether they were men or women"-Oh, the ruthlessness!-"he might bring them bound. By this journey of his, he wished to show them all (how he would act): so far were they from being earnest in this matter. Observe him also casting (people) into prison before this. The others therefore did not prevail: but this man did prevail, by reason of his ardent mind. "And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? (v. 3, 4. Why not in Jerusalem? why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator (aciopistoj), he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. "Fell to the earth": (ch. xxii, 6: xxvi. 12) for excess of light is wont to shock, because the eyes have their measure:

12 it is said also that excess of sound makes people deaf and stunned (as in a fit) (apoplhgaj). But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. "Saul, Saul," saith He, "why persecutest thou me? And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, hast thou suffered from Me, that thou doest these things? "And he said, Who art Thou Lord? (v. 5) thus in the first place confessing himself His servant. "And the Lord said, I am Jesus, whom thou persecutest: think not thy warring is with men. And they which were with him heard the voice of Paul, but saw no person to whom he answered-for (the Lord) suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering (some person), they marvelled. "But arise, and go into the city, and it shall be told thee what thou must do. (v. 6. Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. "It shall be told thee," etc.: He gives him good hopes, and (intimates) that he shall recover his sight also. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth;

13 and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus" (v. 7, 8):-the spoils of the devil (ta skeuh autou), "his goods" (Matt. xiii. 29), as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all! "And for three days he neither did eat nor drink, being blinded. (v. 9. What could equal this? To compensate the discouragement in the matter of Stephen, here is encourment, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen's making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort.-But why did this take place not at the very first, but after these things? That it might be shown that Christ was indeed risen. This furious assailant of Christ, the man who would not believe in His death and resurrection, the persecutor of His disciples, how should this man have become a believer, had not the power of His resurrection been great indeed? Be it so, that the other Apostles favored (His pretensions ): what say you to this man? Why then not immediately after His resurrection? That his hostility might be more clearly shown as open war. The man who is so frantic as even to shed blood and cast men into prisons, all at once believes!

14 It was not enough that he had never been in Christ's company: the believers must be warred upon by him with vehement hostility: he left to none the possibility of going beyond him in fury: none of them all could be so violent. But when he was blinded, then he saw the proofs of His sovereignty and loving kindness: then he answers, "Lord, what wilt Thou have me to do? that none may say that he played the hypocrite, he that was even eager for blood, and went to the priests, and flung himself upon such dangers, in persecuting and bringing to punishment even them that were in foreign parts-under these circumstances he now acknowledges His sovereignty. And why was he shone upon by that light not within the city, but before it? The many would not have believed, since even there (at Jerusalem when the people heard the voice which came from above, they said that "it thundered" (John xii. 29, supra, note 2, p. 123); but this man was authority enough in reporting what was his own affair. And bound he was brought in, though not with bonds upon him: and they drew him, who had expected to draw the others. "And he eat not, neither drank: he condemned himself for the past, he confessed, prayed, besought God. But should any say, This was the effect of compulsion: (we answer) The same thing happened to Elymas: then how came it that he was not changed? (ch. xiii. de Laud. Pauli Hom. iv. §1, t. ii. p. 491.

15 What (evidence) could be more compulsory than the earthquake at the Resurrection, the report of the soldiers, the other miracles, the seeing Himself risen? But these things do not compel (belief) they are calculated to teach (it) (ouk anagkastika alla didaktika). Why did not the Jews believe when they were told of these things? That he spoke truth was manifest: for he would not have been changed, had this not happened; so that all were bound to believe. He was not inferior to them that preached the Resurrection, and was more credible, by being all at once converted. He had no intercourse with any of the believers; it was at Damascus that he was converted, or rather before he came to Damascus that this happened to him. I ask the Jew: Say, by what was Paul converted? He saw so many signs, and was not converted: his teacher (Gamaliel, supra, p. 87, note 1) was converted, and he remained unconverted. Who convinced him-and not only convinced, but all at once inspired him with such ardent zeal? Wherefore was it, that he wished even to go into hell itself for Christ's sake? The truth of the facts is manifest.

16 But, as I said, for the present let us take: shame to ourselves (when we think of) the eunuch, both in his baptism and his reading. Do ye mark how he was in a station of great authority, how he was in possession of wealth, and even on his journey allowed himself no rest? What must he have been at home, in his leisure hours, this man who rested not even on his travels? What must he have been at night? Ye that are in stations of dignity, hear: imitate his freedom from pride, (de Lazaro, Conc. iii. §3, t. i. p. 748. c) his piety. Though about to return home, he did not say to himself: "I am going back to my country, there let me receive baptism; those cold words which most men use! No need had he of signs, no need of miracles: from the Prophet merely, he believed. (b) But why is it (so ordered) that he sees (Philip) not before he goes to Jerusalem, but after he has been there? It was not meet that he should see the Apostles under persecution. Because he was yet weak, the Prophet was not easy; (but yet the Prophet) catechized him. For even now, if any of you would apply himself to the study of the Prophets, he would need no miracles. And, if you please, let us take in hand the prophecy itself. "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth:

17 in His humiliation His judgment was taken away: and who shall declare His generation? for His life is taken from the earth. (v. 22, 23. It is likely he had heard that He was crucified, [and now he learns], that "His life is taken away from the earth," and the rest that "He did no sin, nor deceit in His mouth: that He prevailed to save others also: [and] who He is, Whose generation is unutterable. It is likely he had seen the riven rocks there (on the spot), and (had heard) how the veil was rent, and how there was darkness, and so forth: and all these things Philip mentioned, merely taking his text from the Prophet. It is a great thing, this reading of the Scriptures! That was fulfilled which was spoken by Moses, "Sitting, lying down, rising up, and walking, remember the Lord thy God. (Deut. vi. 7. For the roads, especially when they are lonely, give us opportunity for reflection, there being none to disturb us. Both this man is on the road and Paul on the road: howbeit the latter no than draws, but Christ alone. This was too great a work for the Apostles: and, greater still, in that, the Apostles being at Jerusalem, and no person of authority at Damascus, he nevertheless returned thence converted: yet those at Damascus knew that he did not come from Jerusalem converted, for he brought letters, that he might put the believers in bonds.

