But here was nothing of the kind; for here was nothing at all to pain them or cause any discomfort. Nay, what is more wonderful to say, the very things which are thought to cause discomfort, became matter of all joy and gladness. For tell me, what was there for them to be annoyed at? what to take amiss? Shall we cite a particular case for comparison with them? Well, let there be one of consular dignity, let him be possessed of much wealth, let him dwell in the imperial city, let him have no troublesome business with anybody, but only live in delight, and have nothing else but this to do, seated at the very summit of wealth and honor and power: and let us set against him a Peter, in bonds if you will, in evils without number: and we shall find that he is the man that lives the most delightfully. For when there is such excess of joy, as to be delighted when in bonds, think what must be the greatness of that joy! For like as those who are high in office, whatsoever evils may happen, are not sensible of them, but continue in enjoyment: so did these the more rejoice on account of these very evils. For it is impossible, impossible in words to express how great pleasure falls to their lot, who suffer for Christ’s sake: for they rejoice in their sufferings, rather than in their good things. Whoso loves Christ, knows what I say. —But what as regards safety? And who, I ask, if he were ever so rich, could have escaped so many perils, going about among so many different nations, for the sole purpose of bringing about a reformation in their manner of life? For it was just as if by royal mandate that they carried all before them, nay, far more easily, for never mandate could have been so effectual, as their words were. For the royal edict compels by necessity, but these drew men willingly and spontaneously, yea, and with hearts above measure thankful. What royal edict, I ask, would ever have persuaded men to part with all their property and their lives; to despise home, country, kindred, yea, even self-preservation? Yet the voices of fishermen and tent-makers availed for this. So that they were both happy, and more powerful and strong than all others. “Yes,” say you, “those of course were, for they wrought miracles. ” ( supra, p. 83, note 4. ) But I ask what miracles did those who believed work, the three thousand, and the five thousand; and yet these, we read, passed their time in gladness? And well they might: for that which is the groundwork of all discomforts, the possession of riches, was done away with. For that, that, I say, was ever the cause both of wars and fighting, and grief, and discomfort, and all evils: the thing which makes life full of labor and troubles, it is that. And indeed it would be found that many more rich than poor have reason to be sad. If any think this is not true, their notion is derived not from the nature of the things, but from their own fancy. And if the rich do enjoy some sort of pleasure, this is not to be wondered at: for even those who are covered all over with the itch, have a good deal of pleasure. For that the rich are for all the world like these, and their mind affected in the same sort, is plain from this circumstance.
Their cares annoy them, and they choose to be engrossed with them for the sake of the momentary pleasure: while those who are free from these affections, are in health and without discomfort. Whether is more pleasant, I ask, whether of the two more safe? To have to take thought only for a single loaf of bread and suit of clothes, or for an immense family, both slaves and freemen, not having care about himself (only)? For as this man has his fears for himself, so have you for those who depend on your own person. Why, I pray you, does poverty seem a thing to be shunned? Just in the same way as other good things are, in the judgment of many, things to be deprecated. “Yes,” say you, “but it is not that those good things are subjects for deprecation, but that they are hard of attainment. ” Well, so is poverty, not a thing to be deprecated, but hard of attainment: so that if one could bear it, there would be no reason to deprecate it. For how is it that the Apostles did not deprecate it? how is it that many even choose it, and so far from deprecating, even run to it? For that which is really a thing to be deprecated, cannot be an object of choice save to madmen. But if it be the men of philosophic and elevated minds that betake themselves to this, as to a safe and salubrious retreat, no wonder if to the rest it wears a different appearance. For, in truth, the rich man seems to me to be just like a city, unwalled, situated in a plain, inviting assailants from all sides: but poverty, a secure fortress, strong as brass can make it, and the way up to it difficult. “And yet,” say you, “the fact is just the reverse: for these are they, who are often dragged into courts of law, these are they who are overborne and ill-treated. ” No: not the poor, as poor, but those who being poor want to be rich. But I am not speaking of them, but of such as make it their study to live in poverty. For say, how comes it that nobody ever drags the brethren of the hills into courts of law? and yet if to be poor is to be a mark for oppression, those ought most of all to be dragged thither, since they are poorer than all others. How comes it that nobody drags the common mendicants into the law-courts? Because they are come to the extreme of poverty. How is it that none does violence to them, none lays vexatious informations against them? Because they abide in a stronghold too safe for that. How many think it a condition hard to struggle against, poverty, I mean, and begging! What then, I ask, is it a good thing to beg? “It is good, if there be comfort,” say you; “if there be one to give: it is a life so free from trouble and reverses, as every one knows. ” But I do not mean to commend this; God forbid! what I advise is the not aiming at riches. For say, whom would you rather call blessed? those who find themselves at home with virtue, ( ἐπιτηδείους πρὸς ἀρετήν ) or those who stand aloof? Of course, those who are near. Say then, which of the two is the man to learn anything that is profitable, and to shine in the true wisdom? the former, or the latter? The first, all must see.
If you doubt it, satisfy yourself in this way. Fetch hither from the market-place any of the poor wretches there; let him be a cripple, lame, maimed: and then produce some other person, comely of aspect, strong in body, full of life and vigor in every part, overflowing with riches: let him be of illustrious birth, and possessed of great power. Then let us bring both these into the school of philosophy: which of them, I ask, is more likely to receive the things taught? The first precept, at the outset, “Be lowly and moderate” (for this is Christ’s command): which will be most able to fulfil it, this one or the other? “Blessed are they that mourn” ( Matt. v. 4 ): which will most receive this saying? “Blessed are the lowly:” which will most listen to this? “Blessed are the pure in heart. Blessed are they which do hunger and thirst after righteousness. Blessed are they which are persecuted for righteousness’ sake” ( ib. 8, 6, 10 ). Which will with ease receive these sayings? And, if you will, let us apply to all of them these rules, and see how they will fit. Is not the one inflamed and swollen all over, while the other is ever lowly minded and subdued in his whole bearing? It is quite plain. Yes, and there is a saying to that effect among those that are without: “(I was) a slave, Epictetus by name, a cripple in body, for poverty a very Irus, and a friend of the Immortals. ” For how, I would ask, can it be otherwise, but that the soul of the rich must teem with evils; folly, vainglory, numberless lusts, anger and passion, covetousness, iniquity, and what not? So that even for philosophy, the former is more congenially ( ἐπιτηδεία ) disposed than the latter. By all means seek to ascertain which is the more pleasant: for this I see is the point everywhere discussed, whether such an one has the more enjoyable way of life. And yet even as regards this, we need not be in doubt; for to be near to health, is also to have much enjoyment. But whether of the two, I would ask, is best disposed ( ἐπιτήδειος ) to the matter now in hand, that which we will needs carry into accomplishment—our law, I mean—the poor man or the rich? Whether of them will be apt to swear? The man who has children to be provoked with, the man who has his covenants with innumerable parties, or the man who is concerned to apply for just a loaf of bread or a garment? This man has not even need of oaths, should he wish, but always lives free from cares of business; nay, more, it is often seen that he who is disciplined to swear not at all, will also despise riches; and one shall see in his whole behavior his ways all branching off from this one good habit, and leading to meekness, to contempt of riches, to piety, to subduedness of soul, to compunction of heart. Then let us not be indolent, my beloved, but let us again show great earnestness: they who have succeeded, that they may keep the success achieved, that they be not easily caught by the receding wave, nor the refluent tide carry them back again [they too who are yet behindhand, that they may be raised up again, and strive to make up that which is wanting.
