Homilies on Acts

(Recapitulation.) “Which when the Apostles,” etc.. First by the sight they checked them, by rending their garments. This did Joshua the son of Nun upon the occasion of the defeat of the people. Then think not that this action was unworthy of them: for such was the eagerness, they would not otherwise have restrained it would not otherwise have quenched the conflagration (πύραν). Therefore when need is to do something that is fit to be done, let us not decline it. For if even after all this they hardly persuaded them, if they had not acted thus, what might have been the consequence?

For if they had not done thus, they would have been thought to make a show of humility (ταπεινοθρονεἵν), and to be all the more desirous of the honor. And observe their language, how in rebuking it is moderated, alike full of wonder and of rebuke. This above all it was that hindered them, the saying, “Preaching unto you to turn from these vanities unto God.” We are men indeed, they say, but greater than these: for these are dead things. Mark how they not only subvert (the false), but teach (the true), saying nothing about things invisible— “Who made,” say they, “heaven and earth, and the sea, and all things that are therein.

Who in times past,” etc. (v. 16, 17.) He names as witnesses even the years (in their courses). “And there came there certain Jews,” etc. O that Jewish madness! Among a people that had so honored the Apostles, they had the hardihood to come, and to stone Paul. “And they dragged him out of the city,” being afraid of those (others)—“Supposing he had been dead.” (k) “Howbeit,” etc. “and came into the city.” For that the spirits of the disciples might not be downcast because they who were accounted gods suffered such treatment, they came in unto them and discoursed.

“Then on the morrow,” etc. And observe, first he goes forth to Derbe, and then comes back to Lystra and Iconium and Antioch, giving way to them while their passions are roused, but when they have ceased, then attacking them again. Do you mark, that it was not by (supernatural) grace that they managed all that they did, but by their own diligence? “Confirming,” it says “the souls of the disciples:” ἐ πιστηρίζοντες, “further establishing;” so that they were established, but they added more thereto.

“And that we must,” etc.: they foretold (this), that they might not be offended. “And when they had appointed for them,” etc. Again the ordinations accompanied with fastings: and again fasting, that purifying of our souls. (m) “And having prayed,” it says, “with fastings, they commended them unto the Lord”: they taught them to fast also in their trials. (o) Why did they not make elders in Cyprus nor in Samaria? Because the latter was near to Jerusalem, the former to Antioch, and the word was strong there; whereas in those parts they needed much consolation, especially they of the Gentiles, who behooved to have much instruction.

“And when they had come,” etc. They came, teaching them that with good reason had they been ordained by the Spirit. (n) They said not what they themselves, but “what God had done with them.” It seems to me, that they mean their trials. It was not for nothing that they come here, nor to rest, but providentially guided by the Spirit, to the end that the preaching to the Gentiles might be firmly established. (p) And mark Paul's ardor. He does not ask whether it be right to speak to Gentiles, but he straightway speaks: therefore it is that he says, “I did not refer myself to flesh and blood.”