18 Like a consummate Physician, when the fever was at its height, Christ brought help to him: for it was needful that he should be quelled in the midst of his frenzy. For then most of all would he be brought down, and condemn himself as one guilty of dreadful audacity. (a) For these things Paul deplores himself, saying, "Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show all His long suffering. (1 Tim. i. 13-16. Verily one has reason to admire this eunuch. He did not see Christ, he saw no miracle: he beheld Jerusalem standing yet entire (sunestwta): he believed Philip. How came he to behave thus? His soul was earnest (memerimnhmenh). Yet the thief (on the cross) had seen miracles: the wise men had seen a star; but this man, nothing of the kind. So great a thing is the careful reading of the Scriptures! What of Paul then! did he not study the law? But he, it seems to me, was specially reserved, for the purpose which I have already mentioned by anticipation, because Christ would fain draw to Himself the Jews by inducements from every quarter. For had they been in their right mind, nothing was so likely to do them good as this; for this, more than miracles and all else, was calculated to attract them: as, on the other hand, nothing is so apt to prove a stumbling block to men of duller minds. See then how, after the Apostle, we have God also doing miracles.

19 They accused the Apostles after these [miracles of theirs]; they cast them into prison: see thereupon God doing the miracles. For instance, the bringing them out of prison, was His miracle: the bringing Philip, His miracle: the bringing Paul over, was His.-Observe in what way Paul is honored, in what way the eunuch. There, Christ appears, probably because of his hardness, and because Ananias would not (else) have been persuaded. Conversant with these wonders, let us show ourselves worthy. But many in these times, even when they come to church, do not know what is read; whereas the eunuch, even in public (ep agoraj) and riding in his chariot, applied himself to the reading of the Scriptures. Not so you: none takes the Bible in hand: nay, everything rather than the Bible. 20 Say, what are the Scriptures for? For as much as in you lies, it is all undone. What is the Church for? Tie up the Bibles: perhaps the judgment would not be such, not such the punishment: if one were to bury them in dung, that he might not hear them, he would not so insult them as you do now. For say, what is the insult there? That the man has buried them. And what here? That we do not hear them. Say, when is a person most insulted-when he is silent, and one makes no answer, or, when he does speak (and is unheeded)? So that the, insult is greater in the present case, when He does speak and thou wilt not hear: greater the contempt. "Speak not to us" (Is. xxx. 10), we read, they said of old to the Prophets: but ye do worse, saying, Speak: we will not do. For there they turned them away that they should not even speak, as feeling that from the voice itself they got some sort of awe and obligation; whereas you, in the excess of your contempt, do not even this. Believe me, if you stopped our mouths by putting your hands over them, the insult would not be so great as it is now. For say, whether shows greater contempt, he that hears, even when hindering by this action, or, he that will not even hear?

21 Say-if we shall look at it as a case of an insult offered-suppose one person to check the party insulting him, and to stop his mouth, as being hurt by the insults, and another person to show no concern, but pretend not even to hear them: whether will show most contempt? Would you not say the latter? For the former shows that he feels himself hit: the latter all but stops the mouth of God. Did ye shudder at what was said? Why, the mouth by which God speaks, is the mouth of God. Just as our mouth is the mouth of our soul, though the soul has no mouth, so the mouth of the Prophets is the mouth of God. Hear, and shudder. There, common (to the whole congregation) stands the deacon crying aloud, and saying, "Let us attend to the reading. It is the common voice of the whole Church, the voice which he utters, and yet none does attend. After him begins the Reader, "The Prophecy of Esaias," and still none attends, although Prophecy has nothing of man in it. Then after this, he says, "Thus saith the Lord, and still none attends. Then after this punishments and vengeances, and still even then none attends. But what is the common excuse? "It is always the same things over again. This it is most of all, that ruins you. Suppose you knew the things, even so you certainly ought not to turn away:

22 since in the theatres also, is it not always the same things acted over again, and still you take no disgust? How dare you talk about "the same things," you who know not so much as the names of the Prophets? Are you not ashamed to say, that this is why you do not listen, because it is "the same things over again," while you do not know the names of those who are read, and this, though always hearing the same things? You have yourself confessed that the same things are said. Were I to say this as a reason for finding fault with you, you would need to have recourse to quite a different excuse, instead of this which is the very thing you find fault with.-Do not you exhort your son? Now if he should say, "Always the same things! would not you count it an insult? It would be time enough to talk of "the same things," when we both knew the things, and exhibited them in our practice. Or rather, even then, the reading of them would not be superfluous. What equal to Timothy? tell me that: and yet to him says Paul, "Give attention to reading, to exhortation. (1Tim. iv. 13. For it is not possible, I say not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom. "I said," saith the Preacher, "I am become wise: and then it departed from me."- (Eccles. vii. 24.

23 Shall I show you that the things are not "the same? How many persons, do you suppose, have spoken upon the Gospels? And yet all have spoken in a way which was new and fresh. For the more one dwells on them, the more insight does he get, the more does he behold the pure light. Look, what a number of things I am going to speak of:-say, what is narrative? what is prophecy? what is parable? what is type? what is allegory? what is symbol? what are Gospels? Answer me only to this one point, which is plain: why are they called Gospels, "good tidings? And yet ye have often heard that good news ought to have nothing sad in it: yet this "good news" has abundance of sadness in it. "Their fire," it saith, "shall never be quenched: their worm shall not die: (Mark ix. 44. "Shall appoint his portion," it saith, "with the hypocrites," with them that are "cut asunder: then shall He say, I know you not: Depart from Me, ye that work iniquity. (Matt. xxiv. 51; vii. 23. Surely, we do not deceive ourselves, when we imagine that we tell you in your own mother-tongue ('Ellhnisti) these good tidings? You look downcast; you are stunned; you are struck all of a heap, unable to hold up your heads. "Good news" should have nothing in it of a duty to be done, but rather should counsel what is good: whereas these "Gospels" have endless duties to be done.

