Church Fathers: Nicene Fathers Vol 11: 111.01.38 Homily XLII-XLIII

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Church Fathers: Nicene Fathers Vol 11: 111.01.38 Homily XLII-XLIII



TOPIC: Nicene Fathers Vol 11 (Other Topics in this Collection)
SUBJECT: 111.01.38 Homily XLII-XLIII

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Homily XLII.

ACTS XIX. 21, 23.-"After these things were ended, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. And the same time there arose no small stir about the Way."

He sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? "He purposed," it says, "in the Spirit," showing that all (that he did) was done not of his own power. Now he prophesies, saying, "I must also see Rome:" perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy. At this point,hyperlink I suppose, it was that he wrote his Epistle to the Corinthians from Ephesus, saying, "I would not have you ignorant of the trouble which came to us in Asia." (2 Cor. i. 8.) For since he had promised to go to Corinth, he excuses himself on the score of having loitered, and mentions the trial relating the affair of Demetrius. "There arose no small stir about the Way."hyperlink Do you see the renownhyperlink (acquired)? They contradicted, it says: (then) came miracles, twofold: (then) again, danger: such is the way the threads alternate throughout the whole texture (of the history). "For a certain man named Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto the craftsmen." (v. 24.). "Which made," it says, "silver temples of Diana." And how is it possible that temples could be made of silver? Perhaps as small boxes (kibwria.)hyperlink Great was the honor paid to this (Diana) in Ephesus; since, when (Hom. in Eph. Prol.) their temple was burnt it so grieved them, that they forbade even the name of the incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we find money at the bottom of it. Both in the former instance it was for money, and in the case of this man, for money. (ch. xix. 13.) It was not for their religion, because they thought that in danger; no, it was for their lucrative craft, that it would have nothing to work upon. Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe:hyperlink "Whom having collected, and the workmen of like occupation," having themselves common cause with him, "he said, Sirs, ye know that by this craft we have our wealth" (v. 25); then he brought the danger home to them, that we are in danger of falling from this our craft into starvation. "Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at naught; but also, that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians." (v. 26-28.) And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this (Paul being) man is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man's God be, and that he will much more give you those things, for which ye are afraid. Already (at the outset) he has secured a hold upon their minds by saying, "This Paul hath turned away much people, saying, that they be no gods, which are made with men's hands." See what it is that the heathen are so indignant at; because he said that "they which be made of men are no gods." Throughout, he drives his speech at their craft. Then that which most grieved them he brings in afterwards. But, with the other gods, he would say, we have no concern, but that "the temple also of the great goddess Diana is in danger to be destroyed." Then, lest he should seem to say this for the sake of lucre, see what he adds: "Whom the whole world worshippeth." Observe how he showed Paul's power to be the greater, proving all (their gods) to be wretched and miserable creatures, since a mere man, who was driven about, a mere tentmaker, had so much power. Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship.hyperlink There (at Lystra) they brought "garlands and oxen." (ch. xiv. 13.) Here he says, "This our craft is in danger to be set at naught.-Ye have filled (all) everywhere with your doctrine." (ch. v. 28.) So said the Jews also with regard to Christ: "Ye see how the world is going after Him" (John xii. 19); and, "The Romans shall come and take away our city." (ch. xi. 48). And again on another occasion, "These that have turned the world upside down are come hither also." (ch. xvii. 6).-"And when they heard these sayings, they were full of wrath." Upon what was that wrath called forth? On hearing about Diana, and about their source of gain. "And cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and rushed with one accord into the theatre." (v. 29). Such is the way with vulgar minds, any trivial occasion shall hurry them away and inflame their passions. Thereforehyperlink it behooves to do (things) with (strict) examination. But see how contemptible they were, to be so exposed to all (excitements)! "Having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they dragged them:" (here) again recklessly, just as did the Jews in the case of Jason; and everywhere they set upon them.hyperlink "And when Paul would have entered in unto the people, the disciples suffered him not," (v. 30) so far were they from all display and love of glory. "And certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre" (v. 31) to a disorderly populace and tumult. And Paul complies, for he was not vainglorious, nor ambitious. "Some therefore cried one thing, and some another: for the assembly was confused." Such is the nature of the multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more part knew not wherefore they were come together." (v. 32.) "And they drew Alexander out of the multitude, the Jews putting him forward." It was the Jews that thrust him forward;hyperlink but as providence ordered it, this man did not speak. "And Alexander beckoned with the hand, and would have made his defence unto the people." (v. 33.) "But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." (v. 34.) A childish understanding indeed! as if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still! "And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter?" (v. 35.) As if the thing were not palpable. With this saying first he extinguished their wrath. "And of the Diopetes." There was another sacred object (ieron) that was so called. Either he means the piece of burnt earth or her image.hyperlink hyperlink This (is) a lie. "Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess." (v. 36, 37.) All this however he says to the people; but in order that those (workmen) also might become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause, for which (matter) we shall not be able to give an account for this concourse." (v. 38-40.) "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law. Then he terrified them also by saying, "We are in danger to be called to account" for sedition. But let us look again at the things said.

