4th of KIAHK lectionary

FAST OF THE NATIVITY 2010


http://www.4shared.com/dir/Cx7npXlt/Fast_of_the_Nativity_2010.html


19th day of the Fast
Monday the 13th of December 2010
The 4th of Kiahk 1727
http://www.4shared.com/document/q8fS2pr3/19_Monday.html

Vespers Mark 3:7-21
http://www.biblegateway.com/passage/?search=Mark%203:7-21&version=NKJV
Mark 3:7-21 (New King James Version)
A Great Multitude Follows Jesus
7 But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea 8 and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him. 9 So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him. 10 For He healed many, so that as many as had afflictions pressed about Him to touch Him. 11 And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, “You are the Son of God.” 12 But He sternly warned them that they should not make Him known.
The Twelve Apostles
13 And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. 14 Then He appointed twelve,[a] that they might be with Him and that He might send them out to preach, 15 and to have power to heal sicknesses and[b] to cast out demons: 16 Simon,[c] to whom He gave the name Peter; 17 James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, “Sons of Thunder”; 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; 19 and Judas Iscariot, who also betrayed Him. And they went into a house.
A House Divided Cannot Stand
20 Then the multitude came together again, so that they could not so much as eat bread. 21 But when His own people heard about this, they went out to lay hold of Him, for they said, “He is out of His mind.”


Matines Luke 6:12-23
http://www.biblegateway.com/passage/?search=Luke%206:12-23&version=NKJV
Luke 6:12-23 (New King James Version)
The Twelve Apostles
12 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. 13 And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles: 14 Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot who also became a traitor.
Jesus Heals a Great Multitude
17 And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, 18 as well as those who were tormented with unclean spirits. And they were healed. 19 And the whole multitude sought to touch Him, for power went out from Him and healed them all.
The Beatitudes
20 Then He lifted up His eyes toward His disciples, and said: “ Blessed are you poor,For yours is the kingdom of God. 21 Blessed are you who hunger now, For you shall be filled. Blessed are you who weep now, For you shall laugh. 22 Blessed are you when men hate you, And when they exclude you, And revile you, and cast out your name as evil, For the Son of Man’s sake. 23 Rejoice in that day and leap for joy! For indeed your reward is great in heaven, For in like manner their fathers did to the prophets.



Explanation by saint Kyrellos I the 24th patriarch of Alexandria
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_02_sermons_12_25.htm#SERMON XXV

FROM SERMON XXIII. Explanation of what follows.
[From the Syriac, as before.]
6:12. He went out into the mountain to pray.
All that Christ did was for our edification, and for the benefit of those who believe in Him; and by proposing to us His own conduct as a sort of pattern of the spiritual mode of life, He would make us true worshippers. Let us see, therefore, in the pattern and example provided for us by Christ's acts, the manner in which we ought to make our supplications unto God. We must pray secretly and in concealment, and with no one seeing us: for this is the signification of Jesus going into the mountain alone, and praying, as it were, leisurely. And this He has Himself taught us, saying; "But thou, when thou prayest, enter into thy closet." For we ought to pray, not seeking after glory, but "lifting up holy hands," while the soul, as it were, mounts aloft to the contemplation of God, withdrawing from all tumult, and quitting worldly anxiety. And this we must do not with fickleness, nor with a listless feebleness; but, on the contrary, with earnestness and zeal, and a patience worthy of admiration: for thou hast heard that Jesus did not merely pray, but that He also passed the night in this duty.
But possibly the enemy of the truth will not endure us when thus speaking: for he 22 says, 'He prays and requests from the 95 Father what He hath not: how then do yo still say, that He is both consubstantial and equal to Him in all things, and in no way whatsoever unlike Him? "For without all controversy the less is blessed of the greater:" and decidedly he who gives is greater than he who makes request to receive something.' Let then those who pervert the right faith teach us first of all, of what they imagine the Son to be in need? And what did He seek to obtain as not as yet possessing it? He is the true light; He is in His own nature life, and the cause of life; He is the Lord also of powers; He is wisdom and righteousness; the Creator and train or of the universe; superior to every thing that has been brought into being; is the King of the universe; the dispenser of heaven and earth; the giver, with God the Father, of every blessing. And this thou wilt learn by what the blessed Paul has somewhere written; "Grace be to you, and peace from God our Father, and our Lord Jesus Christ." He is conspicuous on the throne far above, and is glorified by the whole rational creation. Accordingly He is by substance the heir of all the divine dignities of God the Father: and therefore spake He unto Him, that "all that is Mine is Thine; and Thine Mine: and I am glorified in them." But He Who has every thing that belongs to God the Father as His very own, of what is He still in need? But if, in fine, He is in need of any thing, and they affirm that this is true, there is nothing to prevent our saying, that there are certain things of which the Father Himself is in need. For if all that the Son has is the Father's, but there is something of which the Son is in need, therefore must the Father too be similarly circumstanced: for all that the Son hath is the Father's. But the Father is all perfect, and is deficient of no good whatsoever that is suitable to Deity: therefore is the Son all perfect, as having all that the Father hath, and being His image and the impress of His substance: but in the impress there is displayed entirely the original form, and in the original form there exists entirely the impress. And thus much then as respects them.
And those too who have been caught by the empty declamations of Nestorius, say that it is entirely unbefitting the Son, considered as God by nature, to pray: and rather belongs to 96 the man, 23 coupled with Him by way of connexion, to him, that is, of the seed of David. He it was therefore who offered up the prayer. What reply, then, shall we make to this? That ye are utterly ignorant of the mystery of the incarnation of the Only-begotten. Remember the blessed Evangelist John, who says; "And the Word was made flesh." And of this the all-wise Paul has given us a plain proof by saying concerning Him: "For He taketh not hold at all of the angels, but taketh hold of the seed of Abraham: whence it became Him to be made like unto His brethren in all things, that He might become a merciful and faithful high priest in things pertaining unto God, to make propitiation for the sins of the people." On what account therefore does Nestorius eject from the measure of human nature Him Who, though divinely begotten as the Word by God the Father, yet humbled Himself unto emptying, even to becoming our brother, by being made like unto us, and similar in all things to the inhabitants of the earth, sin only excepted? For having become like unto us from His exceeding gentleness and love to mankind, He disdains not human things: but sets before us His conduct as a type of goodness unto the end, that as I said we may be earnest in following His footsteps.
6:13. And when it was day, He called His disciples, and of them having chosen twelve.
Our Lord Jesus Christ, having spent the night in prayer, and having conversed with His Father and God in heaven in a way ineffable and beyond our powers of understanding, and such as is known solely to Himself,----even therein making Himself an example unto us of that which is necessary for salvation; for He taught us in what way we too may rightly and blamelessly offer our prayers:----comes down from the mountain, and appoints those who were to be the world's teachers, 97 according to the words He spake, "Ye are the light of the world." And of this appointment of the holy Apostles, the blessed David also makes mention, addressing himself, as it were, to Christ: "Thou shalt make them rulers over all the earth; they shall make mention of Thy name in every successive generation." For verily, while they were in the body, they made mention of the glory of Christ, telling His mystery both in cities and villages: and now that they have been called to the mansions that are above, none the less do they still even thus converse with us about Him, by the most wise history which they have written concerning Him. And those, indeed, who were appointed priests according to the law of Moses, even Aaron and his company, were made beautiful to the senses by vestments suitable to their priestly dignity; but the divine disciples, being adorned with spiritual gifts, had entrusted to them the ministry of the Gospel oracles. For it was said unto them, "Heal the sick: cast out daemons: cleanse lepers: raise the dead." And being thus invested with Christ's power, they have filled the whole world with astonishment. But mark the extreme moderation of the Evangelist: for he does not simply say that the holy Apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no one should venture to enrol himself in the company of those that were chosen. For as Paul saith, "No man taketh this honour upon himself, but he that is called by God." And though the holy Apostles were called by name to this great and splendid dignity, yet from time to time some men have gone to such a pitch of madness and audacity, as even to name themselves Apostles of Christ, and to usurp an honour not granted unto them. Of these the divine disciples have made mention; for they say, "Such are false apostles, deceitful workers, transforming themselves into angels of righteousness. And no wonder: for Satan even transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves into angels of righteousness." But we neither acknowledge nor will receive any one, except those only so named in the Evangelic writings, and him who was appointed after them, the most wise Paul: to whom also the Saviour Himself bore witness, saying, that 98 he is a vessel of election for Me, to carry My name before all the heathen."
24 The law indeed pointed them out before in type, and the prophets also proclaimed them. As, for instance, it is written in the Mosaic record, "And ye shall take fine flour, and make it into twelve loaves: and he shall put them in two rows upon the pure table before the Lord. And ye shall put upon the row frankincense and salt: and they shall be for loaves, sot before the Lord for a memorial." For the bread that came down from heaven, and giveth life to the world, Who else can it be but Christ the Saviour of the universe? And in imitation too of Him, the blessed disciples also are named loaves: for having been made partakers of Him Who nourishes us unto life eternal, they also nourish by their own writings those who hunger and thirst after righteousness. And as the Saviour Who is the true light called the disciples also light:----"for ye are the light of the world:"----so also being Himself the broad of life, He has bestowed upon His disciples to be ranked as loaves." 25 And observe, I pray, the marvellous art of the law: "for ye shall put, it says, upon the loaves frank-incense and salt." Now the frankincense is the symbol of a sweet odour; and the salt that of understanding and good sense: both of which existed in the highest degree in the holy Apostles. For their life was one of a sweet savour, as they also said, that "we are a sweet savour of Christ unto God:" and they were moreover also full of understanding, so that I hear the prophet David even singing of them in the Psalms: "There is Benjamin in entrancement: the princes of Judah are their leaders: the princes of Zebulon, the princes of Nephthalim." For the blessed disciples were chosen out of almost every tribe of Israel, and were the bearers of light to the world, "holding up the word of life." And the wonder indeed 99 is this, that the sages of the Greeks possess a splendid copiousness of speech, and an admirable beauty of language: but the disciples of our Saviour were mere artificers, and boatmen, and fishers, having no boast of words, no fluency of picked phrases, and in expression indeed were simple men, but rich in knowledge: yet is the literature of the Greeks, with its sonorous phrases, silent; while the power of the Evangelic preaching has possession of the world. God also makes mention of them by the voice of Jeremiah, saying of the enemy of all, even Satan; "Woe to him, who multiplieth for himself that which is not his, and maketh his collar thick and heavy: for suddenly shall they arise that shall bite him, and thy adversaries shall wake up, and thou shalt be their prey." For Satan had gathered unto him all the inhabitants of the earth, though they were not his, and had caused them to be his worshippers, making his collar heavy: but those who were to plunder his goods woke up: for the net of the apostolic teaching caught all those that were in error, and brought back unto God the whole world.
FROM SERMON XXV. Explanation of the saying of the Apostle that follows.
Be ye like unto me, as I also am unto Christ.
AND how was the wise Paul like unto Christ? Did he establish the heavens, as did the Word of God? Did he set the earth upon its firm foundation, and bring forth the sun and moon, and the stars, and light? How therefore was he like Him? By being an imitator of that human virtue, which Christ shewed forth for our example.
6:17. He stood upon level ground, and a crowd of His disciples and a great multitude of the people.
But observe, I pray, the manner of the election. For the most wise Evangelist says that it was not done in a corner and secretly, but rather when many disciples were gathered together, and a vast crowd from all the country of the Jews, and from the sea-coast of Tyre and Sidon. These latter were 100 idolaters, lame in the hollow of both knees,26 in part observing the customs of the Jews, but yet not altogether abandoning their idolatrous practices. The election, therefore, was held in the presence of all these spectators, and teachers appointed for all beneath the heaven: and this duty they also fulfilled, summoning the Jews from their legal worship, and those who served demons, from Grecian 27 error to the acknowledgment of the truth.
And when He had appointed the holy Apostles, He performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whosoever drew near unto Him, and displaying His own most godlike power: that both the Jews, who had run together unto Him, and those from the country of the Greeks, might know, that Christ, by Whom they were honoured with the dignity of the Apostolate, was not some ordinary man of those in our degree, but, on the contrary, God, as being the Word That was made man, but retained, nevertheless, His own glory. For "power went forth from Him, and healed all." For Christ did not borrow strength from some other person, but being Himself God by nature, even though He had become flesh, He healed them all, by the putting forth of power over the sick.
If further you wish to learn the interpretation of the Apostles' names, know that Peter is explained as meaning "loosing," or "knowing:" Andrew as "comely strength," or "answering:" James as "one who takes labour by the heel:" John, "the grace of the Lord:" Matthew, "given:" Philip, "the opening of the hands," or "the mouth of a lamp:" Bartholomew, "the son suspending water:" Thomas, an "abyss," or "a twin:" James, the son of Alphaeus, "the supplanting 101 "of the passage of life:" Judas, "thanksgiving:" and Simon, "obedience." 28
Pauline expistle from Romans 1:4-18
http://www.biblegateway.com/passage/?search=Romans%201:4-18&version=NKJV
Romans 1:4-18 (New King James Version)
4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. 5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6 among whom you also are the called of Jesus Christ;7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Desire to Visit Rome
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9 For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, 10 making request if, by some means, now at last I may find a way in the will of God to come to you. 11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established— 12 that is, that I may be encouraged together with you by the mutual faith both of you and me. 13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.
The Just Live by Faith
16 For I am not ashamed of the gospel of Christ,[a] for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”[b]
God’s Wrath on Unrighteousness
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