24 And again, to mention other things, as for instance, Except a man hate father and mother, he is not worthy of Me" (Luke xiv, 26): and "I am not come to bring peace upon earth, but a sword" (Matt. x. 34; Luke xii. 51): and "In the world ye shall have tribulation-John xvi. 33. excellent good tidings these, are they not! For good news is such as this-"You shall have this and that good thing: as in common life men say one to another, "What shall I have for my good news? Your father is coming, or, your mother: he does not say, "You must do this or that."-Again, tell me, how do the Gospels differ from the Prophets? Why are not the Prophecies also called Gospels, good tidings? For they tell the same things: for instance, "The lame shall leap as an hart. (Is. xxxv. 6. "The Lord shall give the word to them that preach the Gospel" (Ps. lxviii. 11): and, "A new heaven and a new earth. (Is. lxv. 17. Why are not those also called Gospels? But if, while you do not so much as know what "Gospels" mean, you so despise the reading of the Scriptures, what shall I say to you?-Let me speak of something else. Why four Gospels? why not, ten? why not twenty? If "many have taken in hand to set forth a narrative" (Luke i. 1), why not one person? Why they that were disciples (i.e. Apostles)? why they that were not disciples? But why any Scriptures at all?

25 And yet, on the contrary, the Old Testament says, "I will give you a New Testament. (Jer. xxxi. 31. Where are they that say, "Always the same things? If ye knew these, that, though a man should live thousands of years, they are not "the same things," ye would not say this. Believe me, I will not tell you the answers to any of these questions; not in private, not in public: only, if any find them out, I will nod assent. For this is the way we have made you good-for-nothing, by always telling you the things ready to your hands, and not refusing when we ought. Look, you have questions enough: consider them, tell me the reasons. Why Gospels? Why not Prophecies? Why duties, to be done, in the Gospels? If one is at a loss, let another seek the answer, and contribute each to the others from what he has: but now we will hold our peace. For if what has been spoken has done you no good, much less would it, should we add more. We only pour water into a vessel full of holes. And the punishment too is all the greater for you. Therefore, we will hold our peace. Which that we may not have to do, it rests with yourselves. For if we shall see your diligence, perhaps we will again speak, that both ye may be more approved, and we may rejoice over you, in all things giving glory to the God and Father of our Lord Jesus Christ:

26 to Him be glory and dominion now and ever, and world without end. Amen.

Homily 20

1 ACTS IX. 10, 12.-"And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." 2 What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized (fwtisqeij), he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, "the Lord," it says, "spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem. (v. 13. For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord. relieves him of his fear: "He is blind," saith He, "and prayeth, and art thou afraid? In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said," have heard from many concerning this man. What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ.

3 "And here he hath authority from the chief priests to bind all that call on Thy name. (v. 14. How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, "such being the case, how," says he, "can these things be? As in fact those (in the Gospel) say, "Who can be saved?"-(Mark x. 26. This is done, in order that Paul may believe him that shall come to him: "he hath seen in a vision: it hath showed him beforehand: "he prayeth," saith (the Lord): fear not. And observe, He speaks not to him of the success achieved: teaching us not to speak of our achievements. And, though He saw him afraid, for all this He said it not. "Thou shall not be disbelieved:""he hath seen," saith He, "in a vision a man (named) Ananias: for this is why it was "in a vision," namely, because he was blind. And not even the exceeding wonderfulness of the thing took possession of the disciple's mind, so greatly was he afraid But observe: Paul being blind, in this way He restored to. sight. "But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake. (v. 15, 16.

4 "Not only," saith He, "shall he be a believer, but even a teacher, and great boldness shall he show: before Gentiles and kings'-such shall be the spread of the doctrine!-that just as He astonished (him) by the former, so He may (startle him even more) by the latter. "And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul"-he straightway addresses him as a friend by that name-"Jesus, Who appeared unto thee in the way in which thou camest"-and yet Christ had not told him this, but he learnt it from the Spirit-" hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost. (v. 17. As he said this, he laid his hands upon him. "And immediately there fell from his eyes as it had been scales. (v. 18. Some say this was a sign of his blindness. Why did he not blind his eyes (entirely)? This was more wonderful, that, with his eyes open, he did not see: (v. 8) which was just his case in respect of the Law, until the Name of Jesus was put on him. "And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength. (v. 19. He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias:

5 and, that he might not imagine the blindness to be (only) fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching (to him). "And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus, that He is the Son of God. (v. 20. See, straightway he was a teacher in the synagogues. He was not a ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: seest thou what a manifest sign (was here)? And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. "But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. (v. 21, 22. As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.