And meanwhile let those who have succeeded, help those who have not been able to do the same]: and by reaching out their hands, as they would to men struggling in the deep water, receive them into the haven of no-swearing ( ἀνωμοσίας ). For it is indeed a haven of safety, to swear not at all: whatever storms burst upon us, to be in no danger of sinking there: be it anger, be it insult, be it passion, be it what it may, the soul is stayed securely; yea, though one have vented some chance word or other that ought not, and had been better not, to be spoken, yet he has laid himself under no necessity, no law. ( Supra, Hom. ix. §5. ad. Pop. Ant. viii. §3. ) See what Herod did for his oath’s sake: he cut off the head of the Fore-runner. “But because of his oaths,” it says, “and because of them which sat at meat with him” ( Mark vi. 26 ), he cut off the head of the Prophet. Think what the tribes had to suffer for their oath in the matter of the tribe of Benjamin ( Judges xxi. 5–10 ): what Saul had to suffer for his oath ( 1 Sam. xiv. 24 , etc. ). For Saul indeed perjured himself, but Herod did what was even worse than perjury, he committed murder. Joshua again—you know how it fared with him, for his oath in the matter of the Gibeonites. ( Joshua, ch. ix . ) For it is indeed a snare of Satan, this swearing. Let us burst the cords; let us bring ourselves into a condition in which it will be easy (not to swear); let us break loose from every entanglement, and from this snare of Satan. Let us fear the command of the Lord: let us settle ourselves in the best of habits: that, making progress, and having achieved this and the rest of the commandments, we may obtain those good things which are promised to them that love Him, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, power, and honor, now and ever, and world without end. Amen.
Homily XIV. Acts V. 34 “Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded the men to be put forth a little space. ” This Gamaliel was Paul’s teacher. And one may well wonder, how, being so right-minded in his judgment, and withal learned in the law, he did not yet believe. But it cannot be that he should have continued in unbelief to the end. Indeed it appears plainly from the words he here speaks. He “commanded,” it says, “to put the men forth a little space [and said unto them. ]” Observe how judiciously he frames his speech, and how he immediately at the very outset puts them in fear. And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself: “Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. ” ( v. 35 . ) Do not, he would say, go to work rashly and in a hurry. “For before these days rose up Theudas, boasting himself to be somebody: to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to naught. ” ( v. 36 . ) By examples he teaches them prudence; and, by way of encouragement, mentions last the man who seduced the greatest number. Now before he gives the examples, he says, “Take heed to yourselves;” but when he has cited them, then he declares his opinion, and says, “Refrain from these men. ” For, says he, “there rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this council or this work be of men, it will come to naught. But if it be of God, ye cannot overthrow them. ” (al. it ) ( v. 37–39 . ) Then what is there, he would say, to hinder you to be overthrown? For, says he (take heed), “lest haply ye be found even to fight against God. ” He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good. And he does not say by whom these people were destroyed, but that there they “were scattered,” and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable. “And they were persuaded by him. ” ( v. 40 . ) How were they persuaded? So as not to slay them, but merely to scourge. For, it says, “And when they had called the Apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. ” See after what great works they are scourged! And again their teaching became more extended: for they taught at home and in the temple, “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.
And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. ( v. 41, 42 . ) And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration. ” ( ch. vi. 1 . ) Not absolutely in those immediate days; for it is the custom of Scripture to speak of things next about to happen, as taking place in immediate succession. But by “Hellenists” I suppose he means those who spoke Greek [“against the Hebrews”]: for they did not use the Greek language. Behold another trial! observe how from within and from without there are warrings, from the very first! “Then,” it says, “the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. ” ( v. 2 . ) Well said: for the needful must give precedence to the more needful. But see, how straightway they both take thought for these (inferior matters), and yet do not neglect the preaching. “Because their widows were overlooked:” for those (the Hebrews) were treated as the persons of greater consequence ( αἰδεσιμώτεροι ). “Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost” ( v. 3–5 . ) so were the others also full of faith; not to have the same things happening as in the case of Judas, as in the case of Ananias and Sapphira—“and Philip, and Prochoras, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. ” ( v. 5–7 . ) But let us look over again what has been spoken. “Ye men of Israel take heed to yourselves. ”(Recapitulation, v. 35 . ) See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, “For before these days” ( v. 36 ): meaning, not many days before. Now had he at once said, “Let these men go,” both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force. And he mentions not one instance, but a second also: “for,” saith the Scripture, “in the mouth of two witnesses” ( Matt. xviii. 16 ): and yet he had it in his power to mention even three. “Refrain from these men. ” ( v. 38 . ) See how mild his manner is, and his speech not long, but concise, and his mention even of those (impostors) how free from passion: “And all, as many as obeyed him, were scattered. ” And for all this he does not blaspheme Christ.
They heard him, all these unbelievers, heard him, these Jews. [“For if this council or this work be of men, it will come to naught. ”] Well then, since it did not come to nought, it is not of men. [“But if it be of God, ye cannot overthrow it. ”] ( v. 39 . ) Once more he checks them by the impossibility and the inexpediency of the thing, saying, “Lest haply ye be found even to fight against God. ” And he does not say, If Christ be God; but the work (itself) declares (this). He does not pronounce upon it, either that, it is “of men,” or that it is “of God;” but he leaves the proof to the future. “They were persuaded [by him]. ” ( v. 40 . ) Then why, it may be asked, do ye scourge them? Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way. By the fact also of his saying these things not in the presence of the Apostles, he gained a hearing more than he would otherwise have done; and then the suavity of his discourse and the justness of what was said, helped to persuade them. In fact, this man all but preached the Gospel. “ Ye were persuaded,” one may say, “that ye had not strength to overthrow it. Wherefore did ye not believe? ” Such is the witness borne even by enemies. There it is four hundred, there, four thousand: and here the first movers were twelve. Let not the number which added itself affright you. ( ch. ii. 41; iv. 4 . ) He might also have mentioned another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: “Lest haply,” etc. And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, “Refrain. ” But they once more threaten knowing indeed that they avail nothing, but doing after their manner. Such is the nature of wickedness: it attempts even impossibilities. —“And after this man rose up Judas,” etc. These things Josephus relates in detail. ( Ant. xx. 8; ib. v. 2; xviii. 1. B. J. ii. 8. 1. ) But what a great thing it was that he ventured to affirm: that it was of God, when in the sequel it received its proof from the events! Great boldness of speech, great freedom from all respect of persons! And he does not say, “But if ye do not overthrow it, it is of God;” but, “If it be of God, it will not be overthrown. ” “And to him they agreed. ” ( v. 40 . ) They reverenced the high character of the man. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ. ” ( v. 41 . ) What miracles so wonderful as this?
Nowhere is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these showed forth the power of God. He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word. “But in the temple,” it says, “and in every house, they ceased not to teach and preach Jesus Christ. ” ( v. 42 . ) “And in those days”—when these things were done, when there were scourgings, when there were threatenings, when the disciples were multiplying—also, it says, “there arose a murmuring. ” ( ch. vi. 1 . ) And this comes of the multitude: for it is impossible to have strict order in a multitude. “There arose a murmuring,” etc. to,—“And a great company of the priests were obedient to the faith. —There arose murmuring against the Hebrews”—for that description of people seemed to be more honorable—“because their widows were neglected in the daily ministration. ” ( v. 1–7 . ) So then there was a daily ministration for the widows. And observe how he calls it a “ministration” ( διακονία ), and not directly alms: extolling by this at once the doers, and those to whom it was done. “Were neglected. ” This did not arise from malice, but perhaps from the carelessness of the multitude. And therefore he brought it forward openly, for this was no small evil. Observe, how even in the beginning the evils came not only from without, but also from within. For you must not look to this only, that it was set to rights, but observe that it was a great evil that it existed. “Then the twelve,” etc. ( v. 2 . ) Do you observe how outward concerns succeed to inward? They do not act at their own discretion, but plead for themselves to the congregation. So ought it to be done now. “It is not reason,” says he, “that we should leave the word of God, and serve tables. ” First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first show the necessity of the thing, that one was deficient, and there must needs be twelve. And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! they leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but “seven, full of the Spirit and of wisdom: well reported of” for their conversation. ( v. 3 . ) Now when Matthias was to be presented, it was said, “Therefore must one of these men which have companied with us all the time” ( ch. i. 21 ): but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people.