Explanation by saint John Chrysostom
http://www.bible.ca/history/fathers/NPNF1-11/npnf1-11-65.htm#TopOfPage
http://www.bible.ca/history/fathers/NPNF1-11/npnf1-11-66.htm#TopOfPage


http://www.bible.ca/history/fathers/NPNF1-11/npnf1-11-65.htm#TopOfPage

Extract from Homily I.
Ver. 4. "And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ."
What is said has been made obscure by the close-folding of the words, and so it is necessary, to divide it. What then is it, which he says? We preach, says he, Him Who was made of David. But this is plain. Whence then is it plain, that this incarnate "Person" was also the Son of God? First, it is so from the prophets; wherefore he says, "Which He had promised afore by the Prophets in the Holy Scriptures." (v. 2.) And this way of demonstration is no weak one. And next also from the very way of His Generation: which also he sets forth by saying, "of the seed of David according to the flesh:" for He broke the rule of nature. Thirdly, from the miracles which He did, yielding a demonstration of much power, for "in power" means this. Fourthly, from the Spirit which He gave to them that believe upon Him, and through which He made them all holy, wherefore he saith, "according to the Spirit of holiness." For it was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He alone raised Himself: and this Himself too said to be above all a miracle sufficient to stop the mouths even of them that behaved shamelessly. For, "Destroy this Temple," He says, "and in three days I will raise it up" (John xix.); and, "When ye have lifted" Me "up from the earth, then shall ye know that I am He" (ib. viii. 28); and again, This "generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonas." (Matt. xxi. 39.) What then is the being "declared?" being shown, being manifested, being judged, being confessed, by the feeling and suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles, by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put an end to the tyranny of death.
Ver. 5. "By Whom we have received grace and Apostleship for obedience to the faith."
See the candor of the servant. He wishes nothing to be his own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He saith, "I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth" (John xvi. 12): and again, "Separate Me Paul and Barnabas." (Acts xiii. 2.) And in the Epistle to the Corinthians, he says, that "to one is given by the Spirit the word of wisdom, to another the word of knowledge" (1 Cor. xii. 8, 11); and that It divideth all as It willeth. And in addressing the Milesians, he says, "Over which the Holy Ghost hath made you shepherds and overseers." (Acts xx. 28.) You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's. "Grace and Apostleship;" that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of he heavenly gift. "For obedience to the faith." So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that "He opened their heart" (Acts xvi. 14); and again, To whom it was given to hear the word of God.7 "To obedience;" he says not, to questioning and parade (kataskeuhn) of argument but "to obedience." For we were not sent, he means, to argue, but to give those things which we had trusted to our hands. For when the Master declareth aught, they that hear should not be nice and curious handlers of what is told them, but receivers only; for this is why the Apostles were sent, to speak what they had heard, not to add aught from their own stock, and that we for our part should believe-that we should believe what?-"concerning His Name." Not that we should be curious about the essence, but that we should believe on the Name; for this it was which also wrought the miracles. For it says, "in the Name of Jesus Christ rise up and walk." (Acts iii. 6.) And this too requireth faith, neither can one grasp aught of these things by reasoning (logismw katagabein). "Among all nations, among whom are ye also the called of Jesus Christ." What? did Paul preach then to all the nations? Now that he ran through the whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends of the earth, is plain from what he writes to the Romans; but even if he did not come to all, yet still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles, and all who declared the word after them. And in another sense, one should not see any fault to find with the phrase, if about himself, when one considers his ready mind, and how that after death he ceaseth not to preach in all parts of the world. And consider how he extols the gift, and shows that it is great and much more lofty than the former, since the old things were with one nation, but this gift drew sea and land to itself. And attend to this too, how free the mind of Paul is from all flattery; for when conversing with the Romans, who were seated as it were upon a sort of summit of the whole world, he attaches no more to them than to the other nations, nor does he on the score of their being then in power and ruling, say, that they have in spiritual things also any advantage. But as (he means) we preach to all the nations, so do we to you, numbering them with Scythians and Thracians: for if he did not wish to show this, it were superfluous to say "Among whom are ye also."8 And this he does to take down their high spirit (kenwn to fushma) and to prostrate the swelling vanity of their minds, and to teach them to honor others alike to themselves: and so he proceeds to speak upon this very point.
Ver. 6. "Among whom are ye also the called of Jesus Christ."
That is, along with whom ye also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even ye were called and did not come over of yourselves.
Ver. 7. "To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ."
See how continually he puts the word "called," saying, "called to be an Apostle; among whom ye also are called; to all that be in Rome, called:" and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls (upatwn; Ben. consulares) and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? on this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, "beloved of God." For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? from Love. For after saying, "beloved," then he proceeds, "called to be saints," showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. "Grace unto you and peace."
Oh address, that bringeth countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. (Luke x. 5.) Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season (toikilon kai tantodapon); and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, "Grace be unto you and peace from God our Father, and the Lord Jesus Christ." See in this passage, the "from" is common to the Son and the Father, and this is equivalent to "of whom."9 For he did not say, Grace be unto you and peace from God the Father, "through" our Lord Jesus Christ; but, "from God the Father, and the Lord Jesus Christ." Strange! how mighty is the love of God! we which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings.
Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the life to come. For he that holdeth on in the adoption, and keeps an exact watch upon his holiness, is much brighter and more happy even than he that is arrayed with the diadem itself, and has the purple; and has the delight of abundant peace inthe present life and is nurtured up with goodly hopes, and hath no ground for worry and disturbance, but enjoys constant pleasure; for as for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone. And he that hath this cleansed, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So too he that is conscious of wicked deeds, even though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day was joyful, and went more softly than they that were then emperors. But Ahab though a king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul saith, "But the fruit of the Spirit is love, joy, peace." (Gal. v. 22.) This fruit then let us keep growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through Whom and with Whom, be glory to the Father, and to the Holy Spirit, now and always, even unto all ages. Amen.
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Homily II.
ROM. I. 8.-"First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world."
An exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others' well-doings: which also maketh the soul pure from envy and grudging, and draweth God in a greater measure towards the loving spirit of them that so render thanks. Wherefore also elsewhere he says, "Blessed be God and the Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessing." (Eph. i. 3.) And it is fitting that we render thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and show clearly that not even when he saw good days was it through his wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as power and authority and glory (for these things are of no account), but for real blessings, faith and boldness of speech. And with how much feeling1 he gives thanks: for he saith not "to God," but "to my God," which also the Prophets do, so making that which is common to all their own. And what is there wonderful in the Prophets doing so? For God himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. "That your faith is spoken of throughout the whole world." What then, had the whole world heard of the faith of the Romans? Yes, the whole, according to him. (Or, since that time, pasa ez ekeinou). And it is not a thing unlikely. For the city was not one of no note, but as being upon a sort of eminence it was on every account conspicuous. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very head of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness, and that so great as that the fame of them reached into all the world. "For your faith," he says "is spoken of throughout the whole world. Your faith," not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judea. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they that proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round everywhere. "For it is spoken of," he says, "in all the world." He says not, it is manifested, but, is spoken of, as if all men had them in their mouths. And indeed when he bears witness of this in the Thessalonians, he adds another thing also. For after saying, "from you sounded out the word of God," he adds, "so that we need not to speak anything." (1 Thess. i. 8.) For the disciples had come into the place of teachers, by their boldness of speech instructing all, and drawing them to themselves. For the preaching came not anywhere to a stand, but went over the whole world more rapidly than fire. But here there is only thus much-"it is spoken of." He well says that "it is spoken of," showing that there was no need to add aught to what was said, or to take away. For a messenger's business is this, to convey from one to another only what is told him. For which cause also the priest is called a "messenger" (Mal. ii. 7), because he speaks not his own words, but those of Him that sent him. And yet Peter had preached there. But he reckons what was his, to be his own as well. In such degree, as I said before, was he beyond measure clear of all grudging!
Ver. 9. "For God is my witness, whom I serve with my spirit in the Gospel of His Son."
Words these of an Apostle's bowels of affection, the showing forth this of fatherly concernment!2 And what is it which he says, and why does he call God to witness? He had to declare his feeling toward them. Since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who entereth in the hearts. For since he was saying, "I love you," and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then any one of you be able to boast that he remembers, when praying at his house (epi thj oikiaj) the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, "Whom I serve with my spirit in the Gospel of His Son," he shows us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the addition of "the Gospel," shows the kind of ministry. For there are many and diverse modes of service. And as under kings all are ranged under one that beareth kingly power, and all have not to minister (diakonountai) about the same thing, but to one belongeth the ministry of ruling armies and to another that of ordering cities and to another again that of keeping treasures in the storehouses, thus also in spiritual things, one serveth God and laboreth (latreuei kaidouleuei) in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle's own tithe, they of Stephen's company served God in the guardianship of the widows, others (alloi 2 mss., all wn) in the teaching of the word, of whom also Paul was, serving in the preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to show that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that he could not but have this love and care for them. For that they might not say "who art thou? and, from whence? that thou sayest that thou art anxious over a city so great, and most imperial," he shows that he must needs have this care,3 if at least the sort of service that was committed to him, was to declare the Gospel: for he that hath this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shows another thing besides this by saying, "in my spirit;" that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." (John iv. 24.)
"In the Gospel of His Son." Having said above that it was the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learnt from that blessed voice that the things of the Father are the Son's, and the things of the Son are the Father's. For "all Mine are Thine, and Thine are Mine." (John xvii. 10.)
"That without ceasing I make mention of you always in my prayers." This is the part of genuine love, and he seems indeed to be saying some one thing, yet states four things even here. Both that he remembers, and that he does so continually, and that it is in his prayers, and that it is to ask great things for them.
Ver. 10, 11. "Making request, if by any means now at length I might have a prosperous journey by the will of God to come untoyou."
You see him painfully desiring to see them, and yet not enduring to see them contrary to what seemed good unto God, but having his longing mingled with the fear of God. For he loved them, and was eager to come to them. Yet he did not, because he loved them, desire to see them, contrary to what seemed good unto God. This is true love not as we love who err on both sides from the laws of love: for either we love no one, or if we ever do love, we love contrary to what seemeth good unto God, acting in both against the Divine law. And if these things be grievous (fortika) when spoken of, they are more grievous when done. And how do we love contrary to what seems good to God? (you will say.) When we neglect Christ pining with hunger, and provide our children and friends and relations above their needs. Or rather what need to carry the subject further. For if any one will examine his own conscience, he will find that this takes place in many things. But such was not that blessed person, but he knew both how to love and to love as he ought (3 mss. omit "as he ought"), and as was fitting, and though exceeding all men in loving, he transgressed not the measures of love. See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shows exceeding love. But while loving, thus to continue yielding to the will of God, shows intense reverence. In another place, however, having "thrice besought the Lord" (2 Cor. xii. 8), he not only did not receive, but on the contrary, when he did not receive, he was very thankful for nothaving been heard. So, in all things did he look to God. But here he received, though not when he asked, but after delay, and neither hereat was he discontented. And these things I mention that we may not repine at not being heard, or at being heard slowly. For we are not better than Paul, who confesses his thankfulness for both, and with good ground. For when he had once given himself up to the all-governing Hand, and put himself with as much subjection under it, as clay under the potter, he followed wheresoever God led. Having then said that he desired to see them, he mentioned also the cause of his desire; and what is it?
Ver. 11. "That I may impart unto you some spiritual gift, to the end ye may be established."
For it was not merely as many now go travelling in a needless and profitless way that he also went, but for necessary and very urgent ends. And he does not tell them his meaning openly, but by way of hints, for be does not say that I may teach you, that I may instruct you, that I may fill up that which is wanting; but, "that I may impart;" showing, that it is not his own things which he is giving them, but that he was imparting to them what he had received. And here again he is unassuming, in saying "some," he means, a small one, and suited to my powers. And what may this small one be which thou art now going to impart? This it is, he says, "to the end that ye may be established." This then also cometh of grace, namely, the being unwavering and standing fast. But when you hear of grace, think not that the reward of resolve on our part is thereby cast aside; for he speaks of grace, not to disparage the labor of resolve on our part, but to undermine (upotemnomenoj, as piercing a thing inflated) the haughtiness of an insolent spirit (aponoiaj). Do not thou then, because that Paul hath called this a gift of grace, grow supine. For he knows how, in his great candor, to call even well doings, graces; because even in these we need much influence from above. But in saying, "to the end that ye may be established," he covertly shows that they needed much correction: for what he would say is this: Of a "long time I have bothdesired" and prayed to see you, for no other reason than that I may "stablish, strengthen, fix" you thoroughly in the word of God, so that ye be not continually wavering. But he does not express himself so (for he would have shocked them), but in another way he hints to them the same thing, though in a subdued tone. For when he says, "to the end that ye may be established," he makes this plain. Then since this also was very irksome, see how he softens it by the sequel. For that they may not say, are we wavering, and carried about? and need we speech of yours in order to stand fast? he anticipates and does away any gainsaying of the kind, by saying as follows.
Ver. 12. "That is, that I maybe comforted together with you by the mutual faith both of you and me."
