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| Homily VIII on Acts iii. 1. PREVIOUS SECTION - NEXT SECTION - HELP
Homily VIII.
Acts III. 1
“Now Peter and John went
up together into the temple, at the hour of prayer, being the ninth
hour.”
Everywhere we find these two Apostles in great harmony together. “To
him Simon Peter beckoned.” (John xiii. 24.) These two also
“came together to the sepulchre. (Ib. xx. 3
et seq.) And concerning John, Peter said unto
Christ, “And what shall this man do?” (Ib. xxi. 21.) Now as for the other
miracles, the writer of this book omits them; but he mentions the
miracle by which they were all197
197 Œcumen. has preserved the true reading: ἀφ᾽
οὗ πάντες
ἐκινήθησαν. Mss. and Cat. ἐκίνησεν. (N. in the margin, by a later hand, ἐνίκησε.) E.
and Edd. ὃ δὲ τολλὴν
εἶχε τὴν
ἔκπληξιν καὶ
πάντας
ἐξένισε,
τοῦτο
λέγει. | put in commotion.
Observe again that they do not come to them purposely; so clear were
they of ambition, so closely did they imitate their Master. Why now did
they go up to the temple? Did they still live as Jews? No, but for
expediency (χρησίμως).198
198 There is no evidence that Peter and John attended upon the Jewish
worship simply “for expediency.” There is much to the
contrary. The early Christians had no idea of ceasing to be Jews. Peter
at this time supposed it to be necessary for the Gentile converts to be
circumcised (Gal. ii.). It was incident to
the gradual separation of Christianity from Judaism that those who had
been zealous adherents of the latter should suppose that its forms were
still to be the moulds of the new system. They were not for this reason
less honestly and genuinely Christian, but had not yet apprehended the
principle of Christian liberty as Paul afterward expounded it. The
point of difficulty was not so much the entrance of the Gentiles into
the Kingdom of God as the question whether they should enter through
the gate of Judaism.—G.B.S. | A miraculous sign again takes
place, which both confirms the converts, and draws over the rest; and
such, as they were a sign for having wrought.199
199 καὶ οἷον
σημεῖον ἦσαν
ποιήσαντες. E. “And a miracle such as they had not yet
wrought.” So Edd. | The
disease was in the nature of the man, and baffled the art of medicine.
He had been forty years lame (ch. iv.
20),
as the writer says afterwards, and no one during all that time had
cured him. And the most obstinate diseases are those which are born
with men. It was a great calamity, insomuch that even to provide for
himself his necessary sustenance was impossible for him. The man was
conspicuous both from the place, and from his malady. Hear how the
matter is related. “And a certain man, lame from his
mother’s womb, was carried, whom they laid daily at the gate of
the temple which is called Beautiful, to ask alms of them that entered
into the temple.” (v.
2.)
He sought to receive alms, and he did not know who the men were.
“Who seeing Peter and John about to go into the temple, asked an
alms. And Peter, fastening his eyes upon him, with John, said, Look on
us.” (v. 3, 4.) Yet, not even so were
the man’s thoughts elevated, but he persisted in his importunity.
For such is poverty; upon a refusal, it compels people still to
persist. Let this put us to shame who fall back in our prayers. But
observe, I pray you, Peter’s gentleness: for he said, “Look
on us.” So truly did their very bearing, of itself, betoken their
character. “And he gave heed unto them, expecting to receive
something of them. Then Peter said, Silver and gold have I none; but
such as I have I give thee.” (v. 5, 6.) He did not say, I
give thee something much better than silver or gold: but what?
“In the name of Jesus Christ of Nazareth, rise up and walk. And
he took him by the right hand, and lifted him up.” (v. 7.) Such was also the way of Christ. Often He healed by word,
often by an act, often also He stretched forth the hand, where men were
somewhat weak in faith, that the cure might not appear to be
spontaneous. “And he took him by the right hand, and lifted him
up.” This act made manifest the Resurrection, for it was an image
of the Resurrection. “And immediately his feet and ankle bones
received strength. And he leaping up stood, and walked.”