(Recapitulation.) "After these things were ended," it says, "Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem," saying, "After I have been there, I must also see Rome." (v. 21.) He no longer speaks here after the manner of a man,hyperlink or, He purposed to pass through those regions, without tarrying longer. Wherefore does he send away Timothy and Erastus? Of this I suppose he says, "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone. He sent away," it says, "two of those who ministered to him" (1 Thess. iii. 1), both to announce his coming, and to make them more eager. "But he himself tarried awhile in Asia." (v. 22.) Most of all does he pass his time in Asia; and with reason: there, namely, was the tyranny, of the philosophers.hyperlink (Afterwards) also he came and discoursed to them again. "And the same time" etc. (v. 23), for indeed the superstition was excessive (a) "Ye both see and hear," so palpable was the result that was taking place-"that not alone at Ephesus, but almost throughout all Asia, this Paul by persuading hath turned away," not by violence: this is the way to persuade a city. Then, what touched them closely, "that they be no gods which are made with hands." (v. 26.) He overturns, says he, our craft: (e) "From this work we have our wealth. Hath persuaded." Howhyperlink did he persuade-he, a man of mean consideration? How prevail over so great a force of habit? by doing what-by saying what? It is not for a Paul (to effect this), it is not for a man. Even this is enough, that he said, "They are no gods." Now if the impiety (of the heathen religions) was so easy to detect, it ought to have been condemned long ago: if it was strong, it ought not to have been overthrown so quickly. (b) For, lest they should consider within themselves (how strange), that a human being should have such power as this, and if a human being has power to effect such things, why then one ought to be persuaded by that man, he adds: (f) "not only is this our craft in danger to be set at naught, but also," as if forsooth alleging a greater consideration, "the temple of the great goddess Diana," etc. (c) "whom all Asia and the world worshippeth." (v. 27.) (g) "And when they heard, they were filled with wrath, and shouted, Great is Diana of the Ephesians!" (v. 28.) For each city had its proper gods. (d) They thought to make their voice a barrier against the Divine Spirit. Children indeed, these Greeks! (h) And their feeling was as if by their voice they could reinstate the worship of her, and undo what had taken place! "And the whole city," etc. (v. 29.) See a disorderly multitude! "And when Paul," etc. (v. 30.) Paul then wished to enter in that he might harangue them: for he took his persecutions as occasions for teaching: "but the disciples suffered him not." Mark, how great forethought we always find them taking for him. At the very first they brought him out that they might not (in his person) receive a mortal blow; and yet they had heard him say, "I must also see Rome." But it was providential that he so predicts beforehand, that they might not be confounded at the event. But they would not that he should even suffer any evil. "And certain of the Asiarchs besought him that he would not enter into the theatre." Knowing his eagerness, they "besought him:" so much did all the believers love him.-"And they drew Alexander," etc. (v. 33.) This Alexander, why did he wish to plead? Was he accused? No, but it was to find an opportunity, and overturn the whole matter, and inflamehyperlink the anger of the people. "But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." (v. 34.) Do you mark the inordinate rage? Well, and with rebuke does the town clerk say, "What man is there that knoweth not how that the city of the Ephesians-" (v. 35) (coming to the point) which they were frightened about. Is it this,hyperlink says he, that ye do not worship her? And he does not say, "That knoweth not" Diana, but, "our city," that it always worshipped her.hyperlink "Seeing then that these things cannot be spoken against." (v. 36.) Why then do ye make a question about them, as if these things were not plain? (b) Then he quietly chides them, showing that they had come together without reason. "And to do nothing rashly" he says. Showing that they had acted rashly. (a) "For ye have brought hither," etc. (v. 37.) They wanted to make religion the pretext for what concerned their own money-making: (c) and it was not right on account of private charges to hold a public assembly. For he put them to a nonplus, and left them not a word to say for themselves.hyperlink "There being no cause," he says, "for this concourse, for which" (matter) "we shall nothyperlink be able to give the account." (v. 40.) See how prudently, how cleverly, the unbelievers (act). Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished. "And when he had thus spoken," it says, "he dismissed the assembly." (v. 41.)

Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will "also make the way of escape, that we may be able to bear them." (1 Cor x. 13.) Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort. "What then," you will say, "of the Jews? How was it that in consequence of their weakheartedness, they did not hear?" Why, they were Jews, those ever weak and miserable creatures: and besides, the affliction in their case was great, but we speak of affliction in moderation. For observe: they expected to be freed from the evils that encompassed them, and they fell into numberless greater evils: now this is no common distress to the soul. Afflictions cut us off from the sympathy we have for the present world, as appears in this, that we wish for death immediately, and cease to be loving of the body: which very thing is the greatest part of wisdom, to have no hankering, no ties to the present life. The soul which is afflicted does not wish to be concerned about many things: repose and stillness are all it desired, content for its part to have done with the things present, even though there be nothing else to follow. As the body when wearied and distressed does not wish to indulge in amours, or gormandizing, but only to repose and lie down in quiet; so the soul, harassedhyperlink by numberless evils, is urgent to be at rest and quiet. The soul which is at ease is (apt to be) fluttered, alarmed, unsettled: whereas in this there is no vacuity, no running to waste: and the one is more manly, the other more childish; the one has more gravity, in the other more levity. And as some light substance, when it falls upon deep water, is tossed to and fro, just so is the soul when it falls into great rejoicing. Moreover, that our greatest faults arise out of overmuch pleasure, any one may see. Come, if you will, let us represent to ourselves two houses, the one where people are marrying, the other where they are mourning: let us enter in imagination into each: let us see which is better than the other. Why, that of the mourner will be found full of seriousness (filosofiaj); that of the marrying person, full of indecency. For look, (here are) shameful words, unrestrained laughter, more unrestrained motions, both dress and gait full of indecency, words fraught with mere nonsense and foolery: in short, all is ridicule there, all ridiculous.hyperlink I do not say the marriage is this; God forbid; but the accompaniments of the marriage. Then nature is beside itself in excess of riot. Instead of human beings, those present become brute creatures, some neighing like horses, others kicking like asses: such utter license, such dissolute unrestraint: nothing serious, nothing noble: (it is) the devil's pomp, cymbals, and pipes, and songs teeming with fornication and adultery. But not so in that house where there is mourning; all is well-ordered there: such silence, such repose, such composure; nothing disorderly, nothing extravagant: and if any one does speak, every word he utters is fraught with true philosophy: and then the wonderful circumstance is, that at such times not men only, but even servants and women speak like philosophers-for such is the nature of sorrow-and while they seem to be consoling the mourner, they in fact utter numberless truths full of sound philosophy. Prayers are there to begin with, that the affliction may stop there, and go no further: many a one comforting the sufferer, and recitals without number of the many who have the like cause for mourning. "For what is man?" (they ask) (and thereupon) a serious examination of our nature-"aye, then, what is man!" (and upon this) an impeachment of the life (present) and its worthlessness, a reminding one another) of things to come, of the Judgment. (So from both these scenes) each returns home: from the wedding, grieved, because he himself is not in the enjoyment of the like good fortune; from the mourning, light-hearted, because he has not himself undergone the like affliction, and having all his inward fever quenched. But what will you? Shall we take for another contrast the prisons and the theatres? For the one is a place of suffering, the other of pleasure. Let us again examine. In the former there is seriousness of mind; for where there is sadness, there must needs be seriousness. He who aforetime was rich, and inflated with his own importance, now will even suffer any common person to converse with him, fear and sorrow, like some mightier fire, having fallen on his soul, and softening down his harshness: then he becomes humble, then of a sad countenance, then he feels the changes of life, then he bears up manfully against everything. But in a theatre all is the reverse of this-laughter, ribaldry, devil's pomp, dissoluteness, waste of time, useless spending of days, planning for extravagant lust, adultery made a study of, practical training to fornication, schooling in intemperance, encouragement to filthiness, matter for laughter, patterns for the practice of indecency. Not so the prison: there you will find humbleness of mind, exhoration, incentive to seriousness, contempt of worldly things; (these) are all trodden under foot and spurned and, fear stands over (the man there), as a schoolmaster over a child, controlling him to all his duties. But if you will, let us examine in a different way.hyperlink I should like you to meet a man on his return from a theatre, and another coming out of prison; and while you would see the soul of the one fluttered, perturbed, actually tied and bound, that of the other you would see enlarged, set free, buoyant as on wings. For the one returns from the theatre, enfettered by the sight of the women there, bearing about chains harder than any iron, the scenes, the words, the gestures, that he saw there. But the other on his return from the prison, released from all (bounds), will no longer think that he suffers any evil as comparing his own case with that of (those) others. (To think) that he is not in bonds will make him thankful ever after; he will despise human affairs, as seeing so many rich men there in calamity, men (once) having power to do many and great things, and now lying bound there: and if he should suffer anything unjustly, he will bear up against this also; for of this too there were many examples there: he will be led to reflect upon the Judgment to come and will shudder, seeing herehyperlink (in the earthly prison) how it will be there. For as it is with one here shut up in prison, so in that world also before the Judgment, before the Day that is to come. Towards wife, children, and servants, he will be more gentle.