As if he said, Do not suspect that I spoke to accuse you. It was not with this feeling that I said what I did. But what may it be that I wished to say? Ye are undergoing many tribulations, being drenched on every side (by those who persecute you periantloumenoi. 3 mss. parenokloumenoi, harassed). I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. See the wisdom of the teacher. He said, to the end that "ye may be strengthened; he knew that what he had said would be heavy and irksome to the disciples. He says, "to the end that ye may be comforted." But this again is heavy, not indeed to such a degree as the former, still it is heavy. He then pares down what is galling in this also, smoothing his speech on every side, and rendering it easy of acceptance. For he does not say barely, "to be comforted," but, "to be comforted together with you;" nor was he content with this but he puts in a further lenitive, when he says, "by the mutual faith both of you and me."4 Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as inthe case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined5 with the members of our own selves, great is the comfort we receive. You must not look to the present time, during which, by God's grace, both in city and in the desert itself, there be many hosts of believers, and all impiety hath been driven out; but consider, in that time, how great a good it was both for disciples to see their master, and for brethren who had come from another city to be seen of brethren. But that I may make what I am saying plainer, let me bring the matter to an example. For if it should even happen and come to pass (may it never do so!) that we had been carried away to the land of the Persians or Scythians or other barbarians, and had been scattered (7 mss."torn asunder") by twos and threes in their cities, and were then suddenly to see any one of those here coming to us, reflect what a harvest of comfort we should reap of it! See ye not those too who are in the prisons, it they see any of their acquaintance, how they revive, and are quite fluttering with the pleasure? But if I compare those days with captivity and imprisonment, count it no wonder. For these suffered far harder things than those, scattered as they were, and driven about, and dwelling in the midst of famine and of wars, and tremblingly expecting daily death, and suspecting friends and kindred and relatives, and dwelling in the world as in a strange land, aye, and in far harder plight than they who live in another's country. This is why he says, "to the end that ye may be established and comforted with us by our mutual faith." And this he says, not as though himself needed any assistance from them (far from it; for how should the pillar of the Church, who was stronger than iron and the rock, the spiritual adamant, who was equal to the charge of countless cities), but that he should not make his language impetuous and his reproof vehement, he says, that he himself also needs their consolation. But if any one here should say, that the comfort was his gladness at the increase of their faith, and that Paul needed this, he would not be mistaking his meaning in this way either. If then thou desire, one might say, and pray, and wilt gain comfort and give comfort by it, what is there to hinder thy coming? By way of dissipating this suspicion then, he proceeds.
Ver. 13. "Now I would not have you ignorant, brethren, that oftentimes I desired to come unto you (but was let hitherto)."
Here is a compliance great as that of slaves, and a plain exhibition of his excellent temper (eugnwmosunhj)! For, that he was let, he says, but why, he does not go on to say. For he does not pry into the command of his Master, but only obeys. And yet one might expect a person to start questions, as to why God hindered a city so conspicuous and great, and towards which the whole world was looking, from enjoying such a teacher, and that for so long a time. For he that had overcome the governing city, could easily go on to the subjects of it. But he that let alone the more royal one, and lay in wait about the dependents, had the main point left neglected. But none of these things does he busy himself with, but yields to the incomprehensibleness of Providence, thereby both showing the right tone of his soul, and instructing us all never to call God to account for what happens, even though what is done seem to trouble the minds of many. For the Master's part it is alone to enjoin, the servants' to obey. And this is why he says, that he was let, but not for what cause; for he means, even I do not know; ask not then of me the counsel or mind of God. For neither "shall the thing formed say to him that formed it, Why hast thou made me thus?" For why, tell me, do you even seek to learn it? do you not know that all things are under His care, that He is wise, that He doeth nothing at a mere hazard, that He loveth thee more than they who begat thee, and goes exceeding far beyond a father's yearnings of affection to thee, and a mother's anxiousness. Seek then no more, and go not a step further; for this is sufficient consolation for thee: since even then it was well ordered for the Romans. And if thou knowest not the manner, take it not to heart: for this is a main feature of faith, even when in ignorance fo the manner of the dispensation, to receive what is told us of His Providence.
Paul then having succeeded in what he was earnest about (and what was this? to show that it was not as slighting them that he did not come to them, but because, though greatly desiring it, he was hindered), and having divested himself of the accusation of remissness, and having persuaded them that he was not less desirous to see them than themselves, further shows his love to them by other things. For even when I was hindered he means, I did not stand aloof from the attempt, but I kept attempting always yet was always hindered, yet never did I stand aloof thus, without falling out with the will of God, still keeping my love. For by his purposing it to himself and not standing aloof from it, he showed his affection; but through his being hindered and yet not struggling against it, all his love to God. "That I might have some fruit among you also." Yet he had told them the cause of his longing before, and shown that it was becoming him; but still here also, he states it, clearing away all their suspicion. For since the city was conspicuous, and in the whole extent of sea and land had no equal to many even the mere desire of becoming acquainted with it became a reason (profasij) for a journey to it; that they might not think anything of the sort about Paul, orsuspect that, merely with a view to glory inclaiming them to himself he desired to bepresent there, he repeatedly lays down theground of his desire, and before he says, it was that "I may impart to you some spiritualgift," that I desired to see you;but heremore clearly, "that I might have some fruit among you also even as among other Gentiles." The rulers he puts with the subjects,and after the countless triumphs and victories and the glory of the consuls, he puts them with the barbarians, and with good reason too. For where the nobility of faith is, there is none barbarian, none Grecian, none stranger, none citizen, but all mount up to one height of dignity. And see him here also unassuming, for he does not say, that I may teach and instruct, but what? "that I might have some fruit." And not fruit, simply, but "some fruit." Again, depreciating his own share therein just as he had said above, "that I may impart some gift." And then to repress them too, as I said also before, he says, "even as among other Gentiles."6 For, I do not, because you are rich, and have the advantage of others, show less concern about the others. For it is not the rich that we are seeking, but the faithful. Where now are the wise of the Greeks, they that wear long beards and that are clad in open dress,7 and puff forth great words (ta megala fuswntej)? All Greece and all barbarian lands has the tentmaker converted. But Plato, who is so cried up and carried about8 among them, coming a third time to Sicily with the bombast of those words of his, with his brilliant reputation (upslhyewj), did not even get the better of a single king, but came off so wretchedly, as even to have lost his liberty. But this tentmaker ran over not Sicily alone or Italy, but the whole world; and while preaching too he desisted not from his art, but even then sewed skins, and superintended the workshop. And even this did not give offence to those who were born of consuls, and with very good reason, for it is not their trades and occupations, but falsehood and forged doctrines, which usually render teachers easy subjects of contempt. And for this reason, even Athenians still laugh at the former. But this man even barbarians attend to, and even foolish and ignorant men. For his preaching is set forth to all alike, it knows no distinction of rank, no preëminence of nation, no other thing of the sort; for faith alone does it require, and not reasonings. Wherefore it is most worthy of admiration, not only because it is profitable and saving, but that it is readily admissible and easy (Say. "lovable)," and comprehensible to all: which is a main object in the Providence of God, who setteth forth His blessings to all in common.
For what He did in respect of the sun and the moon and the earth and the sea and other things, not giving the rich and the wise a greater share of the benefits of these, and a less to the poor, but setting forth the enjoyment of them to all alike, this also did He with regard to the preaching, and even in a much greater degree, by how much this is more indispensable than they. Wherefore Paul repeatedly says, "among all the Gentiles," to show that he in no respect favors them, but is fulfilling his Master's command, and sending them away to thanksgiving to the God of all, he says;
Ver. 14. "I am a debtor to the Greeks and to the Barbarians, both to the wise and to the unwise."
Which also he said when writing to the Corinthians. And he says it, to ascribe the whole to God. (1 Cor. ix. 16.)
Ver. 15. "So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also."
Oh, noble soul! having taken on him a task laden of so great dangers, a voyage across the sea, temptations, plottings, risings-for it was likely, that one who was going to address so great a city which was under the tyrannic sway of impiety, should undergo temptations thick as snowflakes; and it was in this way that he lost his life in this city, being cut off by the tyrant of it-yet still expecting to undergo so great troubles, for none of these did he become less energetic, but was in haste and was in travail and was ready-minded. Wherefore he says, "So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also."
Ver. 16. "For I am not ashamed of the Gospel."
"What sayest thou, O, Paul? When it were fitting to say, that I boast, and am proud, and luxuriate in it; thou sayest not this, but what is less than this, that thou art "not ashamed," which is not what we usually say of things very glorious. What then is this which he says, and why does he thus speak? while yet he exults over it more than over heaven. At least, in writing to the Galatians, he said, "God forbid that I should glory, save in the Cross of our Lord Jesus Christ." (Gal. vi. 14.) How then comes he here to say, not that I even glory, but that "I am not ashamed?" The Romans were most anxiously eager about the things of the world, owing to their riches, their empire, their victories; and their kings they reckoned to be equal to the gods, and so they even called them. And for this cause too, they worshipped them with temples and with altars and with sacrifices. Since then they were thus puffed up, but Paul was going to preach Jesus, who was thought to be the carpenter's son, who was brought up in Judea, and that in the house of a mean woman, who had no body guards, who was not encircled in wealth, but even died as a culprit with robbers, and endured many other inglorious things; and it was likely that they were concealing themselves as not as yet knowing any of the unspeakable and great things: for this reason he says, "I am not ashamed," having still to teach them not to be ashamed. For he knew that if they succeeded in this, they would speedily go on and come to glorying also: and do you then, if you hear any one saying, Dost thou worship the Crucified? be not ashamed, and do not look down, but luxuriate in it, be bright-faced at it, and with the eyes of a free man, and with uplifted look, take up your confession; and if he say again, Dost thou worship the Crucified? say in reply to him, Yes! and not the adulterer, not the insulter of his father, not the murderer of his children (for such be all the gods they have9 ), but Him who by the Cross stopped the mouths of devils, and did away with their countless juggleries. For the Cross is for our sakes, being the work of unspeakable Love towards man, the sign of His great concern for us. And in addition to what has been said, since they were puffed up with great pomposity of speech and with their cloak of external wisdom, I, he means to say, bidding an entire farewell to these reasonings, come to preach the Cross, and am not ashamed because of it: "for it is the power of God to salvation." For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, "This is My great power,10 ") (Joel ii. 25) and a power to destruction, (for, "fear Him," He says, "that is able to destroy both body and soul in hell"), (Matt. x. 28) for this cause he says, it is not these that I come to bring, the powers of chastisement and punishment, but those of salvation. What then? Did not the Gospel tell of these things also, namely, the account of hell, and that of the outer darkness, and of the venomous worm? And yet we know of these from no other source than the Gospel. In what sense then does he say, "the power of God unto salvation?" Attend only to what follows. "To every one that believeth; to the Jew first, and also to the Greek."
For it is not to all absolutely, but to them that receive it. For though thou be a Grecian (i.e. Heathen), and even one that has run into every kind of vice, though a Scythian, though a barbarian, though a very brute, and full of all irrationality, and burdened with the weights of endless sins, no sooner hast thou received the word concerning the Cross, and been baptized, than thou hast blotted out all these; and why says he here, "to the Jew first, and also to the Greek?" What meaneth this difference? and yet he has often said, "Neither circumcision is anything, nor uncircumcision" (1 Cor. vii. 19. see Gal. v. 6 and vi. 15); how then doth he here discriminate, setting the Jew before the Greek? Now why is this? seeing that by being first he does not therefore receive any more of the grace (for the same gift is bestowed both on this person and that,) but the "first" is an honor in order of time only. For he has no such advantage as that of receiving greater righteousness, but is only honored in respect of his receiving it first. Since in the case of those that are enlightened (you that are initiated know what is meant,) all run11 to the baptism, yet not all at the same hour, but one first and another second. Yet the first doth not receive more than the second, nor he than the person after him, but all enjoy the same gifts. The "first" then here is an honor in word, not a superiority in grace. Then after saying, "unto salvation," he enhances the gift further, by showing that it stayeth not at the present point, but proceedeth farther.12 For this is what he sets forth, when he says,
Ver. 17. "For therein is the righteousness of God revealed."
But he who hath become just shall live, not for the present life only, but for that which is to come. And he hints not only this, but also another thing along with this, namely, the brightness and gloriousness of such a life. For since it is possible to be saved, yet not without shame (as many are saved of those, who by the royal humanity are released from punishment), that no one may suspect this upon hearing of safety, he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility.13 For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." Then since his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament. And first with a short sentence, he lays open a vast sea of histories to one who has a capacity for seeing them. For after having said, "from faith to faith." he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, wherefore also he made mention both of the harlot and of Abraham. But then here, after having just hinted at it (for he was running on to another and a pressing subject), he again confirms what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying, that it is not in the nature of things for him who is to live, to live otherwise save by faith; for "the just," he says, "shall live by faith" (Hab. ii. 4), speaking about the life to come. For since what God giveth transcends reasoning entirely, it is but reason that we need faith. But the man that thinks meanly of it, and is contemptuous and vainglorious, will not effect anything at all. Let heretics hearken to the voice of the Spirit, for such is the nature of reasonings. They are like some labyrinth or puzzles which have no end to them anywhere, and do not let the reason stand upon the rock, and have their very origin in vanity. For being ashamed to allow of faith, and to seem ignorant of heavenly things, they involve themselves in the dust-cloud of countless reasonings. Then oh miserable and painful man, fit object for endless tears, should any one ask thee, how the heaven was made, and how the earth,-and why do I say the heaven and the earth? how thou wert thyself born,14 how nourished, and how thou grewest, art thou then not ashamed of thine ignorance? But if anything be said about the Only-begotten, dost thou thrust thyself through shame into a pit of destruction, thinking that it is unworthy of thee not to know everything? And yet disputatiousness is an unworthy thing, and so is ill-timed curiosity. And why do I speak of doctrines? for even from the corruption in our present life we have escaped by no other means than through the faith. Thus shone also all those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too the harlot was saved, the one in the Old Testament, and likewise the one in the New. For, "by faith," he says, "the harlot Rahab perished not with them that believed not when she had received the spies." (Heb. xi. 31.) For if she had said to herself, "and how can they that are captives and exiles, and refugees, and live the life of vagabond tribes, get the better of us who have a city, and walls, and towers?" she would have destroyed both herself and them. Which also the forefathers of those who were then saved did suffer. For when, upon the sight of men great and tall, they questioned the manner of victory, they perished, without battle or array, all of them. Seest thou what a pit is that of unbelief! what a wall that of faith! For the one carried down endless thousands, the other not only saved a harlot, but made her the patroness of so numerous a people!
Now since we know of these and more than these, never let us call God to account for what is done, but whatsoever He may lay on us, that let us take up with, and let us not run into niceties and curious questions, though to human reasoning the thing commanded appears even amiss. For what, let me ask, looks more amiss than for a father to slay with his own hands his only and legitimate son? (Gen. xxii. 3.) But still when the righteous man was bid do it, he raised no nice scruples about it, but owing to the dignity of the bidder, he merely accepted the injunction. And another too that was bidden of God to strike a prophet, when he raised nice scruples about the seeming unreasonableness of the injunction, and did not simply obey, he was punished to the extreme. (1 Kings xx. 35, 36.) But he that struck, gained a good report. And Saul too, when he saved men contrary to the decree of God, fell from the kingdom, and was irretrievably punished. And one might find other instances beside these: by all which we learn, never to require a reason for God's injunctions,15 but to yield and obey only. But if it be dangerous to raise nice scruples about aught that He may enjoin, and extreme punishment is appointed for those who are curious questioners, what possible excuse shall they have who curiously question things far more secret and awful than these, as for instance, how He begat the Son, and in what fashion, and what His Essence is? Now as we know this, let us with all kindliness receive the mother of all blessings, faith; that sailing as it were in a still harbor, we may at once keep our doctrines orthodox, and by steering our life safely in a straight course, may attain those eternal blessings by the grace and love toward man of our Lord Jesus Christ, through Whom and with Whom be glory unto the Father, with the Holy Ghost, for ever and ever. Amen.