(v. 8.) Perhaps it was by way
of trying himself that he put it thus to further proof, whether
perchance the thing done might not be to no purpose. His feet were
weak; it was not that he had lost them. Some say that he did not even
know how to walk.200
200 Œcumen. “That he leaped was either because he was
incredulous of what had happened, or, by way of trying his power of
stepping more surely and firmly, or, the man did not know how to
walk.” | “And entered
with them into the temple.” Of a truth it was marvellous. The
Apostles do not urge him; but of his own accord he follows, by the act
of following pointing out his benefactors. “And leaping and
praising God;” not admiring them, but God that wrought by them.
The man was grateful.
[“Now201
201 E. and
Edd. “But let us look over again what has been said. ‘They
went up,’ he says, ‘at the hour of prayer, the ninth
hour.’ Perhaps just at that time they carried and laid the lame
man, when people,” etc. In the old text the clause αὐτὸν
βαστάζοντες
ἀπήνεγκαν (which should be οἱ βαστ.
αὐτὸν) seems meant
to explain καθ᾽
ἡμέραν: they
bore him daily, and the same persons carried him away. |
Peter and John went up together into the temple,” etc.] You
observe how they continued in prayer. “The ninth hour:”
there they prayed together. [“And a certain man,” etc.] The
man was in the act of being carried at that instant. [“Whom they
laid daily:”] (his bearers carried him away:) [“at the
gate,” etc.] just when people went into the temple. And that you
may not suppose that they carried him for some other purpose, but that
it was in order that he might receive alms, hear what the writer says:
“so that he might receive alms of those entering into the
temple.” (Recapitulation of vv.
1–8.) And this is the reason why he also makes mention of the places,
to give evidence of what he relates. “And how was it,” you
may ask, “that they did not present him to Christ?” Perhaps
they were certain unbelieving men, that haunted the temple, as in fact
neither did they present him to the Apostles, when they saw them
entering, after having done such great miracles. “He
asked,” it is written, “to receive an alms.”
(v. 3.) Their bearing marked
them as certain devout and righteous men. [“And Peter fastening
his eyes upon him, with John, said,” etc.] (v. 4, 5.) And observe how John
is everywhere silent, while Peter makes excuse for him also;
“Silver and gold,” he says, “have I none.”
(v. 6.) He does not say, I
have none here, as we are wont to speak, but absolutely, I have none.
“What then?” he might say, “do you take no notice of
me, your suppliant?” Not so, but of what I have, receive thou. Do
you remark how unassuming Peter is, how he makes no display even to the
object of his beneficence? [“In the name,” etc. “And
he took him by the hand,” etc.] (v. 7.) And the mouth and the hand did all. Such202
202 E. and
Edd. τοιοῦτοί
τινες ἦσαν
καὶ
᾽Ιουδαῖοι (for οἱ
᾽Ι.) χωλεύοντες…οἱ δὲ (for
αὐτοὶ) μᾶλλον
χρήματα
αἰτοῦσι…οἳ
καὶ διὰ
τοῦτο…“Such sort of people were also [the] Jews, being lame
(i e. like many beggars among ourselves): even when they have only to
ask for health, yet they rather ask for money…who even for this
reason beset the temple,” etc. But the meaning seems rather to
be: “See here an emblem of the Jews. Lame, and needing
but,” etc. | sort of persons were the Jews; lame, and the
right thing being to ask for health, these same ask for money,
grovelling on the ground: for this it was that they beset the
temple—to get money. What then does Peter? He did not despise
him; he did not look about for some rich subject; he did not say, If
the miracle is not done to some great one (εἰς
ἐκεἵνον),
nothing great is done: he did not look for some honor from him, no, nor
heal him in the presence of people; for the man was at the entrance,
not where the multitude were, that is, within. But Peter sought no such
object; nor upon entering did he proclaim the matter: no, it was by his
bearing that he attracted the lame man to ask. And the wonder is, that
he believed so readily. For those who are set free from diseases of
long standing, hardly believe their very eyesight. Once healed, he
remains with the Apostles, giving thanks to God. “And he
entered,” it is said, “with them into the temple, walking,
and leaping, and praising God.” (v. 8.) Observe how restless he is, in the eagerness of his
delight, at the same time shutting the mouths of the Jews. Also, that
he leaped, was to prevent the suspicion of hypocrisy; for after all,
this was beyond the possibility of deception. For if previously he was
totally unable to walk, even when hunger pressed hard (and indeed he
would not have chosen to share with his bearers the proceeds of his
begging, if he had been able to manage for himself), this holds still
more in the present case. And how should he have feigned in behalf of
those who had given him no alms? But the man was grateful, even after
his recovery. And thus on either side his faith is shown, both by his
thankfulness, and by the recent event.