The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor: just as God also leaves it to Moses to choose as elders those whom he knew. ( Num. xi. 16 . ) “And of wisdom. ” For indeed there needs much wisdom in such ministrations. For think not, because he hath not the word committed unto him, that such an one has no need of wisdom: he does need it, and much too. “But we,” saith he, “will give ourselves continually to prayer, and to the ministry of the word. ” ( v. 4 . ) Again they plead for themselves, beginning and ending with this. “Will give ourselves continually,” he saith. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. “And the saying,” we are told, “pleased the whole multitude. ” ( v. 5, 6 . ) This too was worthy of their wisdom. All approved of what was said so sensible was it. “And they chose,” it says (again it is the people ( αὐτοί ) that choose,) “Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: whom they set before the Apostles: and when they had prayed, they laid their hands on them. ” They separated them from the multitude, and it is the people ( αὐτοί ) that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained ( ἐχειροτονήθησαν ) with prayer: for this is the meaning of χειροτονία , (i. e. “putting forth the hand,”) or ordination: the hand of the man is laid upon (the person,) but the whole work is of God, and it is His hand which toucheth the head of the one ordained, if he be duly ordained. “And the word of God,” it says, “increased: and the number of the disciples multiplied. ” ( v. 7 . ) It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge ( αὔξειν ) upon the affair of Stephen, he puts first the causes which led to it. “And many,” he says, “of the priests were obedient to the faith. ” For since they perceived such to be the mind of their ruler and teacher, they put the matter to the test of facts. —It is also a subject for wonder, how it was that the multitude was not divided in its choice of the men, and how it was that the Apostles were not rejected by them. But what sort of rank these bore, and what sort of office they received, this is what we need to learn. Was it that of Deacons? And yet this is not the case in the Churches. But is it to the Presbyters that the management belongs? And yet at present there was no Bishop, but the Apostles only. Whence I think it clearly and manifestily follows, that neither Deacons nor Presbyters is their designation: but it was for this particular purpose that they were ordained.
And this business was not simply handed over to them without further ceremony, but the Apostles prayed over them, that power might be given to them. But observe, I pray you, if there were need of seven men for this, great in proportion must have been the sums of money that flowed in, great in proportion also the number of widows. So then the prayers were not made in an off-hand way, but with much deliberate attention: and this office, as well as preaching, was thus brought to good effect; for what they did, they effected mostly by the means of these (their prayers. ) Thus they were enabled to give their attention to things spiritual; thus were these also free to undertake long journeys; thus were these put in trust with the word. But the writer does not say this, nor extol them, but that it was “not reason” that they should leave the work given to them. Thus they had been taught by Moses’s example not to undertake the management of everything by themselves. ( Num. xi. 14 . ) “Only,” it is said, “that we should remember the poor. ” ( Gal. ii. 10 . ) And how did they bring these forward? They fasted. “Look you out seven men,” etc. ( v. 3 . ) It is not simply, spiritual men, but, “full of the Spirit and of wisdom,” for it needed very great superiority of mind ( φιλοσοφίας ) to bear the complainings of widows. For what profits it, that the dispenser of alms steal not, if nevertheless he waste all, or be harsh and easily provoked? “And they chose Stephen, a man full of faith and of the Holy Ghost. ” ( v. 5 . ) And in this regard Philip also was admirable: for it is of him that the writer says: “And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him. ”—( ch. xxi. 8 . ) Dost thou mark how matters are ordered quite otherwise than after the matter of men? “And the number of disciples was multiplied in Jerusalem. ” ( v. 7 . ) In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended then in the manner of Ananias, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring. But I would have thee remark under what circumstances the multitude increased: after these trials, then it was that the multitude increased, and not before. Mark also how great the mercy of God. Of those chief-priests, of the very men who had indignation and sore displeasure and so cried out and said, “He saved others, Himself He cannot save;” of these same, “Many,” it says, “were obedient unto the faith. ” ( Matt. xxvii. 42 . ) Him therefore let us also imitate. He received them, and did not cast them out. So let us requite those our enemies, who have wrought us even numberless ills. Whatever good thing we may have, let us impart to them: let us not pass them by, in our acts of beneficence. For if we ought, by suffering ill, to sate their rage, much more, by doing them good: for this is a less thing than the other.
For it is not all alike, to do good to an enemy, and to be willing to suffer greater wrongs than he wishes (to inflict): from the one we shall come on to the other. This is the dignity of Christ’s disciples. Those crucified Him, when He had come for the very purpose of doing them good; His disciples they scourged; and after all this, He admits them to the same honor with His disciples, making them equally partakers of His gifts. I beseech you, let us be imitators of Christ: in this regard it is possible to imitate Him: this makes a man like unto God: this is more than human. Let us hold fast to Mercy: she is the schoolmistress and teacher of that higher Wisdom. He that has learnt to show mercy to the distressed, will learn also not to resent injuries; he that has learnt this, will be able to do good even to his enemies. Let us learn to feel for the ills our neighbors suffer, and we shall learn to endure the ills they inflict. Let us ask the person himself who ill-treats us, whether he does not condemn himself? would he not be glad to show a nobler spirit ( φιλοσοφεἵν )? must he not own that his behavior is nothing but passion, that it is little-minded, pitiful? would he not like to be of those who are wronged and are silent, and not of those who do wrong, and are beside themselves with passion? can he go away not admiring the patient sufferer? Do not imagine that this makes men despicable. Nothing makes men so despicable, as insolent and injurious behavior: nothing makes men so respectable, as endurance under insolence and injury. For the one is a ruffian, the other a philosopher; the one is less than man, the other is equal to angels. For though he be inferior to the wrong-doer, yet, for all that, he has the power, if he had the mind, to be revenged. And besides, the one is pitied by all, the other hated. What then? The former will be much the better of the two: for everybody will treat the one as a madman, the other as a man of sense. He cannot speak of him in evil sort: yea, thou fearest, says one, lest perchance he be not such (as thou wouldest represent). Best that thou speak not evil in thy thought even; next, that thou speak it not to another. Pray not then to God against this man: if thou hear him evil-spoken of, take his part: say, It was passion that spoke such words, not the man; say, It was anger, not my friend: his madness, not his heart. Thus let us account of each offence. Wait not for the fire to be kindled, but check it before it comes to that: do not exasperate the savage beast, rather do not suffer it to become exasperated: for thou wilt no longer be able to check it, if once the flame be kindled. For what has the man called thee? “Thou fool and simpleton. ” And which then is liable to the name? the called, or the caller? For the one, be he ever so wise, gets the character of being a fool: but the other, even if he be a simpleton, gets credit for being wise, and of philosophic temper. Say, which is the simpleton? he who alleges against another what is untrue, or he who even under such treatment is unmoved?
For if it be the mark of true philosophy to be unmoved however moved; to fall into a passion when none moves to anger—what folly is it! I say not yet, how sore a manner of punishment is in store for those who utter such reproaches and revilings against their neighbor. But how? has he called thee “a low fellow and low-born, a sorry creature and of sorry extraction? ” Again he has turned the taunt against himself. For the other will appear worthy and respectable, but he a sorry creature indeed: for to cast up such things, that is to say, meanness of birth, as a disgrace, is little-minded indeed: while the other will be thought a great and admirable character, because he thinks nothing of such a taunt, and is no more affected by it than if he were told that he had about him any other ordinary and quite indifferent circumstance. But does he call thee “adulterer,” and such like? At this thou mayest even laugh: for, when the conscience is not smitten, there can be no occasion for wrath. * * For when one has considered what bad and disgraceful disclosures he makes, still for all that, there is no need to grieve. He has but laid bare now, what everybody must be apprised of by and bye: meanwhile, as regards himself he has shown all men that he is not to be trusted, for that he knows not how to screen his neighbor’s faults: he has disgraced himself more than he has the other; has stopped up against himself every harbor: has made terrible to himself the bar at which he must hereafter be tried. For not the person (whose secrets are betrayed) will be the object of everybody’s aversion, but he, who where he ought not to have raised the veil, has stripped off the clothes. But speak thou nothing of the secrets thou knowest: hold thou thy peace if thou wouldest bear off the good fame. For not only wilt thou overthrow what has been spoken, and hide it: but thou wilt also bring about another capital result: thou wilt stop sentence being given against thyself. Does somebody speak evil of thee? Say thou: “Had he known all, he would not have spoken only thus much. ”—So you admire what has been said, and are delighted with it? Aye, but you must follow it. For when we tell you all these maxims of the heathen moralists, it is not because Scripture does not contain hundreds of such sayings, but because these are of more force to put you to the blush. As in fact Scripture itself is wont to use this appeal to our sense of shame; for, instance, when it says, “Do ye even as the heathen. ” ( Jer. xxxv. 3 . ) And the prophet Jeremiah brought forward into public view the children of Rechab, how they would not consent to violate the command of their father. —Miriam and her company spake evil of Moses, and he immediately begged them off from their punishment; nay, would not so much as let it be known that his cause was avenged. ( Num. ch. xii . ) But not so we: on the contrary, this is what we most desire; to have all men know that they have not passed unpunished. How long shall we breathe of the earth? —One party cannot make a fight. Pluck the madmen from both sides, you will exasperate them the more: but pluck from right or from left, and you have quenched the passion.