Catholicon from 1 Peter 1:12-21
http://www.biblegateway.com/passage/?search=1%20Peter%201:12-21&version=NKJV

1 Peter 1:12-21 (New King James Version)
12 To them it was revealed that, not to themselves, but to us[a] they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.
Living Before God Our Father
13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; 14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance; 15 but as He who called you is holy, you also be holy in all your conduct, 16 because it is written, “Be holy, for I am holy.”[b]17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot. 20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you 21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.


Acts of the apostles 3:1-16
Text
Acts 3:1-16 (New King James Version)
http://www.biblegateway.com/passage/?search=acts%203:1-16&version=NKJV
Acts 3
A Lame Man Healed
1 Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 2 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 from those who entered the temple; 3 who, seeing Peter and John about to go into the temple, asked for alms. 4 And fixing his eyes on him, with John, Peter said, “Look at us.” 5 So he gave them his attention, expecting to receive something from them. 6 Then Peter said, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.” 7 And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. 8 So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God. 9 And all the people saw him walking and praising God. 10 Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.
Preaching in Solomon’s Portico
11 Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon’s, greatly amazed. 12 So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk? 13 The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. 14 But you denied the Holy One and the Just, and asked for a murderer to be granted to you, 15 and killed the Prince of life, whom God raised from the dead, of which we are witnesses. 16 And His name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

Explanation by saint John Chrysostom
THE LAME MAN AT THE DOOR OF THE TEMPLE HEALED
http://www.newadvent.org/fathers/210108.htm
http://www.newadvent.org/fathers/210109.htm
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Homily 8 on the Acts of the Apostles

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 13:24 These two also came together to the sepulchre. John 20:3 et seq. And concerning John, Peter said unto Christ, And what shall this man do? John 21:21 Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all 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). 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. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame Acts 4:20, 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. Acts 3:2 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 you. (v. 5-6.) He did not say, I give you 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. Acts 3:7 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. Acts 3:8 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. 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.
[Now 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 Acts 3:1-8 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. Acts 3:3 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. Acts 3:6 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.] Acts 3:7 And the mouth and the hand did all. Such 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. Acts 3:8 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 so well known to all, that they recognized him. And all the people, it says, saw him walking and praising God; and they recognized (ἐ πεγίνωσκον) that it was he which sat for alms at the Beautiful gate of the temple. Acts 3:9 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 that 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. Acts 3:11 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. Acts 3:12 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 12:13 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. 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 fasted * * *. 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: 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 (ἐ ν 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 Samuel 2:24 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 Samuel 3:13 But subsequently the Scripture says, 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, Matthew 5:37 (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 dies not. Behold, again I say and testify; let him laugh that will, let him scoff that lists. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are the offscouring 1 Corinthians 4:13 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, 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 does 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. Would you 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.

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Source. Translated by J. Walker, J. Sheppard and H. Browne, and revised by George B. Stevens. From Nicene and Post-Nicene Fathers, First Series, Vol. 11. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. .
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Homily 9 on the Acts of the Apostles
http://www.newadvent.org/fathers/210109.htm