He was so203
203 οὕτω πᾶσι
γνωριμὸς ἦν
ὅτι
ἐπεγίνωσκον, A. B. C. D. F. Sav. Morel. Ben. But Commelin. and Ed.
Par. Ben. 2. after Erasm. adopt the reading of E. οὐ μὴν
πᾶσι
γνώριμος ἦν
ὅθεν καὶ:
because of the following comment on ἐπεγίνωσκον. But the meaning is: They were all acquainted with him (it
could not be otherwise): but seeing him walking and leaping, they found
it difficult to believe that it was he, and yet they could not doubt
it. This is well denoted by ἐπεγίνωσκον: for we use this word, ἐπὶ
τῶν μόλις
γνωριζομένων: strange as it was, they were satisfied that it was he,
the man whom they all knew so well. | well known to all, that “they
recognized him. And all the people,” it says, “saw him
walking and praising God; and they recognized (ἐπεγίνωσκον) that it was he which sat for alms at the Beautiful gate
of the temple.” (v.
9.)
It is well said, “they recognized,” inasmuch as he was one
unknown now by reason of what had happened: for we use this term with
regard to objects, which we find a difficulty in recognizing.
[“And they were filled with wonder and amazement at that which
had happened unto him.”] Needs must it be believed that204
204 ῎Εδει
πιστευθῆναι
διότι, B. C.
δί ὅτι
A. This seems to be the comment on the remaining
clause of v. 10, which we have
supplied: but the meaning is obscure. The modern text has ἔδει γοὖν π.
ὅτι. | the name of Christ remits sins, seeing it
produces even such effects as this. (“And as he held Peter and
John, all the people came together at the porch that is called
Solomon’s, greatly wondering.” (v. 11.) From his good feelings and love towards the Apostles, the
lame man would not leave them; perhaps he was thanking them openly, and
praising them. “And all the people,” it is said, “ran
together unto them. And when Peter saw them, he answered.”
(v. 12.) Again it is he who
acts, and addresses the people.
And in the former instance, it
was the circumstance of the tongues that aroused them to hearing, now
it was this miracle; then, he took occasion to speak from their
accusations now, from their supposition. Let us then consider, in what
this address differs from the former, and in what it agrees with that.
The former was held in a house, before any one has come over, and
before they themselves have wrought anything; this, when all are
wondering, and the healed man is standing by; when none doubt, as in
the other case where some said “These men are full of new
wine.” (Acts xii. 13.) At the one, he was
surrounded by all the Apostles as he spoke; but at this, he has John
alone; for by this time he is bold, and become more energetic. Such is
the nature of virtue; once started, it advances, and never stops.
Observe also how it was divinely ordered, that the miracle should take
place in the temple, that others also might wax bold, while the
Apostles work not in holes (εἰς
καταδύσεις) and corners, and in secret: though not in the interior of
the temple either, where the greater number were. How then, I pray you,
was it believed? The man himself who was healed proclaimed the benefit.