Not so he that comes from the theatre: he will look upon his wife with more dislike, he will be peevish with his servants, bitter towards his children, and savage towards all. Great are the evils theatres cause to cities, great indeed, and we do not even know that they are great. Shall we examine other scenes of laughter also, I mean the feasts, with their parasites, their flatterers, and abundance of luxury, and (compare with them) places where are the halt and blind? As before, in the former is drunkenness, luxury, and dissoluteness, in the latter the reverse.-See also with regard to the body, when it is hot-blooded, when it is in good case, it undergoes the quickest change to sickness: not so, when it has been kept low. Then let me make my meaning clearer to you:-let there be a body having plenty of blood, plenty of flesh, plump with good living: this body will be apt even from any chance food to engender a fever, if it be simply idle. But let there be another, struggling rather with hunger and hardship: this is not easily overcome, not easily wrestled down by disease. Blood, though it may be healthy in us, does often by its very quantity engender disease: but if it be small in quantity, even though it be not healthy, it can be easily worked off. So too in the case of the soul, that which leads an easy, luxurious life, has its impulses quickly swayed to sin: for such a soul is next neighbor to folly, to pleasure, to vainglory also, and envy, and plottings, and slanderings. Behold this great city of ours, what a size it is! Whence arise the evils? is it not from those who are rich? is it not from those who are in enjoyment? Who are they that "drag" men "before the tribunals?" Who, that dissipate properties? Those who are wretched and outcasts, or those who are inflated with consequence, and in enjoyment? It is not possible that any evil can happen from a soul that is afflicted. James ii. 6.) Paul knew the gain of this: therefore he says, "Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed." Rom. v. 3.) Then let us not sink in our afflictions, but in all things give thanks, that so we may get great gain, that we may be well-pleasing to God, who permits afflictions. A great good is affliction: and we learn this from our own children: for without affliction (a boy) would learn nothing useful. But we, more than they, need affliction. For if there, when the passions (as yet) are quiet, (chastisement) benefits them, how much more us, especially possessed as we are by so many! Nay, we behoove rather to have schoolmasters than they: since the faults of children cannot be great, but ours are exceeding great. Our schoolmaster is affliction. Let us then not draw it down willingly upon ourselves, but when it is come let us bear it bravely, being, as it is, always the cause of numberless good things; that so we may both obtain grace from God, and the good things which are laid up for them that love Him, in Christ Jesus our Lord, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and evermore, world without end. Amen.



Footnotes



1 'Enteuqen. If St. Chrys. is rightly reported, he means the second Epistle, which he proceeds to quote from. But that Epistle was plainly not written apo 'Efesou. Perhaps what he said was to this effect: "At this point I suppose it was-viz. after the mission of Timothy and Erastus-that he wrote (his first Epistle) to the Corinthians from Ephesus: and in the second Epistle he alludes to the great trial which ensued in the matter of Demetrius. He had promised to come to Corinth sooner, and excuses himself on the score of the delay." But ta kata Dhmhtrion dihgoumenoj can hardly be meant of St. Paul: it should be ainittomenoj.

2 The use of h odoj without further definition, to represent the Christian religion, is peculiar to the Acts (ix. 2; Acts xix. 9, Acts xix. 23, Acts xxiv. 22). Kuriou or swthriaj would express the omitted defining idea.-G. B. S.

3 #Oraj thn eudokimhsin; This seems to refer to v. 17-20. "But see how successes and trials here, as all along, alternate. Then the Jews contradicted: (v. 9) then miracles, twofold, (11-12 and 13-19): now again (after that eudokimhsij), danger."-Here the mss. and Edd. give v. 24-27, which we have distributed to their proper places.

4 These silver "temple" (/aouj) were shrines, small models of the temple containing images of the goddess, which pilgrims to the temple purchased and carried away and probably used in their homes as objects of domestic worship.-G. B. S.

5 Kai ora koinwnouj ontaj autouj: eita ton kindunon epesthsen (so Cat. C. -san, A. B. epethsen). Mod. text, "But being themselves partners of the craft, he takes them as partners also of the riot. Then also he exaggerated (huchsen) the danger, adding. This our craft is in danger of coming into contempt. For this is pretty nearly what he declares by this, that from this art," etc.

6 oti kaqairwn (Cat. ote ekaqhroun) autwn ta sebasmata, ekei stemmata kai taurouj proseferon: entauqa fhsin oti kinduneuei k. t. l. These seem to be only rough notes or hints of what Chrys. said. The first words kaq. autwn ta seb. look like a reference to Acts xvii. 23, anaqewrwn ta sebasmata umwn: "thus at Athens, surveying the objects of their worship, and finding an Altar, etc. he thence takes occasion to preach the Unknown God. At Lystra, they brought garlands and oxen, and the Apostles thereupon, etc. Therefore these men here might well say, Our craft is in danger. For it was true, as was said on another occasion (at Jerusalem), Ye have filled, etc.: and, They that have turned the world, etc. Nay, of Christ also the Jews said the same, The world is going after Him."