6 (Recapitulation. But let us look at what relates to Ananias. The Lord said not to him, Converse with him, and catechize him. For if, when He said, "He prayeth, and hath seen a man laying his hands upon him. (v. 11, 12. He did not persuade him, much less had He said this. So that he shall not disbelieve thee, "he hath seen in a vision. Observe how in the former instance neither is Philip told all immediately. Fear not, He saith: "for this man is a chosen vessel for Me. (v. 15. He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to suffer many things. And justly he is called "a vessel" (or, instrument)-for reason shows that evil is not a physical quality: "a vessel of election" (or, chosen instrument), He saith; for we choose that which is approved. And let not any imagine, that (Ananias) speaks in unbelief of what was told him, as imagining that Christ was deceived: far from it! but affrighted and trembling, he did not even attend to what was said, at hearing the name of Paul. Moreover, the Lord does not tell that He has blinded him: at the mention of his name fear had prepossessed his soul: "see," he says, "to whom Thou art betraying me: `and hither for this very purpose is he come, to bind all that call upon Thy Name.' I fear, lest he take me to Jerusalem:

7 why dost Thou cast me into the mouth of the lion? He is terrified, even while he speaks these words; that from every quarter we may learn the energetic character (arethn) of the man. For that these things should be spoken by Jews, were nothing wonderful: but that these (the believers) are so terrified, it is a most mighty proof of the power of God. Both the fear is shown, and the obedience greater after the fear. For there was indeed need of strength. Since He says, "a vessel of election," that thou mayest not imagine that God is to do all, He adds, "to bear My Name before Gentiles and kings, and the children of Israel. Ananias has heard what he most desired-that against the Jews also he will take his stand: this above all gave him courage. "For I," saith He, "will show him how great things he must suffer for My Name's sake. At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! "It is well," saith he: "let him continue blind" (this is why he says these words): "he is blind: why dost Thou at all bid me open his eyes, that he may bind (men) again? Fear not the future:

8 for that opening of his eyes he will use not against you, but for you (with reference to that saying, "That he may receive his sight" (v. 12), these words are spoken): for not only will he do you no harm, but he "will suffer many things. And what is wonderful indeed is, that he shall first know "how great things he shall suffer," and then shall take the field against the perils.-" Brother Saul, the Lord Jesus"-he saith not," Who made thee blind," but, "Who appeared with thee in the way, hath sent me unto thee that thou mayest receive thy sight" (v. 17): observe this man also, how he utters nothing boastful, but just as Peter said in the case of the lame man, "Why look ye on us, as though by our own power or holiness we had made him to walk," (ch. iii. 12) so here also he saith, "Jesus, Who appeared unto thee. (b) Or, (he saith it) that the other may believe: and he saith not, He that was crucified, the Son of God, He that doeth wonders: but what? "He that appeared unto thee: (speaking) from what the other knew: as Christ also added no more, neither said, I am Jesus, the Crucified, the Risen: but what? "Whom thou persecutest. Ananias said not, "The persecuted," that he may not seem as it were to rave over him (epenqousian), to deride him, "Who appeared unto thee in the way: and yet He did not (visibly) appear, but was seen by the things done.

9 And immediately he added, wishing to draw a veil over the accusation: "That thou mayest receive thy sight. I came not to reprove the past, but to bestow the gift: "that thou mayest receive thy sight, and be filled with the Holy Ghost. (a) With hands laid on, he spake these words. "And immediately there fell from his eyes," etc. (v. 18: a double blindness is removed.-And why saith it, "Having taken food, he was strengthened? (v. 19. Because they that are in such case become relaxed: he had no heart to partake of food before, until he obtained the mighty gifts. (c) It seems to me, that both Paul and Cornelius, at the very instant when the words were spoken, received the Spirit. And yet (in this case) the giver was no great one. So true is it, that there was naught of man's in the things done, nor aught was done by man, but God was present, the Doer of these things. And at the same time (the Lord) both teaches him to think modestly of himself, in that He does not bring him to the Apostles who were so admired, and shows that there is nothing of man here. He was not filled, however, with the Spirit which works signs: that in this way also his faith might be shown; for he wrought no miracles. "And straightway," it says, "in the synagogues he preached Jesus"- (v. 20) not that He is risen-not this: no, nor that He liveth: but what?

10 immediately he strictly expounded the doctrine-"that this is the Son of God. And all that heard him were amazed," etc. (v. 21. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. "Is not this he," etc. He had not merely been a persecutor, but "destroyed them which called on this Name"-they did not say, "on Jesus; for hatred, they could not bear even to hear His name-and what is more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he associated with the Apostles before. See by how many (witnesses) he is confessed to have been of the number of the enemies! But Paul not only was not confounded by these things, nor hid his face for shame, but "increased the more in strength, and confounded the Jews" (v. 22), i.e. put them to silence, left them nothing to say for themselves, "proving, that this is very Christ. "Teaching," it says: for this man was a teacher.

11 "And after that many days were fulfilled, the Jews took counsel to kill him." (v. 23.) The Jews again resort to that valid argument (isxuron sullogismon) of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. "But their laying await was known of Saul. And they watched the gates day and night to kill him." (v. 24.) For this was more intolerable to them than the miracles which had taken place-than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by (miraculous) grace, but by man's wisdom-not as the apostles were-(ekeinoi ch. v. 19) that thou mayest learn the energetic (arethn) character of the man, how he shines even without miracles. "Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." (v. 25.) What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.

12 (Recapitulation, v. 20, 21.) "And straightway in the synagogues he preached Jesus" -for he was accurate in the faith-" that this is the Son of God. But all that heard him were amazed," etc., for indeed it was incredible. "But Saul increased," etc. Therefore "after many days" this happens: viz. the Jews "took counsel to kill him. And their laying await was known of Saul." (v. 22-24.) What does this mean? It is likely that for awhile he did not choose to depart thence, though many, perhaps, besought him; but when he learnt it, then he permitted his disciples: for he bad disciples immediately. 13 "Then the disciples," etc. (v. 25. Of this occurrence he says: "The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me. (2. Cor. xi. 32. But observe the Writer here, that he does not tell the story ambitiously, and so as to show what an important person Paul was, saying, "For they stirred up the king," and so forth: but only, "Then the disciples took him by night, and let him down by the wall-in a basket: for they sent him out alone, and none with him. And it was well they did this: the consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary-he leaped into the midst of those who were mad against him. This it is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: "Except a man take up his cross, and follow Me. (Matt. x. 38. The very fact that he had been slower to come than the rest made him more zealous: for "to whom much is forgiven" (Luke vii. 47) the same will love more, so that the later he came, the more he loved: * * * and having done ten thousand wrongs, be thought he could never do enough to cast the former deeds into the shade. "Proving" (v. 22), it says: i.e. with mildness teaching.