For there was no reason why he should lie, nor why he should have
joined a different set of people.205
205 οὐδὲ γὰρ ἂν
ἐψεύσατο,
οὐδ᾽ ἂν ἐπ᾽
ἄλλους τινὰς
ἦλθεν. It is not
clear who are the ἄλλοι
τινὲς: and something
is wanting. In fact, this part of the Homily is very defective. The
next sentence seems to refer to the mention of the porch called
Solomon’s, but evidently supposes something preceding: e.g.
“The miracle was performed at the Beautiful Gate, beside which
was the Porch called Solomon’s.” | Either then it
was because of the spaciousness of the place, that he there wrought the
miracle, or because the spot was retired. And observe the event. They
went up for one object, and they accomplished another. Thus also did
Cornelius: he prayed and fasted206
206 E. and
Edd. Κορνήλιος
ἄλλα
νηστεύων
ηὔχετο, καὶ
ἄλλα ὁρᾷ.
“Cornelius prayed with fasting, for one object: and sees a vision
of something other than he thought for.” | * * *. But hitherto
they always call Him, “of Nazareth.” “In the name of
Jesus Christ of Nazareth,” said Peter, walk. For in the first
instance, the thing required was, that He should be believed
in.
Let us not, I pray you, give
over at the beginning of the story:207
207 It
can hardly be imagined that St. Chrysostom’s meaning is correctly
reported here. ᾽Εν ἀρχῇ
τοῦ
διηγματος, can only mean, In the beginning of the narrative (of this
miracle). It seems that the case of this man, who at first lies at the
gate of the temple, unable to stir, and in the end, enters with the
Apostles walking and leaping and praising God, furnished the theme for
the ethical part of the discourse. “There is the like cure for
our souls: let us not give over for want of success in the first
attempt, but begin again after every failure.” | and if one has
named some particular achievement of virtue, and then has dropped it
for awhile, let us begin over again. If we get into the right mood
(ἐν ἕξει), we
shall soon arrive at the end, soon reach the summit. For earnestness,
it is said, begets earnestness, and dulness begets dulness. He who has
effected some little reformation, thereby receives encouragement to
approach greater things, and thence again to go on something more than
that; and just as it is with fire, the more wood it lays hold on, the
more vehement it becomes, so likewise zeal, the more pious reflections
it kindles, the more effectually is it armed against their opposites.
As, for example: There are set in us, like so many thorns, perjury,
falsehood hypocrisy, deceit, dishonesty, abusiveness, scoffing,
buffoonery, indecency, scurrility; again under another head,
covetousness, rapacity, injustice, calumny, insidiousness; again,
wicked lust, uncleanness, lewdness, fornication, adultery; again, envy,
emulation, anger, wrath, rancor, revenge, blasphemy, and numberless
others. If we effect a reformation in the first instances, not only in
them will the success have been achieved, but through them in the
following cases also. For reason has then gained more strength to
overthrow those other vices. For instance, if he, who has frequently
sworn, once extirpates that satanic habit, he has not only gained this
point, but a habit of piety in other respects will have been brought
in. For no one, I suppose, averse to swearing would easily consent to
do any other wicked act; he will feel a reverence for the virtue
already acquired. Just as the man who wears a beautiful robe, will
blush to roll himself in the mire; so is it also here. From this
beginning he will come to learn not to be angry, not to strike, not to
insult. For if once he has come right in little matters, the whole
affair is done. Often, however, something of this sort takes place,
that a person has once reformed, and then again through carelessness
falls back into the old sins but too readily, so that the case becomes
irremediable. For instance, we have made it a law to ourselves not to
swear; we have got on well, for some three, or even four days; after
that being hard put to it, we scattered away the whole of our collected
gain; we then fall into indolence and recklessness. Still it is not
right to give over; one must set to work zealously again. For it is
said, he that has built up a house, and then sees his building pulled
down, will have less spirit for building again. Yes, but for all this,
one must not be dispirited, but must once more set to work
zealously.