The striker, if he has to do with one who will not put up with blows, is the more set on: but if with one who yields, he is the sooner unnerved, and his blow is spent upon himself. For no practised pugilist so unnerves the strength of his antagonist, as does a man who being injuriously treated makes no return. For the other only goes off ashamed, and condemned, first by his own conscience, and secondly by all the lookers on. And there is a proverb too, which says, that “to honor another, is to honor one’s self”: therefore also to abuse another is to abuse one’s self. None, I repeat, will be able to harm us, unless we harm ourselves; nor will any make me poor, unless I make myself such. For come, let us look at it in this way. Suppose that I have a beggarly soul, and let all lavish all their substance upon me, what of that? So long as the soul is not changed, it is all in vain. Suppose I have a noble soul, and let all men take from me my substance: what of that? So long as you do not make the soul beggarly, no harm is done. Suppose my life be impure, and let all men say just the contrary of me: what of that? For though they say it, yet they do not judge thus of me in their heart. Again, suppose my life be pure, and let all say of me just the reverse: and what of that? For in their own conscience they will condemn themselves: since they are not persuaded of what they say. Just as we ought not to admit the praise, so neither the criminations. And why say I these things? None will ever be able to plot against us, nor lay us under any evil charge, if we choose (that they shall not). For how now, I ask you? Let him drag me into a court of justice, let him lay vexatious informations, let him, if you will, have the very soul out of me: and what of that? for a little while, undeservedly to suffer these things, what does it signify? “Well, but this,” say you, “is of itself an evil. ” Well, but of itself this is a good, to suffer undeservedly. What? would you have the suffering to be deserved? Let me mention again a piece of philosophy, from one of the sages. A certain person, says the story, had been put to death. And one of the sage’s disciples said to him, “Woe is me, that he should have suffered unjustly! ” The other turned upon him, “Why, how now? ” said he, “would you have had him justly suffer? ” (Socrates ap. Diog. Laert. and Xen. Mem. Socr. ) John also, was not he unjustly put to death? Which then do you rather pity: them that justly suffer death, or [him? Do you not count them miserable, while] him you even admire? Then what is a man injured, when from death itself he has got great gain, not merely no hurt? If indeed the man had been immortal, and this made him mortal, no doubt it would be a hurt: but if he be mortal, and in the course of nature must expect death a little later, and his enemy has but expedited his death, and glory with it, what is the harm? Let us but have our soul in good order, and there will be no harm from without. But thou art not in a condition of glory?
And what of that? That which is true of wealth, the same holds for glory: if I be magnanimous ( μεγαλοπρεπής ), I shall need none; if vainglorious, the more I get, the more I shall want. In this way shall I most become illustrious, and obtain greater glory; namely, if I despise glory. Knowing these things, let us be thankful to Him Who hath freely given us such a life, and let us ensue it unto His glory; for to Him belongs the glory, forever. Amen.
Homily XV. Acts VI. 8 “And Stephen, full of faith and power, did great wonders and miracles among the people. ” See how even among the seven one was preëminent, and won the first prize. For though the ordination was common to him and them, yet he drew upon himself greater grace. And observe, how he wrought no (signs and wonders) before this time, but only when he became publicly known; to show that grace alone is not sufficient, but there must be ordination also; so that there was a further access of the Spirit. For if they were full of the Spirit, it was of that which is from the Laver of Baptism. “Then there arose certain of them of the synagogue. ” ( v. 9 . ) Again he uses the phrase of “rising up” ( ἀνάστασιν , Hom. xiii. p. 81), to denote their exasperation and wrath. Here we have a great multitude. And observe the difference in the form of accusation: for since Gamaliel had stopped them from finding fault on the former plea, they bring in another charge. “And there rose up, it says, certain of them of the synagogue of those who are called ( τὥν λεγομένων . Edd. τἥς λεγομένης ) Libertines, and of the Cyrenians and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. ” ( v. 9–12 . ) That they may establish the charge, the phrase is, “he speaks against God, and against Moses. ” And with this object too they disputed, that they might force him to say somewhat. But he now discoursed more openly, and perhaps spoke of the cessation of the Divine Law: or, spoke it not, but hinted as much: since had he spoken plainly, there had been no need of suborned men, nor yet of false witnesses. The synagogues were diverse: [to wit, “Of the Libertines”]: “of the Cyrenians, i. e. those in the parts beyond Alexandria [“of the Alexandrians,” etc. ]. There also they seem to have had synagogues according to their different nations; for many stayed behind there, that they might not be obliged to be continually travelling. The Libertines perhaps were freedmen of the Romans. As there were many foreigners dwelling there, so they had their synagogues, where the Law was to be read. “Disputing with Stephen. ” Observe him, not taking upon him to teach, but forced to do so. The miracles once more brought him into ill-will; but when he overcame in argument, it was false-witness! For they did not wish to kill intolerable to them. “They could not resist, etc. : then they suborned men. ” Everywhere out of hand, but by means of a sentence, that they might hurt their reputation also: and leaving those (the Apostles), they attack these (the disciples), thinking in this way to terrify those also. They say not, “he speaketh,” but, “he ceaseth not to speak. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law. ” ( v. 12, 13 . ) “Ceaseth not,” say they, as if he made this his business.
“For we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. ” ( v. 14 . ) “Jesus,” they say, “the Nazarene,” as a term of reproach, “shall destroy this place, and shall change the customs. ” This is also what they said about Christ. “Thou that destroyest this Temple. ” ( Matt. xxvii. 40 . ) For great was their veneration for the Temple (as indeed they had chosen to leave their own country ( μετοικεἴν ) in order to be near it) and for the name of Moses. The charge is twofold. If He “shall change the customs,” He will also introduce others instead: observe how the charge is a bitter one, and fraught with perils. “And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel. ” ( v. 15 . ) So possible is it even for one in a lower degree to shine. For what, I ask, had this man less than the Apostles? He lacked not miracles, and great was the boldness he exhibited. —“They saw His face,” it is said, “as it had been the face of an angel. ” ( Ex. xxxiv. 30 . ) For this was his grace, this was the glory of Moses. God made him thus gracious ( ἐπίχαριν ) of visage, now that he was about to say somewhat, thus at once by his very look to awe them. For there are, yes, there are faces full-fraught with spiritual grace, lovely to them that love, awful to haters and enemies. It mentions also the reason, why they suffered his oration. —“Then,” it proceeds, “said the high-priest, Are these things so? ” ( ch. vii. 1 . ) Observe, the question is put with mildness, that he may effect some great mischief. For this reason Stephen too begins his speech in a tone of gentleness, and says, “Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran. ” ( v. 2 . ) Immediately at the outset he overthrows their conceit, and makes it appear by what he says, that the temple is nothing, that the customs are nothing either, without their suspecting his drift: also that they shall not overcome the preaching; and that from powerless ( ἀμηχάνων ) things God evermore contrives Him powerful ( εὐμήχανα ) instruments. Mark then how these threads make the texture of the whole speech: and moreover that having evermore enjoyed exceeding goodness, they still requited their Benefactor with the opposite conduct, and that they are now attempting impossibilities. “The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he came into Charran. ” Both the temple was not, and sacrifice was not, and yet a vision of God was vouchsafed to Abraham, and yet had he Persians for his ancestors, and was in a strange land. And he does well at the beginning of his speech to call Him, “the God of glory:” seeing that He hath made them that are without honor to be glorious. “Because” (says he) “it was He that made them glorious, He will make us also. ” Observe how he leads them away from things of the body, from the place, in the first instance, as the place was in question.