7 Dia rauta met' ecetasewj dei poiein, Mod. text adds panta. This sentence, om. by A., seems to be out of place, and to belong rather to v. 36. We have transposed the text v. 28, 29, which in mss. and Edd. is given after wj pasi prokeisqai.

8 kai pantaxou autoij prokeintai. To make some sense of the passage, we adopt proskeintai from B. We also transpose v. 30 which is given with 31 after the following sentence.

9 IIrobalonto 'Ioudaioi oikonomikwj de (supplied by Cat.) outoj ouk efqegcato. Mod. text "The Jews thrust him forward, as Providence ordered it, that they might not have (it in their power) to gainsay afterwards. This man is thrust forward, and speaks: and hear what (he says)."

10 Old text: 9Ieron eteron outwj ekeleito-meaning, as we take it, the Palladium of Troy, which was also called "the Diopetes," to IIalladion to Diopetej kaloumenon, Clem. Alex. Protrept. iv. 47.-htoi to ostrakon authj fhsin. Something more is needed, therefore we supply h to agalma authj fhsin. But ieron in this sense is not usual. #Ostrakon, whatever it mean, cannot he the image of Diana, which was known to be of wood. The passage seems to be corrupt, and one might conjecture that ieron eteron relates to "another Temple" of Diana built after the first which was burned by Herostratos, and that the name of this man is latent in the unintelligible htoitoostrakon, and that Chrysostom's remark is this, that together with that former Temple perished the original Diopetes: so that to speak of that image as still in being was a lie (touto yeudoj)-Mod. text "But a different ieron was thus called diopetej: either then the idol of Diana they called Diopetes, wj ek tou Dioj to ostrakon ekei nopeptwkoj, and not made by man: or a different agalma was thus called among them."-Isidore of Pelus. in the Catena: "Some say that it is spoken of the image of Diana, i.e. `(a worshipper) of the great Diana and of her diopetej agalma:

0' some that the Palladium also (is here named as diop.), i. e. the image of Minerva, which they worshipped along with Diana." Ammonius ibid., "the naoj tou Dioj: or the strogguloeidej"-meaning the ostrakonj-"or rather, which is the true explanation, this image of Diana: or the Palladium, which they thought came from Jupiter, and was not the work of men." Oecum. gives the same variety of explanations, from the Catena. The words touto yeudoj, which in the mss. follow the text v. 36, 37, are better referred to the Diopetes, as in our translation.-Mod. text ara to pan yeudoj: and then, "these things however he says to the people, in order that those also," etc. omitting de preserved by the old text.

11 This Diapetes, the image which was supposed to have fallen down from Jupiter or heaven (Dioj-piptw), was the image of Diana which was in the great temple at Ephesus. This was the superstitious belief of the people as is clear from the many instances in classic mythology in which statues are famed to have fallen from heaven. This image was of wood and was probably found there by the Greeks when they colonized Ionia.-G. B. S.

12 i. e. In this, he prophesies (see above on this verse): but in his purpose of going to Jerusalem from Achaia, he was disappointed, for he had to return through Macedonia: h proeileto, i. e. this is the meaning of eqeto en pneumati. Mod. text om. ouketi egxronisaj, and adds: "for this is the meaning of eqeto, and such is the force of the expression." Then: "But why he sends away T. and E., the writer does not say: but it seems to me that of this also he says, 'En pneumati. Wherefore when," etc.-The meaning is: "He sends them away on this occasion, as he did at Athens: viz. because he could no longer forbear, therefore he thought it good to be left alone."

13 ekei gar hn h turannij (mod. text h pollh fatria) twn filosofwn. But this seems to belong rather to Athens.

14 Mod. text inserts for connection: "And if from this work wealth accrues to you, how hath he persuaded," etc.

15 ekkausai. Erasm. ut et confutaret totum et furorem populi extingueret. Ben. subverteret. ...extingueret. But ekkausai will not bear this sense, nor does the context suggest it. Alexander's object, it is represented, was to overthrow the preaching, and kindle the rage of the people yet more.-Cat. and Svy. marg. elkusai.

16 Mod. text "As if he had said, Do ye not worship her?"

17 Mod. text "But, Our city, paying court to them: qerapeuwn autou":" for which the old text has. But, Your city. 'Eqerapeusen authn. Which may mean, Thus he, the town clerk, paid homage to the city, by speaking of its honors. But qerapeuete authn in the preceding sentence requires the sense given in the translation.

18 Sfodra gar autouj hloghsen kai dihporhsen. Mod. text Toutw sf. autouj dihp., omitting, hloghsen, which, if not corrupt is here put in an unusual sense.

19 ou dunhsomeqa old text, here and above, as in the Alexandrine ms. of the N. T. (received by Griesbach) but here with thj sustr. t. transposed. (If the negative be retained, it is better to read teri thj j. t. as in the leading authorities of the text: so that this clause is epexegetical to tepi ou: for which, namely, for this concourse.)