Let us then lay down daily laws
for ourselves. For a time let us begin with the easier. Let us retrench
all that superfluity of paths, and put a bridle on our tongues; let no
one swear by God. Here is no outlay, here is no fatigue, here is no
cost of time. It is sufficient to will, and all is done. It is a matter
of habit. I beseech and entreat you, let us contribute thus much of
zeal. Tell me, if I had bid you contribute your money, would not each
one of you readily cast in according to his ability? If you saw me in
extreme danger, would you not, if it had been possible, have cut off
your own flesh to give me? Well, I am in danger now, and in great
danger, such indeed that, were I withal confined to a dungeon, or had I
received ten thousand stripes, or were a convict in the mines, I could
not suffer more. Reach me then the hand. Consider how great is the
danger, that I should not have been able to reform this which is least:
I say “least” in regard to the labor required. What shall I
have to say hereafter, when thus called to account? “Why did you
not remonstrate? why did you not enjoin? why did you not lay the law
before them? why did you not check the disobedient?” It will not
be enough for me to say, that I did admonish. It will be answered,
“You ought to have used more vehement rebuke; since Eli also
admonished.” (1 Sam. ii. 24.) But God forbid
I should compare you with Eli’s sons. Indeed, he did admonish
them and say, “Nay, my sons, do not so; evil is the report that I
hear of you.” (1 Sam. iii. 13.)
But subsequently the Scripture saith, that he did not admonish his
sons: since he did not admonish them severely, or with threats. For is
it not strange indeed, that in the synagogues of the Jews the laws are
in such force, and whatever the teacher enjoins is performed; while
here we are thus despised and rejected? It is not my own glory that I
care for (my glory is your good report), but it is for your salvation.
Every day we lift up our voice, and shout in your ears. But there is
none to hear. Still we take no strong measures. I fear we shall have to
give an account at the coming Day of this excessive and unseasonable
leniency.
Wherefore, with a loud and clear
voice, I proclaim to all and testify, that those who are notorious for
this transgression, who utter words which come “of the evil
one,” (Matt. v. 37.) (for such is
swearing,) shall not step over the threshold of the Church. Let this
present month be the time allowed you for reforming in this matter.
Talk not to me, “Necessity of business compels me to use oaths,
else people do not believe me.” To begin with this, retrench
those oaths which come merely of habit. I know many will laugh, but it
is better to be laughed at now, than wept for hereafter. They will
laugh, who are mad. For who, I ask, in his right mind would laugh at
the keeping of the commandment? But suppose they do; why, it will not
be at us, but at Christ, that such men will laugh. You shudder at the
word! I knew you would. Now if this law were of my making, at me would
be the laughing; but if Another be the Lawgiver, the jeering passes
over to Him. Yes, and Christ was once spit upon, and smitten with the
palm, smitten upon the face. Now also He bears with this, and it is no
wonder (οὐδὲν
ἀπεικὸς)!
For this, hell is prepared; for this, the worm that dieth not. Behold,
again I say and testify; let him laugh that will, let him scoff that
listeth. Hereunto are we set, to be laughed at and mocked, to suffer
all things. We are “the offscouring” (1 Cor. iv. 13) or the world, as
blessed Paul says. If any man refuse to conform to this order, that man
I, by my word, as with a trumpet’s blast, do prohibit to set foot
over the Church’s threshold, be he prince, be he even the crowned
head. Either depose me from this station, or if I am to remain, expose
me not to danger. I cannot bear to ascend this throne, without
effecting some great reformation. For if this be impossible, it is
better to stand below. Nothing more wretched than a ruler who does his
people no good. Do exert yourselves, and attend to this, I entreat you;
and let us strive, and of a surety more will come of it. Fast, entreat
God (and we will do the same with you) that this pernicious habit may
be eradicated. It is no great matter,208
208 Οὐδὲν μέγα
ἐστὶ γεν.