14 And observe, they did not say to him, Thou art he that destroyed: why art thou changed? for they were ashamed: but they said it to themselves. For he would have said to them, This very thing ought to teach you, as in fact he does thus plead in his speech before Agrippa. Let us imitate this, man: let us bear our souls in our hands ready to confront all dangers.-(That he fled from Damascus) this was no cowardice: he preserved himself for the preaching. Had he been a coward, he would not have gone to Jerusalem, would not immediately have commenced teaching: he would have abated somewhat of his vehemence: for he bad been taught by the fate of Stephen. He was no coward, but he was also prudent (oikonomikoj) (in husbanding himself). Wherefore he thought it no great thing to die for the Gospel's sake, unless he should do this to great advantage: willing not even to see Christ, Whom most of all he longed to see, while the work of his stewardship among men was not yet complete. (Phil. i. 23, 24). Such ought to be the soul of a Christian. From his first appearance from the very outset, the character of Paul declared itself: nay even before this, even in the things which he did "not according to knowledge" (Rom. x. 2), it was not by man's reasoning that he was moved to act as he did.

15 For if, so long afterwards, he was content not to depart, much more at the beginning of his trading voyage, when he had but just left the harbor! Many things Christ leaves to be done by (ordinary) human wisdom, that we may learn that (his disciples) were men, that it was not all everywhere to be done by grace: for otherwise they would have been mere motionless logs: but in many things they managed matters themselves.-This is not less than martyrdom,-to shrink from no suffering for the sake of the salvation of the many. Nothing so delights God. Again will I repeat what I have often said: and I repeat it, because I do exceedingly desire it: as Christ also did the same, when discoursing concerning forgiveness: "When ye pray, forgive if ye have aught against any man: (Mark xi. 25. and again to Peter He said, "I say not unto thee, Forgive until seven times, but until seventy-times seven. (Matt. xviii. 22. And Himself in fact forgives the transgressions against Him. So do we also, because we know that this is the very goal of Christianity, continually discourse thereof. Nothing is more frigid than a Christian, who cares not for the salvation of others. Thou canst not here plead poverty: for she that cast down the two mites, shall be thine accuser. (Luke xxi. 1. And Peter said, "Silver and gold have I none. (Acts iii. 6. And Paul was so poor, that he was often hungered, and wanted necessary food. Thou canst not plead lowness of birth:

16 for they too were ignoble men, and of ignoble parents. Thou canst not allege want of education: for they too were "unlearned men. (Acts iv. 13. Even if thou be a slave therefore and a runaway slave, thou canst perform thy part: for such was Onesimus: yet see to what Paul calls him, and to how great honor he advances him: "that he may communicate with me," he says, "in my bonds. (Philem. v. 13. Thou canst not plead infirmity: for such was Timothy, having often infirmities; for, says the apostle, "Use a little wine for thy stomach's sake, and thine often infirmities. (1 Tim. v. 23. Every one can profit his neighbor, if he will fulfil his part. See ye not the unfruitful trees, how strong they are, how fair, how large also, and smooth, and of great height? But if we had a garden; we should much rather have pomegranates, or fruitful olive trees: for the others are for delight to the eye, not for profit, which in them is but small. Such are those men who only consider their own interest: nay, not such even since these persons are fit only for burning: whereas those trees are useful both for building and for the safety of those within. Such too were those Virgins, chaste indeed, and decent, and modest, but profitable to none (Matt. xxv. 1) wherefore they are burned. Such are they who have not nourished Christ.

17 For observe that none of those are charged with particular sins of their own, with fornication, for instance, or with perjury; in short, with no sin but the having been of no use to another. Such was he who buried his talent, showing indeed a blameless life, but not being useful to another. (ib. 25. How can such an one be a Christian? Say, if the leaven being mixed up with the flour did not change the whole into its own nature, would such a thing be leaven? Again, if a perfume shed no sweet odor on those who approach it, could we call it a perfume? Say not, "It is impossible for me to induce others (to become Christians)"-for if thou art a Christian, it is impossible but that it should be so. For as the natural properties of things cannot be gainsaid, so it is here: the thing is part of the very nature of the Christian. Do not insult God. To say, that the sun cannot shine, would be to insult Him: to say that a Christian cannot do good, is to insult God, and call Him a liar. For it is easier for the sun not to give heat, nor to shine, than for the Christian not to send forth light: it is easier for the light to be darkness, than for this to be so. Tell me not that it is impossible: the contrary is the impossible. Do not insult God.

18 If we once get our own affairs in a right state, the other will certainly follow as a natural and necessary consequence. It is not possible for the light of a Christian to be hid; not possible for a lamp so conspicuous as that to be concealed. Let us not be careless. For, as the profit from virtue reaches both to ourselves, and to those who are benefited by it: so from vice there is a two-fold loss, reaching both to ourselves, and to those who are injured by it. Let there be (ifyou will) some private man, who has suffered numberless ills from some one, and let no one take his part, yet let that man still return good offices; what teaching so mighty as this? What words, or what exhortations could equal it? What wrath were it not enough to extinguish and soften? Knowing therefore these things, let us hold fast to virtue, as knowing that it is not possible to be saved otherwise, than by passing through this present life in doing these good works, that we may also obtain the good things which are to come, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, world without end. Amen.