20 taraxqeisa B. The other mss. tarixeuqeisa, which is unsuitable here.

21 olwj ouden eteron h panta gelwj kai gelwj kai katagelwj ta ekei.

22 C., 'All' ei boulei palin pollouj ecetaswmen topouj: B., 'Alla palin ei boulei eterouj ecet. topouj. Mod. text 'All' ei b., palin eterwj ecet. touj autouj topouj. In the Translation we adopt eterwj and omit topouj.

23 The text is corrupt: kai fricei touj topouj-perhaps it should be touj ekei topouj-entauqa orwn: kaqaper, gar entauqa en desmwthriw tugxanwn outw kakei pro thj krisewj pro thj melloushj hmeraj, sc. fricei. i. e. "just as here, being shut up in prison he looks forward with dread to the coming trial, so will he in that world," etc. Mod. text quite misrepresenting the sense: "For, as he that is here shut up in prison is gentle towards all, so those also before the Judgment, before the coming Day, will be more gentle," etc.



Homily XLIII.

ACTS XX. 1.-"And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia."

There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece. For, it says, "when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia." (v. 2, 3.) Again he is persecuted by the Jews, and goes into Macedonia. "And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." (v. 4, 5.) But how does he call Timothy a man "of Thessalonica?"hyperlink This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy,"hyperlink etc., these, he says, went before him to Troas, preparing the way for him. "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." (v. 6.) For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that be bears to the Philippians, which is the reason why he makes some stay there. "And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." (v. 7.) It was then the (season between Easter and) Pentecost.hyperlink See how everything was subordinate to the preaching. It was also, it says, the Lord's day.hyperlink Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself. But the Devil disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and causing him to fall down. "And," it says, "there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted." (v. 8-12.) But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him! Let us take shame to ourselves! "Aye, but a Paul" say you, "was discoursing then." Yes, and Paul discourses now, or rather not Paul, either then or now, but Christ, and yet none cares to hear. No window in the case now, no importunity of hunger, or sleep, and yet we do not care to hear: no crowding in a narrow space here, nor any other such comfort. And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though (he felt himself) weighed down by sleep, he did not go away,hyperlink nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature. But observe, I beseech you, so fervent was their zeal, that they even assembled in a third loft: for they had not a Church yet. "Trouble not yourselves," he says. He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him. When he was come up again, and had broken bread, and eaten." This thing cut short the discourse; it did no harm, however. "When he had eaten," it says, "and discoursed a long while, even till break of day, so he departed." Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing. But we, in what do we differ from dogs? Do you mark what a difference (between us and those men)? "And they brought the young man alive, and," it says, "were not a little comforted," both because they received him back alive, and because a miracle had been wrought.hyperlink "And we went before to ship, and sailed unto Thasos,hyperlink there intending to take in Paul: for so had he appointed, minding himself to go afoot." (v. 13.) We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.hyperlink "And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios"-then they pass the island-"and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be in Jerusalem the day of Pentecost." (v. 14-16.) Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word.hyperlink Accordingly, see what great gain accrued, from all being present. But that the interests of the people of Ephesus might not be neglected on that account, he managed for this in a different way. But let us look over again what has been said.