“The God of glory,” says he: implying again, that He needs not the glory which comes from us, which comes by the Temple: for Himself is the Fountain thereof. Think not, he would say, in this way to glorify Him. “And from thy kindred. ” How then saith the Scripture, that Abraham’s father was willing to go out? Hence we learn, that it was in consequence of Abraham’s vision, that his father was moved to join in the migration. ( Gen. xi. 31 . ) “And said unto him, Get thee out of thy country, and from thy kindred, and come into a land which I shall show thee. ” ( v. 3 . ) It shows how far these men are from being children of Abraham, how obedient he was. “And from thy kindred. ” Uncomfortable ( φορτικὰ ) reflections, both, that he endured the labors, while ye reap the fruits, and that all your ancestors were in evil case. “Then came he out of the land of the Chaldæans, and dwelt in Charran: and from thence, when his father was dead, He removed him into this land, wherein ye now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on. ” ( v. 4, 5 . ) See how he raises their thoughts away from (their possession of) the land. For if He said (that, He will give: clearly [all came from him], and nothing from themselves. For he came, having left both kindred and country. Wherefore then did He not give it to him? Truly it was a figure of another land. “And He promised to give it to him. ” Do you perceive, that he does not merely resume the thread of his discourse? “He gave him not,” says he; “and He promised; and to his seed after him, when as yet he had no child. ” Again, what God can do: that out of impossibilities, He doeth all. For here is a man in Persia, so far away, and this man God saith He will make lord of Palestine. But let us look back to what was said before. Whence, I pray you, did that grace bloom upon the countenance of Stephen? (Recapitulation. ) The writer gives him this report above, that he was “full of faith. ” ( ch. vi. 8 ). For it is possible to have a grace that does not consist in works of healing: “For to one is given the grace of the Spirit ( 1 Cor. xii. 8, 9 ) in such and such wise ( τοιὣσδε ). But here, it seems to me, it says that he was also gracious to look at: “They saw his face as it had been the face of an angel. ” “Full of faith and of power”: ( v. 15 ) which is also the character given of Barnabas “he was a good man, full of faith and of the Holy Ghost. ” ( ch. xi. 24 . ) Whence we learn that the sincere and innocent are, above all others, the men to be saved, and that these same are also more gracious. “Then they suborned men, which said, We have heard him speak blasphemous words. ” ( v. 11 . ) In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. ( ch. iv. 2 .
) The things for which they ought to give thanks, they made matter of blame: O the madness! The men who overcame them by works, they expected to overcome by words! It is just what they did in the case of Christ, and always they forced them to words. For they were ashamed to seize them without more ado, having nothing to charge them with. And observe, not the persons themselves who bring them to judgment bear witness against them; for they would have been refuted: but they simply hire others, that it may not seem to be an act of mere violence. It is all of a piece with their proceeding in the case of Christ. And observe the power of the preaching, that, though they are not only scourged but stoned, it still prevails: not only, private individuals as they are, dragged to the bar, but assailed from all quarters: and, their enemies themselves being witnesses, not only were these worsted, but “they were not able” even “to resist” ( v. 10 ), though they were exceeding shameless: so mightily did it overthrow them, for all that they could do with their preposterous figments (as the saying that He had a devil—He that cast out devils! ). For the battle was not man’s, but God’s against men. And there were many combined together; not only they in Jerusalem, but others as well. ( v. 9 . ) For “we have heard him,” say they, “speaking blasphemous words against Moses and against God. ” ( v. 11 . ) O ye shameless ones! Ye work blasphemous deeds, and think nothing of it. This is why Moses is added—because the things of God were no great concern to them: and it is ever and always Moses that they make mention of: “This Moses, which brought us out. ” ( ch. vii. 40 . ) “And they stirred up the people. ” ( v. 12 . ) Fickleness of the multitude! And yet how could a man who was a blasphemer have so succeeded? How could a blasphemer work such miracles among the people? But the undisciplined multitude made them strong who had the worst of it (in argument). —This was what most annoyed them. “We have heard him,” they say, “speaking blasphemous words against Moses and against God” ( v. 13 ): and again, “This man ceaseth not to speak blasphemous words against this holy place and the law,” and with an addition, “the customs” “which Moses delivered to us” ( v. 14 ); Moses, not God. Upon the supposition of a design to overturn their manner of life ( πολιτείας ), they accused him of impiety also. But to show that it was not in the nature of such a man to speak such things, and harshly [“Then all,” it says, “which were in the council, looking steadfastly upon him, saw his face, as it had been the face of an angel”] ( v. 15 ): so mild was he even in countenance. For, in cases where persons were not falsely accused, Scripture mentions nothing of this kind: but as in this case it was all false accusation, with reason does God rectify it by the very look of the man. For the Apostles indeed were not falsely accused, but were forbidden: but this man is falsely accused: and therefore before all else his countenance pleads for him. This abashed even the priest. “And he said,” etc. ( ch. vii. 1 .
) He shows here, that the promise was made before the Place, before Circumcision, before Sacrifice, before the Temple, and that it was not of their merit that these received either Circumcision or Law, but that the land was the reward of obedience alone. Moreover, that neither on the giving of circumcision does the promise receive its fulfillment. Also, that these were figures, and (so was) both the leaving his country at God’s command—not against the law (for home and country is where God shall lead): “Then came he out,” it says, “of the land of the Chaldeans” ( v. 4 ):—and that if one look closely into the matter, the Jews are of Persian origin: and that, without miracles, one must do as God bids, whatever hardships be the consequence; since the Patriarch left both the grave of his father and all that he had, in obedience to God’s command. But if Abraham’s father was not allowed to take part with him in the privilege of migrating to Palestine, because he was unworthy: much more shall the children (be excluded at last), for all that they may have gone a good distance on the way. “And He promised,” it says, “to give it to him, and to his seed after him. ” ( v. 5 . ) Herein is shown the greatness both of God’s goodness and of Abraham’s faith. For the expression, “when as yet he had no child,” does show his obedience and faith. “Promised to give it to him and to his seed. ” And yet the events showed the contrary: namely, after he came, he had not “so much as to set his foot on,” had not a child; which very things were contrary to his faith. These things having seen, let us likewise, whatever God shall promise, receive the same, however contrary may be the events. And yet in our case, they are not contrary, but very suitable. For where the promises are, there, when the contraries turn out, they are really contrary; but in our case it is just the reverse: for He has told us that we should have tribulation here, but our rest there. Why do we confound the times? Why do we turn things upside down? Say, art thou afflicted, and livest in poverty, and in dejection? Be not troubled: for it were worth being troubled at, wert thou destined to be afflicted in that world: as for this present affliction, it is the cause of rest. “This sickness,” saith He, “is not unto death. ” ( John xi. 4 . ) That affliction is punishment: this, schooling and correction. It is a contest, this life present: if so, to fight is our business now: it is war and battle. In war one does not seek to have rest, in war one does not seek to have dainty living, one is not anxious about riches, one’s care is not about a wife then: one thing only he looks at, how he may overcome his foes. Be this our care likewise: if we overcome, and return with the victory, God will give us all things. Be this alone our study, how we may overcome the devil: though after all it is not our own study that does it, but God’s grace does the whole business. Be it our one study, how we may attract His grace, how we may draw to ourselves that assistance. “If God be for us, who can be against us? ” ( Rom. viii. 31 .