Homily 21

1 ACTS IX. 26, 27.-"And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way." 2 One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, "I went not to Jerusalem," but "into Arabia" and" to Damascus," and, "After three years I went up to Jerusalem," and "to see Peter" (Gal. i. 17), (istorhsai Cat. here the writer says the contrary. (There, Paul says,) "And none of the Apostles saw I; but here, it is said (Barnabas), brought him to the Apostles."-Well, then, either (Paul) means, "I went not up with intent to refer or attach myself to them (anaqesqai)-for what saith he? "I referred not myself, neither went I to Jerusalem to those who were Apostles before me: or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but "assayed to join himself unto the disciples "-as being a teacher, not a disciple-" I went not," he says, "for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them. Or, he does not speak of this visit, but passes it by, so that the order is, "I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria: or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea.

3 Also, the visit "after fourteen years," probably, was when he brought up the [alms to the] brethren together with Barnabas: (Gal. ii. 1) or else he means a different occasion. (Acts xi. 30. For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in ch. xxii. 17-21) that vision, but passes it by. "He assayed," it says, "to join himself to the disciples. And they were afraid of him. By this again is shown the ardor of Paul's character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: "they believed not that he was a disciple: for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. "But Barnabas"-" Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for"he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark)-" having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way. (xv. 39. It is likely that at Damascus also he had heard all about him:

4 whence he was not afraid but the others were, for he was a man whose glance inspired fear. "How," it says, "he had seen the Lord in the way, and that He had spoken unto him, and how in Damascus he had spoken boldly in the name of the Lord. And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28): these things were demonstrative of the former, and by his acts he made good what was spoken of him. "And he spake, and disputed with the Hellenists. (v. 29. So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. "With the Hellenists: he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him. "But they," it says, "went about to slay him: a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Caesarea. For it says, "When the brethren were aware of this, they brought him down to Caesarea, and sent him forth to Tarsus" (v. 30), at the same time to preach, and likely to be more in safety, as being in his own country.

5 But observe, I pray you, how far it is from being the case that everything is done by (miraculous) grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs. "Then, it says, "the Church throughout all Judea and Galilee and Samaria had peace (they), being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost. (v. 31. He is about to relate that Peter goes down (from Jerusalem), therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence. Paul departed, and there was peace: there is no war nor disturbance. Them, they respected most, as having often stood by them, and as being held in admiration by the multitude: but him, they despised, and were more savage against him. See, how great a war, and immediately, peace! See what that war effected. It dispersed the peace-makers. In Samaria, Simon was put to shame: in Judea, the affair of Sapphira took place.

6 Not that, because there was peace, therefore matters became relaxed, but such was the peace as also to need exhortation. "And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. (v. 32. Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were "not drunken," when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he (ch. i. 15; ii. 15; iii. 4-12; iv. 8; v. 3-15.): when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good management (was needed); but where all is calm, there they act all in common, and he demands no greater honor (than the others). When need was to work miracles, he starts forward, and here again he is the man to labor and toil. "And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And. he arose immediately. (v. 33, 34.

7 And why did he not wait for the man's faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain. "And all that dwelt at Lydda and Saron saw him, and turned to the Lord. (v. 35. For the man was notable. "Arise, and make thy bed: he does well to give a proof of the miracle: for they not only released men of their diseases, but in giving the health they gave the strength also. Moreover, at that time they had given no proofs of their power, so that the man could not reasonably have been required to show his faith, as neither in the case of the lame man did they demand it. (ch. iii. 6. As therefore Christ in the beginning of His miracles did not demand faith, so neither did these. For in Jerusalem indeed, as was but reasonable, the faith of the parties was first shown; "they brought out their sick into the streets, but as Peter passed by, his shadow at least might fall upon some of them" (ch. v. 15); for many miracles had been wrought there; but here this is the first that occurs. For of the miracles, some were wrought for the purpose of drawing others (to faith); some for the comfort of them that believed. "Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did.

8 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that be would not delay to come to them. (v. 36-38). Why did they wait till she was dead? Why was not Peter solicited (eskulh) before this? So right-minded (filosofountej) were they, they did not think it proper to trouble (skullein) the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course. "Not to delay to come unto them: for she was a disciple. And Peter arose, and went with them. And when he was come, they led him into the upper chamber. (v. 39. They do not beseech, but leave it to him to give her life (swthrian. See what a cheering inducement to alms is here! "And all the widows," it says, "stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them. Peter went into the apartment, as one who took it calmly, but see what an accession came of it!

9 It is not without a meaning that the Writer has informed us of the woman's name, but to show that the name she bore (ferwnumoj hn) matched her character; as active and wakeful was she as an antelope. For in many instances there is a Providence in the giving of names, as we have often told you. "She was full," it says, "of good works: not only of alms, but "of good works," first, and then of this good work in particular. "Which," it says, "Dorcas made while she was with them. Great humility! Not as we do; but they were all together in common, and in company with them she made these things and worked. "But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. (v. 40. Why does he put them all out? That he may not be confused nor disturbed by their weeping. "And having knelt down, he prayed. Observe the intentness of his prayer. "And he gave her his hand. (v. 41. So did Christ to the daughter of Jairus: "And (says the Evangelist) having taken her by the hand. Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand-" And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive:

10 to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support (prostasian) to others. "And it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner. (v. 42-43. Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! "Many days; " for they needed his instruction, who had believed through the miracles.-Let us look then again at what has been said. 11 "Assayed," it says, "to join himself to the disciples. (Recapitulation, v. 26. He did not come up to them unabashed, but with a subdued manner. "Disciples " they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen. "But they were all afraid of him. See how they feared the dangers, how the alarm was yet at its height in them. "But Barnabas," etc. (v. 27.)-it seems to me that Barnabas was of old a friend of his-" and related," etc.: observe how Paul says nothing of all this himself: nor would he have brought it forward to the others, had he not been compelled to do so. "And he was with them, coming in and going out at Jerusalem, and speaking boldly in the name of the Lord Jesus. (v. 28, 29. This gave them all confidence. "But they went about to slay him: which when the brethren knew" etc. (v. 30. Do you observe how both there (at Damascus), and here, the rest take care for him, and provide for him the means of departure, and that we nowhere find him thus far receiving (direct supernatural) aid from God? So the energy of his character is betokened. "To Caesarea, and sent him forth to Tarsus: so that, I suppose, he did not continue his journey by land, but sailed the rest of it. And this (departure) is Providentially ordered, that he might preach there also:

12 and so likewise were the plots against him ordered by God's Providence, and his coming to Jerusalem, that the story about him might no longer be disbelieved. For there he was "speaking boldly," it says, "in the name of the Lord Jesus; and he spake and disputed against the Hellenists; and again, "he was with them coming in and going out.-So the Church throughout all Judea and Galilee and Samaria had peace" -i.e. it increased: and peace with itself, that peace which is peace indeed: for the war from without would have done them no harm -" they being edified, and walking in the fear of the Lord, and abounded in the consolation of the Holy Ghost. And the spirit consoled them both by the miracles and by the works, and independently of these in the person of each individual. "And it came to pass, etc. And Peter said unto him, Eneas," etc. (v. 32-34. But before discourse, before exhortations, he says to the lame man himself, "Jesus Christ maketh thee whole. This word he believed in any wise, and was made whole. Observe how unassuming he is: for he said not, "In the Name," but rather as a sign he narrates the miracle itself, and speaks as its Evangelist. "And having seen him," it says, "all that dwelt in Lydda, and Saron, turned unto the Lord.-Now there was at Joppa," etc. (v. 35, 36. Observe everywhere the signs taking place. But let us so believe them, as if we were now beholding them.

13 It is not simply said, that Tabitha died, but that she died, having been in a state of weakness. And (yet) they did not call Peter until she died; then "they sent and told him not to delay to come unto them. Observe, they send and call him by others. And he comes: he did not think it a piece of disrespect, to be summoned by two men: for, it says, "they sent two men unto him." -Affliction, my beloved, is a great thing, and rivets our souls together. Not a word of wailing there, nor of mourning. See how thoroughly matters are cleansed! "Having washed her," it says, "they laid her in an upper chamber: that is, they did all (that was right)for the dead body. Then Peter having come, "knelt down, and prayed; and turning him to the body, said, Tabitha, arise. (v. 40. They did not perform all their miracles with the same ease. But this was profitable for them: for truly God took thought not only for the salvation of others, but for their own. He that healed so many by his very shadow, how is it that he now has to do so much first? There are cases also in which the faith of the applicants coöperated. This is the first dead person that he raises. Observe how he, as it were, awakes her out of sleep: first she opened her eyes: then upon seeing (Peter) she sat up: then from his hand she received strength.

14 "And it was known throughout all Joppa, and many believed in the Lord. (v. 42. Mark the gain, mark the fruit, that it was not for display. Indeed, this is why he puts them all out, imitating his Master in this also. 15 For where tears are-or rather, where miracles are, there tears ought not to be; not where such a mystery is celebrating. Hear, I beseech you: although somewhat of the like kind does not take place now, yet in the case of our dead likewise, a great mystery is celebrating. Say, if as we sit together, the Emperor were to send and invite some one of us to the palace, would it be right, I ask, to weep and mourn? Angels are present, commissioned from heaven and come from thence, sent from the King Himself to call their fellow servant, and say, dost thou weep? Knowest thou not what a mystery it is that is taking place, how awful, how dread, and worthy indeed of hymns and lauds? Wouldest thou learn, that thou mayest know, that this is no time for tears? For it is a very great mystery of the Wisdom of God. As if leaving her dwelling, the soul goes forth, speeding on her way to her own Lord, and dost thou mourn? Why then, thou shouldst do this on the birth of a child: for this in fact is also a birth, and a better than that. For here she goes forth to a very different light, is loosed as from a prison-house, comes off as from a contest. "Yes," say you, "it is all very well to say this, in the case of those of whose salvation we are assured.

16 Then, what ails thee, O man, that even in the case of such, thou dost not take it in this way? Say, what canst thou have to condemn in the little child? Why dost thou mourn for it? What in the newly baptized? for he too is brought into the same condition: why dost thou mourn for him? For as the sun arises clear and bright, so the soul, leaving the body with a pure conscience, shines joyously. Not such the spectacle of Emperor as he comes in state to take possession of the city (epibainontapoLewj), not such the hush of awe, as when the soul having quitted the body is departing in company with Angels. Think what the soul must then be! in what amazement, what wonder, what delight! Why mournest thou? Answer me.-But it is only in the case of sinners thou doest this? Would that it were so, and I would not forbid your mournings, would that this were the object! This lamentation were Apostolic, this were after the pattern of the Lord; for even Jesus wept over Jerusalem. I would that your mournings were discriminated by this rule. But when thou speakest the words of one that would call back (the dead), and speakest of thy long intimacy and his beneficence, it is but for this thou mournest (not because he was a sinner), thou dost but pretend to say it. Mourn, bewail the sinner, and I too will give a loose to tears;

17 I, more than thou, the greater the punishment to which he is liable as such: I too will lament, with such an object. But not thou alone must lament him that is such; the whole city must do the same, and all that meet you on the way, as men bewail them that are led to be put to death. For this is a death indeed, an evil death, the death of sinners. But (with you) all is clean reversed. Such lamentation marks a lofty mind, and conveys much instruction; the other marks a littleness of soul. If we all lamented with this sort of lamentation, we should amend the persons themselves while yet living. For as, if it rested with thee to apply medicines which would prevent that bodily death, thou wouldest use them, just so now, if this death were the death thou lamentest, thou wouldest prevent its taking place, both in thyself and in him. Whereas now our behavior is a perfect riddle; that having it in our power to hinder its coming, we let it take place, and mourn over it when it has come. Worthy indeed of lamentations are they (when we consider), what time as they shall stand before the judgment seat of Christ, what words they shall then hear, what they shall suffer! To no purpose have these men lived: nay, not to no purpose, but to evil purpose! Of them too it may be fitly said, "It were good for them had they never been born. (Mark xiv. 21.