(Recapitulation.) "And having embraced them," it says, "he departed for to go into Macedonia." (v. 1.) By this again he refreshed them (anekthsato), giving them much consolation. "And having exhorted" the Macedonians, "with much discourse, he came into Greece." (v. 2.) Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts alsohyperlink And yet Troas is not a large place: why then do they pass seven days in it? Perhaps it was large as regarded the number of believers. And after he had passed seven days there, on the following day he spent the night in teaching: so hard did he find it to tear himself away from them, and they from him. "And when we came together" it says, "to break bread." (v. 7-12.) At the very time (of breaking bread) the discourse having taken its commencement,(*) extended:hyperlink as representing that they were hungry, and it was not unseasonable: for the principal object (which brought them together) was not teaching, but they came together "to break bread;" discourse however having come up, he prolonged the teaching. See how all partook also at Paul's table. It seems to me, that he discoursed while even sitting at table, teaching us to consider all other things as subordinate to this. Picture to yourselves, I beseech you, that house with its lights, with its crowd, with Paul in the midst, discoursing, with even the windows occupied by many: what a thing it was to see, and to hear that trumpet, and behold that gracious countenance!hyperlink But why did he discourse during night time? Since "he was about to depart," it says, and was to see them no more: though this indeed he does not tell them, they being too weak (to bear it), but be did tell it to the others. At the same time too the miracle which took place would make them evermore to remember that evening; so that the fall turned out to the advantage of the teacher. Great was the delight of the hearers, and even when interrupted it was the more increased. That (young man) was to rebuke all that are careless (of the word), he whose death was caused by nothing else than this, that he wished to hear Paul. "And we went before to ship," etc. (v. 13.) Wherefore does the writer say where they came, and where they went to? To show in the first place that he was making the voyage more leisurely-and this upon human grounds-and sailing past (some): also (for the same reason he tells) where he made a stay, and what parts he sailed past; (namely,) "that he might not have to spend the time in Asia." (v. 16.) Since had he come there, he could not have sailed by; he did not like to pain those who would have begged him to remain. "For he hasted," it says, "if it were possible for him to keep the day of Pentecost in Jerusalem:" and (this) was not possible of he stayed). Observe, how he is also moved like other men. For therefore it is that all this is done, that we may not fancy that he was above human nature: (therefore) you see him desiring (something), and hasting, and in many instances not obtaining (his object): for those great and holy men were partakers of the same nature with us; it was in the will and purpose that they differed, and so it was that also they attracted upon themselves the great grace they did. See, for instance, how many things they order by an economy of their own. "That we give not offence" (2 Cor vi. 3) to those who wish (to take offence), and, "That our ministry be not blamed." Behold, both an irreproachable life and on the other hand condescension. This is (indeed to be ) called economy, to the (very) summit and height (of it).hyperlink For he that went beyond the commandments of Christ, was on the other hand more humble than all. "I am made all things to all men," he says, "that I might gain all." (1 Cor. ix. 22.) He cast himself also upon dangers, as he says in another place; "In much patience, in afflictions, in necessities, in distresses, in stripes in imprisonments." (2 Cor. vi. 4, 5.) And great was his love for Christ. For if there be not this, all else is superfluous, both the economy (of condescending accommodation), and the irreproachable life, and the exposing himself to dangers. "Who is weak," he says, "and I am not weak? Who is offended, and I burn not?" (2 Cor. xi. 29.) These words let us imitate, and let us cast ourselves upon dangers for our brethren's sake. Whether it be fire, or the sword, cast thyself on it, beloved, that thou mayest rescue (him that is) thy member: cast thyself, be not afraid. Thou art a disciple of Christ, Who laid down His life for His brethren: a fellow-disciple with Paul, who chose to suffer numberless ills for his enemies, for men that were warring against him; be thou filled with zeal, imitate Moses. He saw one suffering wrong, and avenged him; he despised royal luxury, and for the sake of those who were afflicted he became a fugitive, a wanderer, lonely and deserted; he passed his days in a foreign land; and yet he blamed not himself, nor said, "What is this? I despised royalty, with all that honor and glory: I chose to avenge those who were wronged, and God hath overlooked me: and not only hath He not brought me back to my former honor, but even forty years am I passing in a foreign land. Truly, handsomelyhyperlink have I received my wages, have I not!" But nothing of the kind did he say or think. So also do thou: be it that thou suffer any evil for doing good, be it that (thou have to wait) a long time, be not thou offended, be not discomposed: God will of a surety give thee thy reward. The more the recompense is delayed, the more is the interest of it increased. Let us have a soul apt to sympathize, let us have a heart that knows how to feel with others in their sorrows: no unmerciful temper (wmon), no inhumanity.

