Homilies on Acts

(Recapitulation.) “Not knowing,” he says, “the things that shall befall me.” (v. 22, 23.) Then is this why you depart? By no means; on the contrary (I know that), “bonds and afflictions await me.” That (there are) trials, I know, but of what kind I know not: which was more grievous. “But none of these things move me”: for do not suppose that I say these things as lamenting them: for “I hold not my own life dear.” It is to raise up their minds that he says all this, and to persuade them not only not to flee, but also to bear nobly. Therefore it is that he calls it a “course” and a “ministry,” on the one hand, showing it to be glorious from its being a race, on the other, showing what was due from it, as being a ministry. I am a minister: nothing more. Having comforted them, that they might not grieve that he was so evil entreated, and having told them that he endured those things “with joy,” and having shown the fruits of them, then (and not before) he brings in that which would give them pain, that he may not overwhelm their minds. “And now behold,” etc. “Wherefore I take you to record, that I am pure from the blood of all men, because I have not shrunk from declaring unto you the whole counsel of God”: * * * that (counsel) which concerns the present matter. “For I know this,” etc. “What then,” someone might say, “thinkest you yourself so great? If you should depart, are we to die?” I say not this, he replies, that my absence causes this: but what? That there should rise up against you certain of another sort: he says not, “because of my departing,” but “after my departing:” that is, after his going on his journey.— And yet this thing has happened already: much more (then will it happen) hereafter. Then we have the cause, “to draw away disciples after them.”. That there are heresies, this is the cause, and no other than this. Then comes also consolation. But if He “purchased” it “with His own blood,” He will assuredly stand forward in its defence. “Night and day,” he says, “I cease not to warn with tears.” This might well be said in our case also: and though the speech seems to refer peculiarly to the teachers, it is common also to the disciples. For what, though I speak and exhort and weep night and day, while the disciple obeys not? Therefore it is that he says, “I take you to record:” since also himself says, “I am pure from the blood of all men: for I have not shunned to declare unto you.” (v. 26, 27.) Why then, this only is to be a teacher, to declare, to preach, to instruct, shrink from nothing, to exhort night and day: but if, while one is doing all this, nothing comes of it, you know what remains. Then you have another justification: “I am pure from the blood of all men.” Think not that these words are spoken to us only: for indeed this speech is addressed to you also, that you should attend to the things spoken, that you should not start away from the hearing. What can I do? Lo! each day I rend myself with crying out, “Depart from the theatres:” and many laugh at us: “Desist from swearing, from covetousness:” numberless are our exhortations, and there is none to hear us. But I do not discourse during night? Fain would I do this also in the night time, and at your tables, if it were possible that one could be divided into ten thousand pieces, so as to be present with you and discourse. But if once in the week we call to you, and you shrink back, and some of you do not even come here, and you that do come, depart having received no profit—what shall we do? Many I know even sneer at us, that we are forever discoursing about the same things: so wearisome are we become to you by very satiety. But for this not we are to blame, but the hearers may thank themselves. For he indeed who is making good progress, rejoices to hear the same things always; it seems to be his praises that he hears spoken: but he who does not wish to get on, seems even to be annoyed, and though he hear the same thing but twice, it seems to him that he is hearing it often.