) Let us make one thing our study; that He be not our enemy, that He turn not away from us. Not the being afflicted is an evil; the evil is, to sin. This is the sore affliction, however we may pass our days in luxury:—not to speak of the life to come, it is so even in this life present. Think how our conscience is stung with remorse, and whether this is not worse than any kind of torture! I should like to put the question searchingly to those who live in evil ways ( ἐν κακοἵς ), whether they never come to reflect upon their own sins, whether they do not tremble, and are in fear and anguish, whether they do not think those blessed who live in abstinence, them of the mountains, them of the strict rule? ( τοὺς ἐν πολλῇ φιλοσοφί& 139· . ) Dost thou wish to find rest in the life to come? Suffer affliction in this life for Christ’s sake: there is nothing equal to this rest. The Apostles rejoiced when scourged. Paul gives this exhortation, saying, “Rejoice in the Lord. ” ( Philip. iv. 4 . ) And how can there be rejoicing, where there are bonds, where there are tortures; where there are courts of justice? There, most of all, is rejoicing. But say, how can there be rejoicing, where these are not? For he who is conscious of no evil, will have a sort of exceeding delight, insomuch that in what degree you speak of tribulation, in the same you tell of his delight. The soldier who has received numberless wounds and is come home again, will he not return with exceeding delight, with his wounds as his title for speaking up boldly, and as evidence of his glory and renown? And thou, if thou be able to exclaim as Paul does, “I bear the marks of Jesus” ( Gal. vi. 17 ), wilt be able to become great and glorious and renowned. “But there is no persecution. ” Make thy stand against glory: and should any one speak anything against thee, fear not to be evil-spoken of for Christ’s sake: make thy stand against the tyranny of pride, against the fighting of anger, against the torment of concupiscence. These also are “marks,” these also are torments. For, I ask, what is the worst in tortures? Is it not, that the soul is pained, and is on fire? For in the other case, the body too has its share: but in this, the whole belongs to the soul. On the soul alone comes all the smart, when one is angry, when one is envious, whatever else of this kind one does, or rather suffers. For, in fact, it is not action, but passion, not a doing, but a suffering—to be angered, to feel envy: therefore indeed they are called passions (or sufferings) ( πάθη , perturbationes ) of the soul, yea wounds, and bruises. For it is indeed a suffering, and worse than suffering. Bethink you, ye that are angry, that ye do such things in “passion,” in a state of suffering. Therefore he who is not angry suffers not. Do you mark that not he who is abused is the sufferer, but he that abuses, as I said above?
For that he is a sufferer, is plain in the first place from the very fact, that such a thing is called by this name of passion: and it is also plain from the (effects on the) body: for these are the affections ( πάθη ) for “sufferings,” as we call them] engendered by anger, viz. dimness of vision, insanity, and numberless others. “But he insulted my boy,” say you; “but [he called him] clown. ” Deem it not weakness thy not doing the same thing thyself. For, I ask you, was it well done? You will not say that: then leave that undone which being done were not well done. I know what passions are engendered in such cases. “But,” say you, “how if he despise me, how if he say it again? ” Show him that he is in the wrong: rebuke him, entreat him: by meekness anger is put down: go and expostulate with him. For though in cases of wrong done to ourselves it is right not to do even this, yet it is quite necessary to do it in behalf of others. Do not look on it as an insult to yourself that your boy has been insulted: annoyed you may be for his sake, yet not as if you were insulted: for it does not follow because your boy has been ill-treated, that you are disgraced, but he is disgraced that did the ill. Quench (thine anger) that sharp sword: let it lie in its scabbard. If we have it unsheathed, we shall be apt to use it even when the time is not proper, being drawn on by it: but if it be hidden, though a necessity should arise, yet, while we seek it in order to draw it, the anger will be quenched. Christ would not have us be angry on his account: (hear what He saith to Peter: “Put up again thy sword into the sheath:”) ( Matt. xxvi. 52 ) and art thou angry on account of a boy? Teach thy boy also to be philosophical: tell him thy own sufferings: imitate (herein) thy Teacher. ( Matt. xxvi. 52 . ) When they too (His disciples) were about to be treated with dishonor, He said not, “I will avenge you:” but, “to Me also,” saith He, “they have done the same: bear it nobly, for ye are not better than I. ” These words too do thou speak to thy son and thy boy: “Thou art not better than thy master. ” But these words of philosophy are counted as the talk of a widow woman. Alas! that it is not in the power of words to bring it home to people in the way that it is possible to be taught it by actual experience! And that you may learn this; stand between two combatants, take part with the wronged, not with the wrong-doers [that you may learn] whether you shall not see the victory on your side, whether you shall not get splendid crowns. —See, how God is insulted, and how He answers; how gently, “Where,” saith He, “is Abel thy brother? ” and what saith the other: “Am I my brother’s keeper? ” ( Gen. vi. 9 . ) What could be more contumacious than this? Would any one have heard it (patiently) even from a son? and if from a brother, would he not have thought such conduct an insult? What then? See how again God gently answers, “The voice of thy brother’s blood,” saith He “crieth unto Me.
” “But God,” it will be said, “is superior to wrath. ” Yes, but for this reason the Son of God came down, that He might make thee a God as far as human power can go. “But I cannot,” says one, “seeing I am man. ” Well then, let us give you men for instances. And do not suppose I speak of Paul or of Peter: no, but of some of inferior sort, yea, very much lower down. Eli’s menial insulted Hannah, saying, “Put away thy wine from thee. ” ( 1 Sam. i. 14 . ) What could be more insulting than this? What then said she? “I am a woman of a hard lot. ” Indeed, there is nothing equal to affliction: she is the mother of true philosophy. But this same woman, though she has her rival, insulted her not: but what does she? She takes refuge with God, and in her prayer does not even make mention of her, nor say, “Avenge me, for such an one reproaches me:” so magnanimous was that woman (let us men be ashamed):—and yet ye know, that there is nothing like jealousy. The publican, when insulted by the Pharisee, insulted not in return, though, had he wished it, he might have done so: but he bore it like a philosopher, saying, “Be merciful to me a sinner. ” ( Luke xviii. 13 . ) Mephibosheth, having been accused and calumniated by his servant, neither said, nor did, any evil to him, not even in the presence of the king himself. ( 2 Sam. xix. 26 . ) Shall I tell you even of a harlot, what philosophic magnanimity she showed? Hear Christ saying, as she was wiping His feet with her hair, “The publicans and harlots go into the kingdom before you. ” ( Matt. xxi. 31 . ) Do you see her standing, and taking courage, and washing away her own sins? Observe, how she was not angry even with the Pharisee, when reproached by him: “for had He known,” says he, “that this woman is a sinner, He would not have suffered her ( Luke vii. 39 ): and how she said not to him, “What then? Say, art thou pure from sins? ” but felt more, wept more, and let fall hotter tears. But if women and publicans and harlots play the philosopher, and that before grace (i. e. of Baptism), what pardon can they deserve, who, after so great grace, fight, and worry, and kick one another, worse than beasts? Nothing is more base than passion, nothing more disgraceful, nothing more frightful, nothing more odious, nothing more hurtful. These things I say, not only in order that towards men we may be gentle, but also if a wife be a talker, that thou mayest bear it: let thy wife be to thee a school for training and exercise ( παλαίστρα καὶ γυμνάσιον ). For how can it but be absurd, to submit to exercises which yield no profit, where we afflict the body, but not to practise exercises at home, which, even before the contest, present to us a crown? Does thy wife abuse thee? Do not thou become a woman: to be abusive is womanly: it is a disease of the soul, an inferiority. Think not that it is unworthy of thee, when thy wife abuses thee.