Acts III. 12
And when Peter saw it, he answered unto the people, You men of Israel, why marvel ye at this, or why look ye so earnestly on us, as though by our own power or holiness we have made this man to walk?
There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; Be this known unto you, and hearken to my words. Acts 2:14 But here there is no need of this management. (κατασκευἥς.) For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about one's self of an honorable nature, but, on the contrary, to obviate all surmise of wishing to do so. And, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him? In the same manner also did the ancient fathers; for instance, Daniel said, Not for any wisdom that is in me. Daniel 2:30 And again Joseph, Do not interpretations belong to God? Genesis 11:8 And David, When the lion and the bear came, in the name of the Lord I rent them with my hands. 1 Samuel 17:34 And so likewise here the Apostles, Why do you look so earnestly on us, as though by our own power or holiness we had made this man to walk? Acts 3:13 Nay, not even this; for not by our own merit did we draw down the Divine influence. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers. See how assiduously he thrusts himself (εἰσωθει) upon the fathers of old, lest he should appear to be introducing a new doctrine. In the former address he appealed to the patriarch David, here he appeals to Abraham and the rest. Hath glorified His Servant Jesus. Again a lowly expression, like as in the opening address.
But at this point he proceeds to enlarge upon the outrage, and exalts the heinousness of the deed, no longer, as before, throwing a veil over it. This he does, wishing to work upon them more powerfully. For the more he proved them accountable, the better his purpose were effected. Hath glorified, he says, His Servant Jesus, Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let him go. The charge is twofold: Pilate was desirous to let Him go; you would not, when he was willing. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince (or Author) of Life: Whom God has raised from the dead; whereof we are witnesses. (v. 14-15.) You desired a robber instead of Him. He shows the great aggravation of the act. As he has them under his hand, he now strikes hard. The Prince of Life, he says. In these words he establishes the doctrine of the Resurrection. Whom God has raised from the dead. Acts 2:26 Whence does this appear? He no longer refers to the Prophets, but to himself, inasmuch as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. Whereof we are witnesses, he says.
And His name, through faith in His name, has made this man strong, whom you see and know: yea, the faith which is by Him has given him this perfect soundness in the presence of you all. Seeking to declare the matter (ζητὥν τὸ πρἅγμα εὶπεἵν), he straightway brings forward the sign: In the presence, he says, of you all. As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance; And now, brethren, I know that through ignorance you did it, as did also your rulers. Acts 3:17 This is one ground of excuse. The second is of a different kind. As Joseph speaks to his brethren, God did send me before you Genesis 45:5; what in the former speech he had briefly said, in the words, Him, being delivered by the determinate counsel and foreknowledge of God, you have taken,— this he here enlarges upon: But what God before had showed by the mouth of all His Prophets, that His Christ should suffer, He has so fulfilled. Acts 3:18 At the same time showing, that it was not of their doing, if this be proved, that it took place after God's counsel. He alludes to those words with which they had reviled Him on the Cross, namely Let Him deliver Him, if He will have Him; for He said, I am the Son of God. If He trust in God, let Him now come down from the cross. Matthew 27:42-43 O foolish men, were these idle words? It must needs so come to pass, and the prophets bear witness thereunto. Therefore if He descended not, it was for no weakness of His own that He did not come down, but for very power. And Peter puts this by way of apology for the Jews, hoping that they may also close with what he says. He has so fulfilled, he says. Do you see now how he refers everything to that source? Repent ye therefore, he says, and be converted. He does not add, from your sins; but, that your sins, may be blotted out, means the same thing. And then he adds the gain: So shall the times of refreshing come from the presence of the Lord. Acts 3:19 This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies. And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ's sitting in heaven; but here he also speaks of His visible advent. And He shall send Jesus the Christ ordained (for you), Whom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things. The reason why He does not now come is clear. Which God has spoken, he continues, by the mouth of His holy prophets since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like me; him shall you hear in all things whatsoever he shall say unto you. Before, he had spoken of David, here he speaks of Moses. Of all things, he says, which He has spoken. But he does not say, which Christ, but, which God has spoken by the mouth of all His holy prophets since the world began. (v. 20-21.) Then he betakes him to the ground of credibility, saying, A Prophet shall the Lord your God raise up unto you of your brethren, like me; Him shall you hear in all things. And then the greatness of the punishment: And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days. (v. 23-24.) He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, Until He put His foes under His feet. Acts 2:35 The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment. Like unto me, he says. Then why are you alarmed? You are the children of the prophets Acts 3:25: so that to you they spoke, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. You are the children, he says, of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, 'And in your seed shall all the kindreds of the earth be blessed.' Unto you first, he continues, God having raised up His Son (τόν Παἵδα) sent Him. To others indeed also, but to you first who crucified Him. To bless you, he adds, in turning away every one of you from his iniquities. Acts 3:26
Now let us consider again more minutely what has been read out. (Recapitulation.) In the first place, he establishes the point that the miracle was performed by them ; saying, Why marvel ye? And he will not let the assertion be disbelieved: and to give it more weight, he anticipates their judgment. Why look ye, he says, so earnestly on us, as though by our own power or holiness we had made this man to walk? Acts 3:12 If this troubles and confounds you, learn Who was the Doer, and be not amazed. And observe how on all occasions when he refers to God, and says that all things are from Him, then he fearlessly chides them: as above where he said, A man approved of God among you. Acts 2:22 And on all occasions he reminds them of the outrage they had committed, in order that the fact of the Resurrection may be established. But here he also subjoins something else; for he no more says, of Nazareth, but what? The God of our fathers has glorified His Servant Jesus. Acts 3:13 Observe also the modesty. He reproached them not, neither did he say at once, Believe then now: behold, a man that has been forty years lame, has been raised up through the name of Jesus Christ. This he did not say, for it would have excited opposition. On the contrary, he begins by commending them for admiring the deed, and again calls them after their ancestor: You men of Israel. Moreover, he does not say, It was Jesus that healed him: but, The God of our fathers has glorified, etc. But then, lest they should say, How can this stand to reason— that God should glorify the transgressor? Therefore he reminds them of the judgment before Pilate, showing that, would they but consider, He was no transgressor; else Pilate had not wished to release Him. And he does not say, when Pilate was desirous, but, was determined to let Him go. But ye denied the Holy One, etc. (v. 13-14.) Him who had killed others, you asked to be released; Him Who quickens them that are killed, you did not wish to have! And that they might not ask again, How should it be that God now glorifies Him, when before He gave no assistance? He brings forward the prophets, testifying that so it behooved to be. But those things which God before had showed, etc., infra Acts 3:18 Then, lest they should suppose that God's dispensation was their own apology, first he reproves them. Moreover, that the denying Him to Pilate's face, was no ordinary thing; seeing that he wished to release Him. And that you cannot deny this, the man who was asked in preference to Him is witness against you. This also is part of a deep dispensation. Here it shows their shamelessness and effrontery; that a Gentile, one who saw Him for the first time, should have discharged Him, though he had heard nothing striking; while they who had been brought up among His miracles, have done the very opposite! For, as he has said, When he (Pilate) had determined to let Him go, that it may not be imagined that he did this of favor, we read, And he said, It is a custom with you to release one prisoner: will you therefore that I release unto you this man? Matthew 27:15 But ye denied the Holy One and the Just. Mark 15:6 He does not say, You delivered up; but everywhere, You denied. For, said they, We have no king but Cæsar. John 19:15 And he does not say only, You did not beg off the innocent, and, You denied Him but, You slew Him. While they were hardened, he refrained from such language; but when their minds are most moved, then he strikes home, now that they are in a condition to feel it. For just as when men are drunk we say nothing to them, but when they are sober, and are recovered from their intoxication then we chide them; thus did Peter: when they were able to understand his words, then he also sharpened his tongue, alleging against them many charges; that, Whom God had glorified, they had delivered up; Whom Pilate would have acquitted they denied to his face; that they preferred the robber before Him.
Observe again how he speaks covertly concerning Christ's power, showing that He raised Himself: just as in his first discourse he had said, Because it was not possible that He should be holden of it Acts 2:24, so here he says, And killed the Prince of Life. Acts 3:15 It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself. Whom God raised up, he continues: and now that he has uttered this, he adds, And his name, upon faith in his name, has made this man strong, whom you see and know; yea, the faith which is by Him has given Him this perfect soundness. [The faith which is by Him ἡ δι᾿ αὐτοὕ πίστις .] And yet it was ἡ εἰς αὐτὸν πιστις, the faith which is in Him (as its object) that did all. For the Apostles did not say, By the name, but, In the name, and it was in Him (εἰς αὐτὸν) that the man believed. But they did not yet make bold to use the expression, The faith which is in Him. For, that the phrase By Him should not be too low, observe that after saying, Upon the faith of His name, he adds, His name has made him strong, and then it is that he says, Yea, the faith which is by Him has given him this perfect soundness. Observe how he implies, that in the καὶ ἐκεἵνο former expression also Whom God raised up, he did but condescend to their low attainments. For that Person needed not Another's help for His rising again, Whose Name raised up a lame man, being all one as dead. Mark how on all occasions he adduces their own testimony. Thus above, he said, As ye yourselves also know; and, In the midst of you: and here again, Whom ye see and know: in the presence of you all. Acts 2:22 And yet that it was, In His name, they knew not: but they did know that the man was lame, that he stands there whole. They that had wrought the deed themselves confessed, that it was not by their own power, but by that of Christ. And had this assertion been unfounded, had they not been truly persuaded themselves that Christ had risen again, they would not have sought to establish the honor of a dead man instead of their own, especially while the eyes of the multitude were upon them. Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, And now, brethren, I know, etc. For in the former discourse he foretold nothing, but only says concerning Christ, Therefore let all the house of Israel know assuredly: here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. That through ignorance you did it. And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him— how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened. Now this indeed, that you put to death the innocent, you knew: but that you were killing the Prince of Life, this, belike, you did not know. And he exculpated not them alone, but also the chief contrivers of the evil, ye and your rulers: for doubtless it would have roused their opposition, had he gone off into accusation. For the evil-doer, when you accuse him of some wickedness that he has done, in his endeavor to exonerate himself, grows more vehement. And he no longer says, You crucified, You killed, but, You did it; leading them to seek for pardon. If those rulers did it through ignorance, much more did these present. But these things which God before had showed, etc. Acts 3:18 But it is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, By the determinate counsel and foreknowledge of God; and in this, God before had showed that Christ should suffer; in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them [as]; I will deliver up, says one, the wicked in requital for His grave, and the rich in return for His death. Isaiah 53:9 And again, * * * Those things, he says, which God before had showed by the mouth of all His prophets, that Christ should suffer, He has so fulfilled. It shows the greatness of that counsel, in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God's ordinance. See how great is the Wisdom of God, when it uses the wickedness of others to bring about that which must be. He has fulfilled, he says: that they may not imagine that anything at all is wanting; for whatsoever Christ must needs suffer, has been fulfilled. But do not think, that, because the Prophets said this, and because you did it through ignorance, this suffices to your exculpation. However, he does not express himself thus, but in milder terms says, Repent ye therefore. Acts 3:19 Why? For either it was through ignorance, or by the dispensation of God. That your sins may be blotted out. I do not mean the crimes committed at the Crucifixion; perhaps they were through ignorance; but so that your other sins may be blotted out: this only. So shall the times of refreshing come unto you. Here he speaks of the Resurrection, obscurely. For those are indeed times of refreshing, which Paul also looked for, when he said, We that are in this tabernacle do groan, being burthened. 2 Corinthians 5:4 Then to prove that Christ is the cause of the days of refreshing, he says, And He shall send Jesus Christ, which before was for you ordained. Acts 3:20 He said not, That your sin may be blotted out, but, your sins; for he hints at that sin also. He shall send. And whence? Whom the heaven must receive. Acts 3:21 Still [must] receive? And why not simply, Whom the heaven has received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.