Homilies on Acts

“And it came to pass in Iconium, that they went both together into the synagogue of the Jews.” Again they entered into the synagogues. See how far they were from becoming more timid! Having said, “We turn unto the Gentiles,” nevertheless (by going into the synagogues) they superabundantly fortify their own justification (with their Jewish brethren). “So that,” it says, “a great multitude both of Jews and Greeks believed.” For it is likely they discoursed as to Greeks also. “But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.” Together (with themselves) now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked. “Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands.” This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause— therefore it is that for a long while they work no signs— while the conversion of the hearers was (the effect) of the signs, though their boldness also contributed somewhat. “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.” No small matter this dividing. And this was what the Lord said, “I am not come to bring peace, but a sword.” “And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were aware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lies round about: and there they preached the Gospel.” Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man. “And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice”— why with a loud voice? That the multitude should believe— “Stand upright on your feet.” (v. 8, 9.) But observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of the man's mind (φιλοσοφίαν)? He was nothing defeated (παρεβλάβη) by his lameness for earnestness of hearing. “Who fixing his eyes upon him, and perceiving,” it says, “that he had faith to be made whole.” He was already predisposed in purpose of mind. And yet in the case of the others, it was the reverse: for first receiving healing in their bodies, they were then taken in hand for cure of their souls, but this man not so. It seems to me, that Paul saw into his soul. “And he leaped,” it says, “and walked.” It was a proof of his perfect cure, the leaping. “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods have come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.” But this purpose was not yet manifest, for they spoke in their own tongue, saying, “The gods in the likeness of men have come down to us:” therefore the Apostle said nothing to them as yet. But when they saw the garlands, then they went out, and rent their garments, “Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you.” (v. 14, 15.) See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, “Why gaze ye on us, as though by our own power or holiness we had made him to walk”? So these also say the same. And Joseph also said of the dreams, “Is not their interpretation of God?” And Daniel in like manner, “And to me also, not through the wisdom that is in me was it revealed.” And Paul everywhere says this, as when he says, “And for these things who is sufficient? Not that we are sufficient of ourselves to think (anything) as of ourselves, but our sufficiency is of God.” But let us look over again what has been said.

(Recapitulation.) “And when they had gone out,” etc.. Not merely were the multitudes drawn to them, but how? They besought to have the same words spoken to them again, and by their actions they showed their earnestness. “Now when the congregation,” etc. See the Apostles on all occasions exhorting, not merely accepting men, nor courting them, but, “speaking unto them,” it says, “they persuaded them to continue in the grace of God. But when the Jews,” etc. Why did they not contradict before this? Do you observe who on all occasions they were moved by passion? And they not only contradicted, but blasphemed also. For indeed malice stops at nothing. But see what boldness of speech! “It was necessary,” he says, “that the word should have been spoken first to you, but since you put it from you,”— it is not put as affronting (though) it is in fact what they did in the case of the prophets: “Talk not to us,” said they, “with talk”—: “but since you put it from you”— it, he says, not us: for the affront on your part is not to us. For that none may take it as an expression of their piety (that he says,) “You judge not yourselves worthy,” therefore he first says, “You put it from you,” and then, “We turn unto the Gentiles.” The expression is full of gentleness. He does not say, We abandon you, but so that it is possible— he would say— that we may also turn hither again: and this too is not the consequence of the affront from you, “for so has (the Lord) commanded us.”— “Then why have ye not done this?” It was indeed needful that the Gentiles should hear, and this not before you: it is your own doing, the “before you.” “For so has the Lord commanded us: I have set you for a light of the Gentiles, that you should be for salvation,” i.e. for knowledge which is unto salvation, and not merely of the Gentiles, but of all men, “unto the ends of the earth— As many as were ordained unto eternal life”: this is also a proof, that their having received these Gentiles was agreeable with the mind of God. But “ordained,” not in regard of necessity: “whom He foreknew,” says the Apostle, “He did predestinate.” “And the word of the Lord,” etc. No longer in the city (only) were (their doctrines) disseminated, but also in the (whole) region. For when they of the Gentiles had heard it, they also after a little while came over. “But the Jews stirred up the devout women, and raised persecution”— observe even of what is done by the women, they are the authors— “and cast them,” it says, “out of their coasts”, not from the city merely. Then, what is more terrible, “they shook off the dust of their feet against them, and came unto Iconium. But the disciples, it says, were filled with joy, and with the Holy Ghost.” (v. 51, 52.) The teachers were suffering persecution, and the disciples rejoiced.