Unworthy it is, when thou art abusive, but she bears patiently ( φιλοσοφῇ ): then dost thou act unseemly, then art thou disgraced: but if, having been abused, thou bear it, great is the proof of thy strength. I do not say this, to induce wives to be abusive: God forbid: but only in case it should so happen at the instance of Satan. It is the part of men that are strong, to bear the weak. And if thy servant contradict thee, bear it philosophically: not what he deserves to have said to him, do thou say or do, but that which it behooves thee both to do and to say. Never insult a girl by uttering some foul word against her: never call thy servant, scoundrel ( μιαρὸν ): not he is disgraced, but thou. It is not possible to be master of one’s self, being in a passion. Like a sea rolling mountains high, it is all hurly-burly: or even as a pure fountain, when mire is cast into it, becomes muddied, and all is in turmoil. You may beat him, you may rend his coat to rags, but it is you that sustain the greater damage: for to him the blow is on the body and the garment, but to you on the soul. It is your own soul that you have cut open; it is there that you have inflicted a wound: you have flung your own charioteer from his horses, you have got him dragging along the ground upon his back. And it is all one, as if one driver being in a passion with another, should choose to be thus dragged along. You may rebuke, you may chide, you may do whatever if be, only let it be without wrath and passion. For if he who rebukes is physician to him who offends, how can he heal another, when he has first hurt himself, when he does not heal himself? Say, if a physician should go to heal another person, does he first wound his own hand, first blind his own eyes, and so set about healing that other? God forbid. So also, however thou rebuke, however thou chide, let thine eyes see clearly. Do not make thy mind muddy, else how shall the cure be wrought? It is not possible to be in the same tranquillity, being in a passion, and being free from passion. Why dost thou first overturn thy master from his seat, and then discourse with him as he lies sprawling on the ground? Seest thou not the judges, how, when about to hold the assize, they seat themselves upon the bench, in their becoming attire? Thus do thou likewise dress thy soul with the judicial robe (which is gentleness). “But he will not be afraid of me,” say you. He will be the more afraid. In the other case, though you speak justly, your servant will impute it to passion: but if you do it with gentleness, he will condemn himself: and, what is of the first importance, God will accept thee, and thus thou wilt be able to attain unto the eternal blessings, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father together with the Holy Spirit be glory, dominion, and honor, now and ever, and world without end. Amen.
Homily XVI. Acts VII. 6, 7 “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve Me in this place. ” See, what a number of years the Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere circumcision! He here shows, how God Himself suffered them to be afflicted, not that He had anything to lay to their charge. “And they shall bring them into bondage,” etc. But nevertheless, they did not these things with impunity. “And the nation to whom they shall be in bondage I will judge, said God. ” For, to show that they are not to go by this, in estimating who are pious (by reason of their saying, “He trusted in God, let Him deliver Him,”) ( Matt. xxvii. 43 ). —He, the Same that promised, He that gave the land, first permits the evils. So also now, though He has promised a Kingdom, yet He suffers us to be exercised in temptations. If here the freedom was not to be till after four hundred years, what wonder, with regard to the Kingdom? Yet he performed it, and lapse of time availed not to falsify His word. Moreover, it was no ordinary bondage they underwent. And the matter does not terminate solely in the punishment of those (their oppressors); but they themselves also, He saith, shall enjoy a mighty salvation. Here he reminds them too of the benefit which they enjoyed. “And he gave him the covenant of circumcision: and so he begat Isaac. ” Here he lets himself down to lower matters. “And circumcised him on the eighth day: and Isaac (begat) Jacob, and Jacob the twelve patriarchs. ” ( v. 8 ). —Here he seems to hint now at the type. “And the patriarchs moved with envy, sold Joseph into Egypt. ” ( v. 9 . ) Here again, the type of Christ. Though they had no fault to find with him, and though he came on purpose to bring them their food, they thus ill-treated him. Still here again the promise, though it is a long while first, receives its fulfillment. “And God was with him”—this also is for them—“and delivered him out of all his afflictions. ” ( v. 10 ). He shows that unknowingly they helped to fulfil the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves. “And gave him favor and wisdom in the sight of Pharaoh king of Egypt, Gave him favor,” in the eyes of a barbarian, to him, the slave, the captive: his brethren sold him, this (barbarian) honored him. “Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made known to his brethren. ” ( v. 11–13 ). They came down to buy, and had to depend upon him for everything. What then did he? [“He made himself known to his brethren:”] not to this point only did he carry his friendliness; he also made them known to Pharaoh, and brought them down into the land. “And Joseph’s kindred was made known unto Pharaoh.
Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. But when the time of the promise drew nigh, which God had sworn to Abraham the people grew and multiplied in Egypt, till another king arose, which knew not Joseph. ” ( v. 13–18 ). Then again, fresh disappointment ( ἀνελπιστία ): first, famine, but they came through that: secondly, the falling into the hands of their enemy: thirdly, the being destroyed by the king. Then (to show) God’s fulness of ways and means ( εὐμήχανον ), “In which time,” it says, “Moses was born, and was exceeding fair. ” ( v. 20 . ) If the former circumstance was wonderful, that Joseph was sold by his brethren, here again is another circumstance more wonderful still, that the king “nourished” the very person who was to overthrow his dominion, being himself the person that was to perish. Do you observe all along a figurative enacting, so to say, of the resurrection of the dead? But it is not the same thing for God himself to do a thing, and for a thing to come to pass in connection with man’s purpose ( προαίρεσις ). For these things indeed were in connection with man’s purpose [ but the Resurrection by itself, independently. ]—“And he was mighty,” it says, “in word and in deed” ( v. 22 ): he that was to have died. Then again he shows how ungrateful they were to their benefactor. For, just as in the former instance, they were saved by the injured Joseph, so here again they were saved by another injured person, I mean, Moses. “And when he was full forty years old,” etc. For what though they killed him not actually? In intention they did kill, as did the others in the former case. There, they sold out of their own into a strange land: here, they drive from one strange land into another strange land: in the former case, one in the act of bringing them food; in this, one in the act of giving them good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows (the truth of) that saying of Gamaliel’s, “If it be of God, ye cannot overthrow it. ” ( ch. v. 39 . ) See the plotted-against eventually becoming the authors of salvation to those plotting against them: the people, plotting against itself, and itself plotted against by others; and for all this, saved! A famine, and it did not consume them: nor was this all: but they were saved by means of the very person, whom they had expected to be destroyed (by their means). A royal edict, and it did not consume them: nay then most did their number increase, when he was dead “who knew” them. Their own Saviour they wished to kill, but for all that, they had not power to do it. Do you observe, that by the means whereby the devil tried to bring to naught the promise of God, by those very means it was advanced? “And God spake on this wise,” etc. (Recapitulation, v. 6, 7 . ) This is suitable to be said here also: that God is rich in ways and means to bring us up from hence.
For this above all showed the riches of God’s resources, that in its very reverses ( ἀποστροφῇ ) the nation increased, while enslaved, while evil-entreated, and sought to be exterminated. And this is the greatness of the Promise. For had it increased in its own land, it had not been so wonderful. And besides, it was not for a short time, either, that they were in the strange land: but for four hundred years. Hence we learn a (great lesson) of philosophic endurance ( φιλοσοφίαν ):—they did not treat them as masters use slaves, but as enemies and tyrants—and he foretold that they should be set in great liberty: for this is the meaning of that expression, “They shall serve (Me): and they shall come up hither again” ( ἐνταὕθα ἐπανελεύσονται ); and with impunity. —And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing ( v. 8 ); since the Promise was before it, and it followed after. —“And the patriarchs,” he says, “moved with envy. ” ( v. 9 . ) Where it does no harm, he humors ( χαρίζεται ) them: for they prided themselves much on these also. — And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same (afflictions): just as these made Joseph the more glorious: just as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that (Hebrew) drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. “And gave him favor and wisdom,” etc. ( v. 10 . ) This was not only by way of honor, but that he should have confidence in his own power. “And he made him governor over Egypt and all his house. ” “Now there came a dearth,” etc. On account of famine—such preparations is he making—“with threescore and fifteen souls,” he says, “Jacob went down into Egypt, and died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money from the sons of Emmor the father of Sychem. ” ( v. 11–16 ). It shows, that they were not masters even to the extent of a burying-place. “But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph” ( v. 17, 18 ). Observe, that it is not during the four hundred years that He multiplies them, but (only) when the end was about to draw nigh. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. “The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live. ” ( v. 19 . ) “Dealt subtly:” he hints at their not liking to exterminate them openly: “that they should cast out their young children,” it says.