— For Moses indeed said unto the fathers, A Prophet shall the Lord raise up for you: Him shall you hear in all things that He shall speak unto you: and having said, All things which God has spoken by the mouth of all His holy Prophets, Acts 3:22 now indeed he brings in Christ Himself. For, if He predicted many things and it is necessary to hear Him, one would not be wrong in saying that the Prophets have spoken these things. But, besides, he wishes to show that the Prophets did predict the same things. And, if any one will look closely into the matter, he will find these things spoken in the Old Testament, obscurely indeed, but nevertheless spoken. Who was purposely designed, says he: in Whom there is nothing novel. Here he also alarms them, by the thought that much remains to be fulfilled. But if so, how says he, Hath fulfilled? Acts 3:18 The things which it was necessary that Christ should suffer, are fulfilled: the things which must come to pass, not yet. A prophet shall the Lord God raise up for you from among your brethren, like me. This would most conciliate them. Do you observe the sprinkling of low matters and high, side by side—that He Who was to go up into the heavens should be like Moses? And yet it was a great thing too. For in fact He was not simply like Moses, if so be that every soul which will not hear shall be destroyed. And one might mention numberless other things which show that He was not like Moses; so that it is a mighty text that he has handled. God shall raise Him up unto you, says Moses, from among your brethren, etc.: consequently Moses himself threatens those that should not hear. Yea, and all the prophets, etc.: all this is calculated to attract Yea, and all the prophets, says the Apostle, from Samuel. He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest. You, he says, are the children of the Prophets, and of the covenant which God made. Acts 3:25 Children of the covenant; that is, heirs. For lest they should think that they received this offer from the favor of Peter, he shows, that of old it was due to them, in order that they may the rather believe that such also is the will of God. Unto you first, he continues, God having raised up His Son Jesus, sent Him. Acts 3:26 He does not say simply, Unto you He sent His Son, but also, after the resurrection, and when He had been crucified. For that they may not suppose that he himself granted them this favor, and not the Father, he says, To bless you. For if He is your Brother, and blesses you, the affair is a promise. Unto you first. That is, so far are you from having no share in these blessings, that He would have you become moreover promoters and authors of them to others. For you are not to feel like castaways. Having raised up: again, the Resurrection. In turning away, he says, every one of you from his iniquities. In this way He blesses you: not in a general way. And what kind of blessing is this? A great one. For of course not the turning a man away from his iniquities is itself sufficient to remit them also. And if it is not sufficient to remit, how should it be to confer a blessing? For it is not to be supposed that the transgressor becomes immediately also blessed; he is simply released from his sins. But this, Like unto me, would no wise apply. Hear ye Him, he says; and not this alone, but he adds, And it shall come to pass, that every soul, which will not hear that Prophet, shall be destroyed from among the people. When he has shown them that they had sinned, and has imparted forgiveness to them, and promised good things, then indeed, then he says, Moses also says the same thing. What sort of connection is this: Until the times of the restitution; and then to introduce Moses, saying, that all that Christ said shall come to pass? Then also, on the other hand, he says, as matter of encomium (so that for this reason also ye ought to obey): You are the children of the prophets and of the covenant: i.e. heirs. Then why do you stand affected towards that which is your own, as if it were another's? True, you have done deeds worthy of condemnation; still you may yet obtain pardon. Having said this, with reason he is now able to say, Unto you God sent his Son Jesus to bless you. He says not, To save you, but what is greater; that the crucified Jesus blessed His crucifiers.
Let us then also imitate Him. Let us cast out that spirit of murder and enmity. It is not enough not to retaliate (for even in the Old Dispensation this was exemplified); but let us do all as we would for bosom-friends, as we would for ourselves so for those who have injured us. We are followers of Him, we are His disciples, who after being crucified, sets everything in action in behalf of his murderers, and sends out His Apostles to this end. And yet we have often suffered justly; but those acted not only unjustly, but impiously; for He was their Benefactor, He had done no evil, and they crucified Him. And for what reason? For the sake of their reputation. But He Himself made them objects of reverence. The scribes and the pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that do ye, but after their works do ye not. Matthew 23:2 And again in another place, Go your way, show yourself to the priest. Matthew 8:4 Besides, when He might have destroyed them, He saves them. Let us then imitate Him, and let no one be an enemy, no one a foe, except to the devil.
Not a little does the habit of not swearing contribute to this end: I mean to the not giving way to wrath: and by not giving way to wrath, we shall not have an enemy either. Lop off the oaths of a man, and you have clipt the wings of his anger, you have smothered all his passion. Swearing, it is said, is as the wind to wrath. Lower the sails; no need of sails, when there is no wind. If then we do not clamor, and do not swear, we have cut the sinews of passion. And if you doubt this, just put it to experiment. Impose it as a law upon the passionate man that he shall never swear, and you will have no necessity of preaching moderation to him. So the whole business is finished. For even though you do not forswear yourselves [yet], by swearing at all, do you not know in what absurd consequences you involve yourselves— binding yourselves to an absolute necessity and as with a cord, and putting yourselves to all manner of shifts, as men studying how to rescue their soul from an evil which there is no escaping, or, failing of that, obliged [by that self-imposed necessity] to spend your life thenceforth in vexation, in quarrels, and to curse your wrath? But all is in vain, and to no purpose. Threaten, be peremptory (διόρισαι), do all, whatever it be, without swearing; [so]: it is in your power to reverse (ἀ ναλὕσαι) both what you have said and what you have done if you have the mind. Thus on the present day I must needs speak more gently to you. For since you have heard me, and the greater part of the reformation is achieved by you, now then let us see for what purpose the taking of oaths was introduced, and why allowed to be. In relating to you their first origin, and when they were conceived, and how, and by whom we shall give you this account in requital for your obedience. For it is fit that he who has made his practice right, should be taught the philosophy of the matter, but he who is not yet doing the right, is not worthy to be told the history.
They made many covenants in Abraham's time, and slew victims, and offered sacrifices, and as yet oaths were not. Whence then did they come in? When evil increased, when all was confusion, upside down, when men had turned aside to idolatry: then it was, then, when men appeared no longer worthy to be believed, that they called God as witness, as if thereby giving an adequate surety for what they said. Such in fact is the Oath: it is a security where men's principles cannot be trusted. So that in the indictment of the swearer the first charge is this—that he is not to be trusted without a surety, and a great surety too: for such is the exceeding faithlessness, that they ask not man as surety, but will needs have God! Secondly, the same charge lies against him who receives the oath: that, in a question of compact, he must drag in God for warranty, and refuse to be satisfied unless he get Him. O the excessive stupidity, the insolence of such conduct! Thou, a worm, earth and dust, and ashes, and vapor, to drag in your Lord as the surety, and to compel the other to drag Him in likewise! Tell me, if your servants were disputing with each other, and exchanging assurances with each other, and the fellow-servant should declare that for his part he would not be satisfied till he had their common master given him for surety, would he not have stripes given him without number, and be made to know that the master is for other purposes, and not to be put to any such use as this? Why do I speak of a fellow-servant? For should he choose any respectable person, would not that person consider it an affront? But I do not wish to do this, say you. Well: then do not compel the other to do so either: since where men only are in question, this is done— if your party says, I give such an one as my surety, you do not allow him. What then, say you, am I to lose what I have given? I am not speaking of this; but that you allow him to insult God. For which reason greater shall be the inevitable punishment to him who forces the oath upon another, than to him who takes it: the same holds with regard to him who gives an oath when no one asks him. And what makes it worse, is, that every one is ready to swear, for one farthing, for some petty item, for his own injustice. All this may be said, when there is no perjury; but if perjury follow in the train, both he that imposes and he that takes the oath have turned everything upside down. But there are some things, you will say, which are unknown. Well take these into account, and do nothing negligently; but, if you do act negligently, take the loss to yourself as your punishment. It is better to be the loser thus, than in a very different way. For tell me— you force a man to take an oath, with what expectation? That he will forswear himself? But this is utter insanity; and the judgment will fall upon your own head; better you should lose your money, than he be lost. Why act thus to your own detriment, and to the insulting of God? This is the spirit of a wild beast, and of an impious man. But you do this in the expectation that he will not forswear himself? Then trust him without the oath. Nay, there are many, you reply, who in the absence of an oath would presume to defraud; but, once the oath taken, would refrain. You deceive yourself, man. A man having once learned to steal, and to wrong his neighbor, will presume full oft to trample upon his oath; if on the contrary he shrinks from swearing, he will much more shrink from injustice. But he is influenced against his will. Well then, he deserves pardon.
But why am I speaking of this kind of oaths, while I pass over those in the market-place? For as regards these last, you can urge none of these pleas. For ten farthings you there have swearing and forswearing. In fact, because the thunderbolt does not actually fall from heaven, because all things are not overthrown, you stand holding God in your bonds: to get a few vegetables, a pair of shoes, for a little matter of money, calling Him to witness. What is the meaning of this? Do not let us imagine, that because we are not punished, therefore we do not sin; this comes of God's mercy; not of our merit. Let your oath be an imprecation upon your own child, upon your own self: say, Else let the hangman lash my ribs. But you dare not. Is God less valuable than your ribs? Is He less precious than your pate? Say Else let me be struck blind. But no. Christ so spares us, that He will not let us swear even by our own head; and yet we so little spare the honor of God, that on all occasions we must drag Him in! You know not what God is, and with what sort of lips he behooves to be invoked. Why, when we speak of any man of eminent worth, we say, First wash your mouth, and then make mention of him: and yet, that precious Name which is above every name, the Name which is marvellous in all the earth, the Name which devils hear and tremble, we haul about as we list! Oh! The force of habit! Thereby has that Name become cheap. No doubt, if you impose on any one the necessity of coming into the sacred edifice to take his oath there, you feel that you have made the oath an awful one. And yet how is it that it seems awful in this way, but because we have been in the habit of using that at random, but not this? For ought not a shudder of awe to be felt when God is but named? But now, whereas among the Jews His Name was held to be so reverend, that it was written upon plates, and none was allowed to wear the characters except the high-priest alone: we bandy about His Name like any ordinary word. If simply to name God was not allowed to all; to call Him to witness, what audacity is it! nay, what madness! For if need were (rather than this) to fling away all that you have, ought you not readily to part with all? Behold, I solemnly declare and testify; reform these oaths of the forum, these superfluous oaths, and bring to me all those who wish to take them. Behold, in the presence of this assembly, I charge those who are set apart for the tending of the Houses of Prayer, I exhort and issue this order to them, that no person be allowed to take such oaths at his own discretion: or rather, that none be allowed to swear in any other way, but that the person be brought to me, whosoever he be, since even for these matters less will not serve but they must needs come before us, just as if one had to do with little children. May there be no occasion! It is a shame in some things still to need to be taught. Do you dare to touch the Holy Table, being a person unbaptized? No, but what is still worse, you the baptized dare to lay your hand upon the Holy Table, which not even all ordained persons are allowed to touch, and so to take your oath. Now you would not go and lay your hand upon the head of your child, and yet do you touch the Table, and not shudder, not feel afraid? Bring these men to me; I will judge, and send them away rejoicing, both the one and the other. Do what you choose; I lay it down as a law that there be no swearing at all. What hope of salvation, while we thus make all to have been done in vain? Is this the end of your bills, and your bonds, that you should sacrifice your own soul? What gain do you get so great as the loss? Has he forsworn himself? You have undone both him and yourself. But has he not? Even so still you have undone (both), by forcing him to transgress the commandment. Let us cast out this disease from the soul: at any rate let us drive it out of the forum, out of our shops, out of our other work-places; our profits will but be the greater. Do not imagine that the success of your worldly plans is to be ensured by transgressions of the Divine laws. But he refuses to trust me, say you; and in fact I have sometimes heard this said by some: Unless I swear oaths without number, the man will not trust me. Yes, and for this you may thank yourself, because you are so off-hand with your oaths. For were it not so, but on the contrary were it clear to all men that you do not swear, take my word for it, you would be more readily believed upon your mere nod, than those are who swallow oaths by thousands. For look now: which do you more readily believe? Me who do not swear, or those that do swear? Yes, say you, but then you are ruler and bishop. Then suppose I prove to you that it is not only for that reason? Answer me with truth, I beseech you; were I in the habit of perpetually swearing, would my office stand me in that stead? Not a whit. Do you see that it is not for this reason? And what do you gain at all? Answer me that. Paul endured hunger; do you then also choose to hunger rather than to transgress one of the commandments of God. Why are you so unbelieving? Here are you, ready to do and suffer all things for the sake of not swearing: and shall not He reward you? Shall He, Who sustains day by day both takers and breakers of oaths, give you over to hunger, when you have obeyed Him? Let all men see, that of those who assemble in this Church not one is a swearer. By this also let us become manifest, and not by our creed alone; let us have this mark also to distinguish us both from the Gentiles and from all men. Let us receive it as a seal from heaven, that we may everywhere be seen to be the King's own flock. By our mouth and tongue let us be known, in the first place, just as the barbarians are by theirs: even as those who speak Greek are distinguished from barbarians, so let us be known. Answer me: the birds which are said to be parrots, how are they known to be parrots? Is it not by speaking like men? Let us then be known by speaking like the Apostles; by speaking like the Angels. If any one bid you swear tell him, Christ has spoken, and I do not swear. This is enough to make a way for all virtue to come in. It is a gate to religion, a high road leading to the philosophy of piety; a kind of training-school. These things let us observe, that we may obtain also the future blessings, through the grace and mercy of our Lord Jesus Christ, to Whom with the Father and the Holy Ghost together be glory, power and honor, now and ever, world without end. Amen.