διδασκ. τῆς
οἰκ. Οὐ
μικρὸν κ. τ.
λ. The passage is manifestly corrupt, and
the mss. lend no assistance. Ben.
conjecturally, Nihil majus est quam esse doctores orbis: nec
parum, etc. Ed. Par. Ben. 2. Fortasse, οὐκοῦν
μέγα. But it is more
likely that something is wanting, e.g. “It is no great matter [to
be free from the vice of swearing. But to set an example to others
would be a great thing], to be teachers herein of the whole
world,” etc. | to become
teachers to the world; no small honor to have it said everywhere, that
really in this city there is not a man that swears. If this come to
pass, you will receive the reward not only of your own good works;
indeed what I am to you, this you will become to the world. Assuredly
others also will emulate you; assuredly you will be a candle set upon a
candlestick.
And is this, you will say, the
whole matter? No, this is not all, but this is a beginning of other
virtues. He who swears not, will certainly attain unto piety in other
respects, whether he will or not, by dint of self-respect and awe. But
you will urge that most men do not keep to it, but fall away. Well,
better one man that doeth the will of the Lord, than ten thousand
transgressors. In fact, hereby is everything subverted, everything
turned upside down, I mean, because after the fashion of the Theatre we
desire numbers not a select number. For what indeed will a multitude be
able to profit? Would you learn that it is the saints, not the numbers,
which make the multitude? Lead out to war ten hundred thousand men, and
one saint, and let us see who achieves the most? Joshua the son of Nun
went out to war, and alone achieved all; the rest were of no use.209
209 ᾽Αλλα
ποῦ θέλεις
ἰδεῖν.
ἀγαπητὲ, ὅτι
ὁ πολὺς ὄχλος
κ. τ. λ. The modern text,
῾Ο πολὺς
ὄχλος,
ἀγαπητὲ, κ. τ.
λ. | Wouldest thou see, beloved, that the great
multitude, when it does not the will of God, is no better than a thing
of naught? I wish indeed, and desire, and with pleasure would be torn
in pieces, to adorn the Church with a multitude, yea, but a select
multitude; yet if this be impossible, that the few should be select, is
my desire. Do you not see, that it is better to possess one precious
stone, than ten thousand farthing pieces? Do you not see that it is
better to have the eye sound, than to be loaded with flesh, and yet
deprived of sight? Do you not see that it is better to have one healthy
sheep, than ten thousand with the murrain; that fine children, though
few, are better than many children diseased withal; that in the Kingdom
there will be few, but in hell many? What have I to do with a
multitude? what profit therein? None. Rather they are a plague to the
rest. It is as if one who had the option of ten healthy persons or ten
thousand sick folks, should take to himself the latter in addition to
the ten. The many who do nothing well, will avail us only for
punishment hereafter, and disgrace for the time being. For no one will
urge it as a point in our favor that we are many; we shall be blamed
for being unprofitable. In fact, this is what men always tell us, when
we say, We are many; “aye, but bad,” they
answer.
Behold again: I give warning,
and proclaim with a loud voice, let no one think it a laughing matter:
I will exclude and prohibit the disobedient; and as long as I sit on
this throne, I will give up not one of its rights. If any one depose me
from it, then I am no longer responsible; as long as I am responsible,
I cannot disregard them; on account not of my own punishment, but of
your salvation. For I do exceedingly long for your salvation. To
advance it, I endure pain and vexation. But yield your obedience, that
both here and hereafter you may receive a plentiful reward, and that we
may in common reap eternal blessings; through the grace and mercy of
the only-begotten Son of God; to Whom with the Father and the Holy
Ghost be glory, power, and honor, now and ever, world without end.
Amen. E.C.F. INDEX & SEARCH
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