18 For what profit is it, I ask, to have spent so much time to the hurt of his own person? Had it been spent only to no purpose, were not that, I ask you, punishment enough! If one who has been an hired servant twenty years were to find that he has had all his labor in vain, would he not weep and lament, and think himself the most miserable of men? Why, here is a man who has lost all the labor of a whole life: not one day has he lived for himself, but to luxury, to debauchery, to covetousness, to sin, to the devil. Then, say, shall we not bewail this man? shall we not try to snatch him from his perils? For it is, yes, it is possible, if we will, to mitigate his punishment, if we make continual prayers for him, if for him we give alms. However unworthy he may be, God will yield to our importunity. For if Paul showed mercy on one (who had no claims on his mercy), and for the sake of others spared one (whom he would not have spared), much more is it right for us to do this. By means of his substance, by means of thine own, by what means thou wilt, aid him: pour in oil, nay rather, water. Has he no alms-deeds of his own to exhibit? Let him have at least those of his kindred. Has he none done by himself?

19 At least let him have those which are done for him, that his wife may with confidence beg him off in that day, having paid down the ransom for him. The more sins he has to answer for, the greater need has he of alms, not only for this reason, but because the alms has not the same virtue now, but far less: for it is not all one to have done it himself, and to have another do it for him; therefore, the virtue being less, let us by quantity make it the greatest. Let us not busy ourselves about monuments, not about memorials. This is the greatest memorial: set widows to stand around him. Tell them his name: bid them all make for him their prayers, their supplications: this will overcome God: though it have not been done by the man himself, yet because of him another is the author of the almsgiving. Even this pertains to the mercy of God: "widows standing around and weeping" know how to rescue, not indeed from the present death, but from that which is to come. Many have profited even by the alms done by others on their behalf: for even if they have not got perfect (deliverance), at least they have found some comfort thence. If it be not so, how are children saved? And yet there, the children themselves contribute nothing, but their parents do all: and often have women had their children given them, though the children themselves contributed nothing.

20 Many are the ways God gives us to be saved, only let us not be negligent. 21 How then if one be poor? say you. Again I say, the greatness of the alms is not estimated by the quantity given, but by the purpose. Only give not less than thine ability, and thou hast paid all. How then, say you, if he be desolate and a stranger, and have none to care for him? And why is it that he has none, I ask you? In this very thing thou sufferest thy desert, that thou hast none to be thus thy friend, thus virtuous. This is so ordered on purpose that, though we be not ourselves virtuous, we may study to have virtuous companions and friends-both wife, and son, and friend-as reaping some good even through them, a slight gain indeed, but yet a gain. If thou make it thy chief object not to marry a rich wife, but to have a devout wife, and a religious daughter, thou shall gain this consolation; if thou study to have thy son not rich but devout, thou shall also gain this consolation. If thou make these thine objects then wilt thyself be such as they. This also is part of virtue, to choose such friends, and such a wife and children. Not in vain are the oblations made for the departed, not in vain the prayers, not in vain the almsdeeds: all those things hath the Spirit ordered, wishing us to be benefited one by the other. See: he is benefited, thou art benefited: because of him, thou hast despised wealth, being set on to do some generous act:

22 both thou art the means of salvation to him, and he to thee the occasion of thine almsgiving. Doubt not that he shall get some good thereby. It is not for nothing that the Deacon cries, "For them that are fallen asleep in Christ, and for them that make the memorials for them. It is not the Deacon that utters this voice, but the Holy Ghost: I speak of the Gift. What sayest thou? There is the Sacrifice in hand, and all things laid out duly ordered: Angels are there present, Archangels, the Son of God is there: all stand with such awe, and in the general silence those stand by, crying aloud: and thinkest thou that what is done, is done in vain? Then is not the rest also all in vain, both the oblations made for the Church, and those for the priests, and for the whole body? God forbid! but all is done with faith. What thinkest thou of the oblation made for the martyrs, of the calling made in that hour, martyrs though they be, yet even "for martyrs? It is a great honor to be named in the presence of the Lord, when that memorial is celebrating, the dread Sacrifice, the unutterable mysteries.

23 For just as, so long as the Emperor is seated, is the time for the petitioner to effect what he wishes to effect, but when he is risen, say what he will, it is all in vain, so at that time, while the celebration of the mysteries is going on, it is for all men the greatest honor to be held worthy of mention. For look: then is declared the dread mystery, that God gave Himself for the world: along with that mystery he seasonably puts Him in mind of them that have sinned. For as when the celebration of Emperors' victories is in progress, then, as many as had their part in the victory receive their meed of praise, while at the same time as many as are in bonds are set at liberty in honor of the occasion; but when the occasion is past, he that did not obtain this favor then, no longer gets any: so is it here likewise: this is the time of celebration of a victory. For, saith it, "so often as ye eat this bread, ye do show forth the Lord's death. Then let us not approach indifferently, nor imagine that these things are done in any ordinary sort. But it is in another sense that we make mention of martyrs, and this, for assurance that the Lord is not dead: and this, for a sign that death has received its death's blow, that death itself is dead.

24 Knowing these things, let us devise what consolations we can for the departed, instead of tears, instead of laments, instead of tombs, our alms, our prayers, our oblations, that both they and we may attain unto the promised blessings, by the grace and loving-kindness of His only-begotten Son our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.