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About this page
Source. Translated by J. Walker, J. Sheppard and H. Browne, and revised by George B. Stevens. From Nicene and Post-Nicene Fathers, First Series, Vol. 11. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. .
Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.
Copyright © 2009 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
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Gospel of the divine liturgy
From Matthew 10:1-15

Text
http://www.biblegateway.com/passage/?search=Matt%2010:1-15&version=NKJVhttp://www.biblegateway.com/passage/?search=Matt%2010:1-15&version=NKJV

Matthew 10:1-15 (New King James Version)
Matthew 10
The Twelve Apostles
1 And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. 2 Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was[a] Thaddaeus; 4 Simon the Cananite,[b] and Judas Iscariot, who also betrayed Him.
Sending Out the Twelve
5 These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ 8 Heal the sick, cleanse the lepers, raise the dead,[c] cast out demons. Freely you have received, freely give. 9 Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. 11 “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!


EXPLANATION BY
SAINT JOHN CHRYSOSTOM
http://www.bible.ca/history/fathers/NPNF1-10/npnf1-10-38.htm#TopOfPage
EXTRACT FROM HOMILY XXXII
"And when He had called unto Him," it saith, "His twelve disciples, He gave them power against19 unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease."20
Still the Spirit was not yet given. For "there was not yet," it saith, "a Spirit, because that Jesus was not yet glorified."21 How then did they cast out the spirits? By His command, by His authority.
And mark, I pray thee, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.
5. Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus:
"Now the names of the twelve apostles are these; first, Simon, who is called Peter."22
Because there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alphaeus, and James the son of Zebedee.
Now Mark doth also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him.
But let us look at the list of them from the beginning.
"First, Simon, who is called Peter, and Andrew his brother."
Even this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition.
Then, "James the son of Zebedee, and John his brother."
Seest thou how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.
After this, when he had said, "Philip, and Bartholomew," he added, "Thomas, and Matthew the Publican."23
But Luke not so, but in the opposite order, and he puts him before Thomas
Next, "James the son of Alphaeus." For there was, as I have already said, the son of Zebedee also. Then after having mentioned "Lebbaeus, whose surname was Thaddaeus,"24 and "Simon" Zelotes, whom he calls also "the Canaanite," he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, "the unholy, the all unholy one," but hath named him from his city, "Judas Iscariot." Because there was also another Judas, "Lebbaeus, whose surname was Thaddaeus," who, Luke saith, was the brother of James, saying, "Judas the brother of James."25 Therefore to distinguish him from this man, it saith, "Judas Iscariot, who also betrayed Him."26 And he is not ashamed to say, "who also betrayed Him." So far were they from ever disguising aught even of those things that seem to be matters of reproach.
And first of all, and leader of the choir,27 is the "unlearned, the ignorant man."28
But let us see whither, and to whom, He sends them.
"These twelve," it is said, "Jesus sent forth."29
What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what saith He to them? He presently charges them, saying,
"Go not into the way30 of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel."31
"For think not at all," saith He, "because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads thither, nor to enter into such a city." Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for "entering in to men uncircumcised,"32 and think they had a just cause for shunning and abhorring them. And he calls them "lost," not "stray," "sheep," in every way contriving how to excuse them, and whining their mind to himself.
6. "And as ye go," saith He, "preach, saying, The kingdom of Heaven is at hand."33
Seest thou the greatness of their ministry? Seest thou the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spake of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there.
And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old;34 but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.
"And what marvel," saith one, "if having nothing to preach that is dismal or grievous, they readily obeyed?" What sayest thou? nothing grievous enjoined them? Dost thou not hear of the prisons, the executions, the civil wars, the hatred of all men? all which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.
After this, to make them trustworthy,35 He saith,
"Heal the sick, cleanse the lepers,36 cast out devils: freely ye have received, freely give."
See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, "Freely ye have received, freely give;" and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work,37 and they be lifted up by the signs that were wrought, He saith, "freely ye have received." "Ye bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them."
7. After this plucking up immediately the root of the evils,38 He saith,
"Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff."39
He said not, "take them not with you," but, "even if you can obtain them from another, flee the evil disease." And you see that hereby He was answering many good purposes; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, "Lacked ye anything, when I sent you naked and unshod?"40
He did not at once say, "Provide not," but when He had said, "Cleanse the lepers, cast out devils," then He said, "Provide nothing; freely ye have received, freely give;" by His way of ordering things consulting at once for their interest, their credit, and their ability.
But perhaps some one may say, that the rest may not be unaccountable, but "not to have a scrip for the journey, neither two coats, nor a staff, nor shoes," why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, "Take no thought how or what ye shall speak."41
And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things.
Next, lest they should say, "whence then are we to obtain our necessary food?" He saith not unto them, "Ye have heard that I have told you before, 'Behold the fowls of the air;'"42 (for they were not yet able to realise43 this commandment in their actions); but He added what came far short of this, saying, "For the workman is worthy of his meat;"44 declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.
After this, that they may not say, "Dost thou then command us to live by begging?" and be ashamed of this, He signifies the thing to be a debt, both by calling them "workmen," and by terming what was given, "hire."45 For "think not," saith He, "because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: "for the workman is worthy of his meat." But this He said, not as declaring so much to be the worth of the apostles' labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.
8. "And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence."46
That is, "it follows not," saith He, "from my saying, 'The workman is worthy of his meat,' that I have opened to you all men's doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries."
And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence.47 For this He declared by saying, "There abide till ye go thence." And this one may perceive from the other evangelists also.48
Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?
Then pursuing again the same subject, He saith,
"And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you."49
Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith,
"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city."50
That is, "do not," saith He, "because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect." Then, implying that this is not a mere salutation, but a blessing, He saith, "If the house be worthy, it shall come upon it," but if it deal insolently, its first punishment will be, not to have the benefit of your peace; and the second, that it shall suffer the doom of Sodom." "And what," it will be said, "is their punishment to us?" Ye will have the houses of such as are worthy.
But what means, "Shake off the dust of your feet?" It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.
But mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion.
And mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them. then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction.
Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life,51 as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, "That wherein they glory, they may be found even as we."52
But if when we are in a strange country, and are going unto persons unknown to us, we must seek nothing more than our food for the day, much more when abiding at home.
9. These things let us not hear only, but also imitate. For not of the apostles alone are they said, but also of the saints afterwards. Let us therefore become worthy to entertain them. For according to the disposition of the entertainers this peace both comes and flies away again. For not only on the courageous speaking of them that teach, but also on the worthiness of them that receive, doth this effect follow.
Neither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, "How beautiful are the feet of them that bring good tidings of peace."53 Then to explain the value thereof he added, "That bring good tidings of good things."
This peace Christ also declared to be great, when He said, "Peace I leave with you, my peace I give unto you."54 And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace.55 And this which we speak of is a type of that. And you should receive it with all alacrity, in heart56 before the actual communion.57 For if not to impart it after the communion58 be disgusting, how much more disgusting to repel from you him that pronounces it!
For thee the presbyter sits, for thee the teacher stands, laboring and toiling. What plea then wilt thou have, for not affording him so much welcome as to listen to Him? For indeed the church is the common home of all, and when ye have first occupied it, we enter in, strictly observing the type which they exhibited. For this cause we also pronounce "peace" in common to all, directly as we enter, according to that law.
Let no one therefore be careless, no one inattentive,59 when the priests have entered in and are teaching; for there is really no small punishment appointed for this. Yea, and I for one would rather enter into any of your houses ten thousand times, and find myself baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other,60 and this candle-stick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oil61 in faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it hath not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the "three thousand,"62 bear witness, and the "five thousand,"63 who had but one home, one table, one soul; for "the multitude of them that believed," we read, "were of one heart and of one soul."64 But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, "Peace be unto you,"65 and ye say, "And with thy spirit," say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here thou sayest, "Peace also to thy spirit," out of doors thou art mine enemy, spitting at and calumniating me. and secretly aspersing me with innumerable reproaches; what manner of peace is this?
For I indeed, though thou speak evil of me ten thousand times, give thee that peace with a pure heart, with sincerity of purpose, and I can say nothing evil at any time of thee; for I have a father's bowels. And if I rebuke thee at any time, I do it out of concern for thee. But as for thee, by thy secret carping at me, and not receiving me in the Lord's house, I fear lest thou shouldest in return add to my despondency; not for thine insulting me, not for thy casting me out, but for thy rejecting our peace, and drawing down upon thyself that grievous punishment.
For though I shake not off the dust, though I turn not away, what is threatened remains unchanged. For I indeed oftentimes pronounce peace to you, and will not cease from continually speaking it; and if, besides your insults, ye receive me not, even then I shake not off the dust; not that I am disobedient to our Lord, but that I vehemently burn for you. And besides, I have suffered nothing at all for you; I have neither come a long journey, nor with that garb and that voluntary poverty am I come (therefore we first blame ourselves), nor without shoes and a second coat; and perhaps this is why ye also fail of your part. However, this is not a sufficient plea for you; but while our condemnation is greater, to you it imparts no excuse.
10. Then the houses were churches, but now the church is become a house. Then one might say nothing worldly in a house, now one may say nothing spiritual in a church, but even here ye bring in the business from the market place, and while God is discoursing, ye leave off listening in silence to His sayings, and bring in the contrary things, and make discord. And I would it were your own affairs, but now the things which are nothing to you, those ye both speak and hear.
For this I lament, and will not cease lamenting. For I have no power to quit this house, but here we must needs remain until we depart from this present life. "Receive us"66 therefore, as Paul commanded. For his language in that place related not to a meal, but to the temper and mind. This we also seek of you, even love, that fervent and genuine affection. But if ye endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even "though the more abundantly I love you, the less I be loved."67