“In which time Moses was born and was exceeding fair. ” ( v. 20 . ) This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm ( θυμῷ ). “And was nourished up in his father’s house three months. ” But when man’s help was despaired of, and they cast him forth, then did God’s benefit shine forth conspicuous. “And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. ” ( v. 21 . ) Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. ” ( v. 22 . ) “Was trained,” both in discipline and in letters. “And when he was full forty years old. ” ( v. 23 . ) Forty years he was there, and was not found out from his being circumcised. Observe, how, being in safety, they overlook their own interests, both he and Joseph, in order that they may save others: “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. ” ( v. 23–25 . )—See how up to this point he is not yet offensive to them; how they listened to him while he said all this. And “his face,” we read, “was as the face of an angel” ( ch. vi. 15 ). —“For he supposed,” etc. And yet it was by deeds that his championship was shown; what intelligence was there need of here? but still for all this “they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? ” ( v. 26–28 . ) Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness in his own case. “But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday? ” Mark; the very words which they said to Christ: “Who made Thee ruler and judge over us? ” So habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving benefits! And again, mark the atrocious baseness: ( μιαρίαν al. μοχθηρίαν , Sav. marg. ) “As thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons. ” ( v. 29 . ) But neither did flight extinguish the plan of Providence, as neither did death (i. e. the death of Christ). “And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush. ” ( v. 30 . ) Do you mark that it is not hindered by lapse of time?
For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. (Appears) in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. “When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him. ” ( v. 31 . ) Lo! he was deemed worthy of the Voice also. “I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. ” ( v. 32, 33 . ) Lo! how He shows that He is none other than “the God of Abraham, and the God of Isaac, and the God of Jacob”—He, “the Angel of the Great Counsel. ” ( Is. ix. 6 . LXX. “Wonderful, Counsellor,” E. V. ) Here he shows what great loving-kindness God herein exhibits. “Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground. ” Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care. “I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. ” ( v. 34 . ) See, how he shows, that both by kindnesses, and by chastisements, and by miracles, God was drawing them to Him: but they were still the same. That God is everywhere present, they learned. Hearing these things, let us in our afflictions flee to Him. “And their groaning,” saith He, “I have heard:” not simply, “because of their calamities. ” But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they “waxed fat, they grew thick, they spread out in breadth, they kicked” ( Deut. xxxii. 15 ): and ever and always ease was an evil. Therefore also from the beginning He said to Adam: “In the sweat of thy face thou shall eat thy bread. ” ( Gen. iii. 19 . ) Also (it was) in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, “It is good for me, that Thou hast humbled me. ” ( Ps. cxix. 71 . ) But if to great and wonderful men affliction be a great (good), much more to us.
And, if you will, let us examine into the nature of affliction as it is in itself. Let there be some person rejoicing exceedingly, and gay, and giving a loose to jollity: what more unseemly, what more senseless than this? Let there be one sorrowing and dejected: what more truly philosophic than this? For, “It is better,” we read, “to go into the house of mourning, than into the house of laughter. ” ( Eccles. vii. 2 . ) But, likely enough, you do not like the saying, and want to evade it. Let us however see, what sort of man Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and what he was afterwards. The soul does not stand fast in its proper place, but, like as by a running tide, ( ῥεύματος , Edd. πνεύματος , “wind”) is raised and buoyed up by pleasure, having no steadfastness; facile in making professions, prompt at promising; the thoughts all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and let us see what he was while in pleasure, what again, when in distress. Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, from his confidence, see what sort of things he said and did: “But I said in my prosperity,” says he, “I shall never be moved. ” ( Ps. xxx. 6 . ) But when he has come to be in affliction, hear what he says: “And if He say to me, I have no mind for thee; lo! here am I, let Him do that which is pleasing in His sight. ” ( 2 Sam. xv. 26 . ) What can be more truly philosophic than these words? “Whatsoever may be pleasing to God,” saith he, “so let it be. ” And again he said to Saul: “If the Lord stirreth thee up against me, may thy sacrifice be acceptable. ” ( 1 Sam. xxvi. 19 . ) And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury. Again, Jacob when he was in affliction, said: “If the Lord will give me bread to eat, and raiment to put on. ” ( Gen. xxviii. 20 . ) As also the son of Noah did nothing of the kind erewhile; but when he was no longer afraid for his safety, you hear how wanton he became. ( ib. ix. 22 . ) Hezekiah too, when he was in affliction, see what things he did in order to his deliverance; he put on sackcloth, and such like; but when he was in pleasure, he fell through the haughtiness of his heart. ( 2 Kings ch. xix. 20 . ) For, saith the Scripture, “When thou hast eaten, and drunk, and art filled, take heed to thyself. ” ( Deut. vi. 11, 12 . ) For perilous, as on a precipice’s brink, is the post of affluence. “Take heed,” saith he, “to thyself. ” When the Israelites were afflicted, they became all the more increased in number: but when He left them to themselves, then they all went to ruin. And why speak of examples from the ancients?
In our own times, let us see, if you please, is it not the case, that when the most are in good case, they become puffed up, hostile to everybody, passionate, while the power is with them: but if it be taken away, they are gentle, lowly (and as) human beings, are brought to a consciousness of their own natural condition. Therefore the Scripture saith, “Pride hath holden them unto the end: their iniquity shall go forth as from fatness. ” ( Ps. lxxiii. 6 . LXX. ) Now these things I have spoken, that we should not make enjoyment every way our object. How then does Paul say, “Rejoice alway? ” He does not say simply, “Rejoice,” but he adds, “in the Lord. ” ( Phil. iv. 4 . ) This is the greatest joy, such as the Apostles rejoiced withal; the joy of which prisons, and scourges, and persecutions, and evil report, and all painful things, are the source, and the root, and the occasion; whence also it comes to a happy issue. But that of the world, on the contrary, begins with sweets and ends in bitters. Neither do I forbid to rejoice in the Lord, nay, I earnestly exhort to this. The Apostles were scourged, and they rejoiced: were bound, and they gave thanks: were stoned, and they preached. This is the joy I also would have: from nothing bodily has it its origin, but from spiritual things. It is not possible for him who joys after the fashion of the world, to rejoice also after a godly sort: for every one who joys after the world’s fashion, has his joy in riches, in luxury, in honor, in power, in arrogance: but he who rejoices after the mind of God, has his joy in dishonor for God’s sake, in poverty, in want, in fasting, in humbleness of mind. Seest thou, how opposite are the grounds (of joy)? To go without joy here, is to be without grief also: and to be without grief here, is to go without pleasure too. And in truth these are the things which produce real joy, since the others have the name only of joy, but they altogether consist of pain. What misery the arrogant man endures! How is he cut short ( διακόπτεται ) in the midst of his arrogance, bespeaking for himself numberless insults, much hatred, great enmity, exceeding spite, and many an evil eye! Whether it be that he is insulted by greater men, he grieves: or that he cannot make his stand against everybody, he is mortified. Whereas the humble man lives in much enjoyment: expecting honor from none, if he receive honor, he is pleased, but if not, he is not grieved. He takes it contentedly that he is honored; but above all, none dishonors him. Now not to seek honor, and yet to be honored—great must be the enjoyment of this. But in the other, it is just the reverse: he seeks honor, and is not honored. And the pleasure that the honor gives is not the same to him who seeks it, as it is to him who seeks it not. The one, however much he receives, thinks he has received nothing: the other, though you give him ever so little, takes it as though he had received all.