Though thou be able to confer no relief, yet weep thou, groan, grieve over what has happened: even this is not to no purpose. If it behooves us to feel for those who are justly punished by God, much more for those who suffer unjustly at the hands of men. (They of) "Aenan,"hyperlink it saith, "came not forth to mourn for the house which was near her" (Micah i. 11): they shall receive pain, "in return for that they built for derision." And again, Ezekiel makes this an accusation against them, that they did not grieve for (the afflicted). (Ezek. xvi. 2.) What sayest thou, O Prophet? God punisheth, and shall I grieve for those that He is punishing? Yea verily: for God Himself that punisheth wisheth this: since neither does He Himself wish to punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will say, "If they are justly punished, we ought not to grieve." Why, the thing we ought to grieve for is this-that they were found worthy of punishment. Say, when thou seest thy son undergoing cautery or the knife, dost thou not grieve? and sayest thou not to thyself, "What is this? It is for health this cutting, to quicken his recovery; it is for his deliverance, this burning?" but for all that, when thou hearest him crying out, and not able to health being restored is not enough to carry off the shock to nature. So also in the case of these, though it be in order to their health that they are punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep, that they were sick, that they needed such a mode of cure. If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, "Ah! Lord, dost thou destroy the residue of Israel?" (Ezek. ix. 8.) We see men-slayers, wicked men, suffering punishment, and we are distressed, and grieve for them. Let us not be philosophical beyond measure: let us show ourselves pitiful, that we may be pitied; there is nothing equal to this beautiful trait: nothing so marks to us the stamp of human nature as the showing pity, as the being kind to our fellow-men. In fact, therefore do the laws consign to public executioners the whole business of punishment: having compelled the judge to punish so far as to pronounce the sentence, thereafter they call forth those to perform the act itself. So true is it, that though it be justly done, it is not the part of a generous (filosofou) soul to inflict punishment, but it requires another sort of person for this: since even God punishes not by His own hand, but by means of the angels. Are they then executioners, the angels? God forbid: I say not this, but they are avenging powers. When Sodom was destroyed, the whole was done by them as the instruments: when the judgments in Egypt were inflicted, it was through them. For, "He sent," it says, "evil angels among them." (Psalm lxxviii. 50.) But when there is need of saying, God does this by Himself: thus, He sent the Son:-(b) but,hyperlink "He that receiveth you, receiveth Me, and he that receiveth Me, receiveth Him that sent Me." (Matt. x. 40.) (a) And again He saith, "Then will I say unto the angels, Gather together them that do iniquity, and cast them into the furnace." (Matt. xiii. 30, xiii. 41, xiii. 42.) But concerning the just, not so. (c) And again, "Bind him hand and foot, and cast him into outer darkness." (Matt. xxii. 13.) Observe how in that case His servants minister: but when the point is to do good, see Himself doing the good, Himself calling: "Come, ye blessed of My Father, inherit the Kingdom prepared for you." (Matt. xxv. 34.) When the matter is, to converse with Abraham, then Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge raising up those who are to punish. "Thou hast been faithful over a few things, I will make thee ruler over many things" (Matt. xxv. 21); I (will make thee): but that other, not Himself, but His servants bind. Knowing these things, let us not rejoice over those who are suffering punishment, but even grieve: for these let us mourn, for these let us weep, that for this also we may receive a reward. But now, many rejoice even over those who suffer evil unjustly. But not so, we: let us show all sympathy: that we also may have God vouchsafed us, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.



Footnotes



1 The phrase axri thj Asiaj are omitted by )

and B. and are now discarded in the leading critical editions. The residence of Timothy is not given, as being well known. It was probably Lystra (Acts xvi. 1).-G. B. S.

2 St. Chrysostom's reading of v. 4 is peculiar, but does not appear in the vv. 11. of N. T. perhaps because the Edd. of Chrys. conform it to the usual text, which is Qessal. de, 'Ar. kai Sek. kai Taij Derbaioj kai Timoqeoj, i. e. two Thessalonians, and beside them Gaius of Derbe, and Timothy, etc. But in the preceding chapter, v. 29, a Gaius was mentioned along with Aristarchus, and both as Macedonians. Hence it seems St. Chrys. read it with a stop after Gaioj, of Thessalonians, Aristarchus and Secundus and Gaius. In his remark, be seems to be giving a reason for striking out kai before Timoqeoj: viz. "How does he call Timothy a Thessalonian, (as a negligent reader might suppose to be the case, viz., Of Thess. Ar. and Sec. and Gaius Derbaeus and Timothy?) He does not say this, but, of Thessalonians he mentions three, and then, of Derbe, Timothy, cf. xvi. x., whereas Gaius was not of Derbe, but of Macedonia, xix. 29." The note of Oecumen. on the passage shows that Derbaioj was supposed by some to be a proper name: "Of the rest, he tells us what countries they were of: for Timothy he is content with the name, his personal character was distinction enough, and besides he has already told us where T. came from: viz. xvi. 1. But if Derbaioj here is a noun of nation and not a proper name, perhaps he has here also mentioned his country."

3 Penthkosth, meaning the whole of the seven weeks. The scope of the remark is, Being met for celebration of the Holy Eucharist, which followed the Sermon, and the discourse being lengthened out until midnight, they were fasting all the time (for the Eucharist was taken fasting, see Hom. xxvii. in 1 Cor.): so that, though it was during the weeks after Easter, when there was no fast, and not only so, but the Lord's Day moreover, here was a fast protracted till midnight.

4 That the religious observance of Sunday is here alluded to has been generally assumed. Taken in connection with 1 Cor. xvi. 2 and Rev. i. 10, the passage renders it highly probable that at this time (about a.d. 57) the first day of the week was regularly observed by the Christians in memory of the Lord's resurrection, although it is certain that the Jewish Christians still observed the Jewish Sabbath.-G. B. S.

5 ouk apesth, so as to lose the opportunity of hearing, and forego the "breaking of bread," which was to follow the discourse. Comp. Hom. x. in Gen. init.

6 The narrative requires the interpretation of Chrys. that this was a case of restoration to life, not merely of revival from suspended animation (as Olshausen, Ewald, DeWette). This is established by the fact that Eutychus is said to have seen taken up nekroj, not wj nekroj. Moreover to hrqh /ekroj (v. 9) is opposed hgagon zwnta (v. 12). He was dead; they brought him alive. It is true that the apostle says: "His life (soul) is in him," but this is said after he had fallen upon and embraced him, or this may h