For indeed there are many things to bind us together. One table is set before all, one Father begat us, we are all the issue of the same throes, the same drink hath been given to all; or rather not only the same drink, but also to drink out of one cup. For our Father desiring to lead us to a kindly affection, hath devised this also, that we should drink out of one cup; a thing which belongs to intense love.
But "there is no comparison between the apostles and us." I confess it too, and would never deny it. For I say not, to themselves, but not even to their shadows are we comparable.
But nevertheless, let your part be done. This will have no tendency to disgrace you but rather to profit you the more. For when even to unworthy persons ye show so much love and obedience, then shall ye receive the greater reward.
For neither are they our own words which we speak, since ye have no teacher at all on earth; but what we have received, that we also give, and in giving we seek for nothing else from you, but to be loved only. And if we be unworthy even of this, yet by our loving you we shall quickly be worthy. Although we are commanded to love not them only that love us, but even our enemies. Who then is so hardhearted, who so savage, that after having received such a law, he should abhor and hate even them that love him, full as he may be of innumerable evils?
We have partaken of a spiritual table, let us be partakers also of spiritual love. For if robbers, on partaking of salt, forget their character; what excuse shall we have, who are continually partaking of the Lord's body, and do not imitate even their gentleness? And yet to many, not one table only, but even to be of one city, hath sufficed for friendship; but we, when we have the same city, and the same house, and table, and way, and door, and root, and life, and head, and the same shepherd, and king, and teacher, and judge, and maker, and father, and to whom all things are common; what indulgence can we deserve, if we be divided one from another?
11. But the miracles, perhaps, are what ye seek after, such as they wrought when they entered in; the lepers cleansed, the devils driven out, and the dead raised? Nay, but this is the great indication of your high birth, and of your love, that ye should believe God without pledges. And in fact this, and one other thing, were the reasons why God made miracles to cease. I mean, that if when miracles are not performed, they that plume themselves on other advantages,-for instance, either on the word of wisdom, or on show of piety,-grow vainglorious, are puffed up, are separated one from another; did miracles also take place, how could there but be violent rendings? And that what I say is not mere conjecture, the Corinthians bear witness, who from this cause were divided into many parties.
Do not thou therefore seek signs, but the soul's health. Seek not to see one dead man raised; nay, for thou hast learnt that the whole world is arising. Seek not to see a blind man healed, but behold all now restored unto that better and more profitable sight; and do thou too learn to look chastely, and amend thine eye.
For in truth, if we all lived as we ought, workers of miracles would not be admired so much as we by the children of the heathen. For as to the signs, they often carry with them either a notion of mere fancy, or another evil suspicion, although ours be not such. But a pure life cannot admit of any such reproach; yea, all men's mouths are stopped by the acquisition of virtue.
Let virtue then be our study: for abundant are her riches, and great the wonder wrought in her. She bestows the true freedom, and causes the same to be discerned even in slavery, not releasing from slavery, but While men continue slaves, exhibiting them more honorable than freemen; which is much more than giving them freedom: not making the poor man rich, but while he continues poor, exhibiting him wealthier than the rich.
But if thou wouldest work miracles also, be rid of transgressions, and thou hast quite accomplished it. Yea, for sin is a great demon, beloved; and if thou exterminate this, thou hast wrought a greater thing than they who drive out ten thousand demons. Do thou listen to Paul, how he speaks, and prefers virtue to miracles. "But covet earnestly," saith he, "the best gifts: and yet show I unto you a more excellent way."68 And when he was to declare this "way," he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in Mace of all these he set charity. Hearken also unto Christ, saying, "Rejoice not that the demons obey you, but that your names are written in Heaven."69 And again before this, "Many will say to me in that day, Have we not prophesied in Thy name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not."70 And when He was about to be crucified, He called His disciples, and said unto them, "By this shall all men know that ye are my disciples," not "if ye cast out devils," but "if ye have love one to another."71 And again, "Hereby shall all men know that Thou hast sent me;" not "if these men raise the dead," but, "if they be one."72
For, as to miracles, they oftentimes, while they profiled another, have injured him who had the power, by lifting him up to pride and vainglory, or haply in some other way: but in our works there is no place for any such suspicion, but they profit both such as follow them, and many others.
These then let us perform with much diligence. For if thou change from inhumanity to almsgiving, thou hast stretched forth the hand that was withered. If thou withdraw from theatres and go to the church, thou hast cured the lame foot. If thou draw back thine eyes from an harlot, and from beauty not thine own, thou hast opened them when they were blind. If instead of satanical songs, thou hast learnt spiritual psalms, being dumb, thou hast spoken.
These are the greatest miracles, these the wonderful signs. If we go on working these signs, we shall both ourselves be a great and admirable sort of persons through these, and shall win over all the wicked unto virtue, and shall enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
GUERISON D’UN BOITEUX PAR SAINT PIERRE ET SAINT JEAN
GUERISON D’UN BOITEUX
EXPLICATION PAR SAINT JEAN CHRYSOSTOME
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HOMÉLIE VIII. OR, PIERRE ET JEAN MONTÈRENT ENSEMBLE AU TEMPLE, A LA PRIÈRE DE LA NEUVIÈME HEURE. (ACT. III, 1, JUSQU'AU VERSET 11.) *
HOMÉLIE IX. OR, PIERRE VOYANT, CELA, DIT AU PEUPLE : HOMMES D'ISRAEL , POURQUOI VOUS ÉTONNEZ-VOUS DE CECI, OU POURQUOI NOUS REGARDEZ-VOUS, COMME SI C'ÉTAIT PAR NOTRE VERTU, OU PAR NOTRE PIÉTÉ, QUE NOUS EUSSIONS FAIT MARCHER CE BOITEUX? (ACT. III, 12, JUSQU'A LA FIN DU CHAPITRE.) *
HOMÉLIE VIII. OR, PIERRE ET JEAN MONTÈRENT ENSEMBLE AU TEMPLE, A LA PRIÈRE DE LA NEUVIÈME HEURE. (ACT. III, 1, JUSQU'AU VERSET 11.)
ANALYSE. 1. Le sujet de cette homélie est la guérison d'un boiteux opérée par les apôtres saint Pierre et saint Jean, et pour mieux faire ressortir l'éclat du miracle, l'orateur constate d'abord l'état de cet homme. — Il développe ensuite tous les détails de ce miracle, et loue la conduite pleine de reconnaissance que tint ce boiteux.
2. Cependant le peuple s'étant rassemblé, Pierre en prend occasion de faire connaître Jésus-Christ. — Ici saint Chrysostome, après avoir rappelé le discours fait dans le cénacle, montre l'apôtre s'élevant dans celui-ci à une plus grande hauteur de force et de confiance. — Mais soudain il interrompt son sujet, et, abordant une question de morale, il exhorte. ses auditeurs à travailler courageusement à l'acquisition des vertus chrétiennes, leur prouvant que l'habitude d'une seule facilite la pratique de toutes les autres.
3. C'est pourquoi il les supplie avec prières et avec menaces d'extirper du milieu de Constantinople le jurement et le blasphème, et montre quelle sera sur l'univers entier l'heureuse influence d'un tel exemple. — Si un petit nombre seulement obéit à la voix du pasteur, il s'en consolera, parce qu'il vaut mieux pour lui n'avoir à diriger que quelques brebis dociles que de commander à une multitude de chrétiens qui déshonorent aux yeux des païens la sainteté de la religion.
1. Une étroite amitié unissait les deux apôtres, Pierre et Jean. Aussi voyons-nous 'que, dans la dernière cène, " Pierre fait signe à Jean ", et qu'ils courent tous deux au tombeau. C'est encore Pierre qui interroge Jésus-Christ au sujet de Jean, et lui dit : " Et (15) celui-ci, que deviendra-t- il?" (Jean, XXI, 21.) Saint Luc, qui a omis le récit de plusieurs autres miracles, y rapporte là guérison du boiteux, parce qu'elle frappa plus fortement tous ceux qui en furent témoins. Mais observons tout d'abord que les deux apôtres ne montèrent point. au temple dans le dessein d'opérer un miracle, car, à l'imitation de leur divin Maître, ils évitaient tout ce qui pouvait tourner à leur avantage. Pourquoi donc vinrent-ils au temple ? Est-ce qu'ils observaient encore le culte mosaïque? Nullement : trais c'était pour l'édification générale. Nous les voyons en effet opérer un prodige nouveau qui les affermit eux-mêmes dans leur vocation, et qui détermine la conversion d'un grand nombre de disciples. Ce boiteux l'était de naissance, et par conséquent incurable par les moyens ordinaires. Il était âgé de quarante ans, comme on va nous le dire, et depuis quarante ans on n'avait pu le guérir. Au reste vous savez assez combien toute infirmité de ce genre est rebelle aux traitements de la médecine, et la sienne était si grande qu'il ne pouvait même pourvoir aux besoins de son existence.
Du reste tout contribuait à le faire connaître, le lieu où il se tenait, et le genre même de son infirmité. " Or, il y avait, " dit saint Luc, un homme boiteux dès le sein de sa mère, qui était porté, et qu'on plaçait chaque jour à la porte du temple, appelée la Belle-Porte, pour demander l'aumône à ceux qui y entraient ". Il demandait donc l'aumône, et ne connaissait pas les apôtres auxquels il s'adressait. " Voyant Pierre et Jean entrer au temple, il les pria de lui "donner l'aumône. Mais Pierre et Jean le fixèrent, et Pierre lui dit: Regardez-nous ". A ces mots, il ne se lève point, et persiste à leur demander l'aumône. Car telle est la coutume du pauvre, il ne se rebute point d'un premier refus, et renouvelle ses instances. Rougissons donc, nous qui cessons de prier, si le Seigneur ne nous exauce sur-le-champ. Au reste voyez comme Pierre se hâte de lui adresser une parole de bienveillance : " Regardez-nous " , lui dit-il. Ainsi s'épanchaient au dehors les dispositions de son âme. "Mais celui-ci les regarda attentivement, "espérant en recevoir quelque aumône. Or, " Pierre dit : Je n'ai ni or, ni argent; mais ce que j'ai , je te le donne ". Il ne dit point : Je te donne une chose bien plus précieuse que l'argent; que dit-il donc? " Au nom de Jésus-Christ de Nazareth, lève-toi et marche, et l'ayant pris par la main droite, il le souleva". L'apôtre imita dans cette circonstance le Sauveur Jésus, qui, lui aussi, tendait la main à tous ceux dont la foi était faible et chancelante, pour prouver que ce n'était pas en eux un mouvement spontané.
" Et l'ayant pris par la main droite, il le souleva.". Cette guérison attestait la résurrection de Jésus-Christ, car elle en était une image. " Et aussitôt ses jambes et ses pieds s'affermirent; et, s'élançant , il se leva et marcha ". Il s'essayait, pour ainsi dire, à marcher, et il expérimentait si ses jambes pourraient le soutenir; il avait des pieds, mais ils étaient perclus. Quelques-uns même disent que dans le premier moment il ne savait pas marcher. " Et marchant, il entra avec eux dans le temple ". En vérité, voilà un étonnant prodige. Ce boiteux n'est point conduit par les deux apôtres, mais il les suit, et fait ainsi connaître ses bienfaiteurs. Bien plus , sautant de joie, il louait le Seigneur, et non les hommes, car il ne les regardait que comme tes instruments de la bonté divine. C'est ainsi qu'il se montrait reconnaissant.
Mais revenons sur l'explication des versets précédents. " Pierre et Jean montaient au temple à la neuvième heure de la prière ". Peut-être était-ce l'heure où l'on y portait le boiteux, parce que , à ce moment, le temple était plus fréquenté. Au reste saint Luc réfute tout autre motif que celui de recevoir l'aumône , car il dit expressément : " On le plaçait à la porte du temple pour demander l'aumône à ceux qui y entraient". Ce détail si précis est une preuve de la sincérité du récit. Mais pourquoi , direz-vous, ses parents ne l'avaient-ils pas conduit à Jésus-Christ? Peut-être étaient-ils eux-mêmes incrédules; et, en effet, quoiqu'ils se trouvassent en ce moment dans le temple, ils ne le présentèrent point aux deux apôtres. Cependant ils les virent entrer, et ils ne pouvaient ignorer les grands prodiges qu'ils avaient déjà opérés. " Il les priait de lui faire l'aumône ". Il les reconnut sans doute à leur extérieur pour des hommes charitables, aussi s'empressa-t-il de les arrêter.
Il n'est pas inutile d'observer qu'ici saint Jean garde le silence, et que saint Pierre (16) parle en son nom. " Je n'ai ", dit-il, " ni or, ni argent ". Il ne dit point, comme nous, je n'ai pas sur moi ; mais absolument: je n'ai pas. Vous rejetez donc ma demande, pouvait lui dire ce boiteux. Non, reprenait Pierre; mais je vous fais part de ce que j'ai. Voyez l'humble modestie de l'apôtre ! il ne se glorifie point même devant celui dont il va devenir le bienfaiteur. On ne voit ici agir que les lèvres et la main. Ce boiteux représentait les Juifs , qui, au lieu d'implorer la guérison, de leurs âmes, rampaient sur la terre, et ne demandaient que des biens temporels. Ils fréquentaient le temple, mais c'était pour mieux s'enrichir. Quelle fut donc la conduite de l'apôtre? Il ne méprisa point ce boiteux, et ne chercha point un riche, disant : Si le miracle s'opère à son égard, il ne fera aucun bruit., Ainsi il n'attendit aucune gloire de celui qu'il allait guérir, et il ne le guérit point en présence de nombreux témoins, car il était encore sur le seuil de la porte, et non dans l'intérieur du temple que. remplissait la multitude. Pierre ne, s'entoura point de tant ale solennité, et quand il fut entré dans le temple , il ne, publia point ce miracle. Son extérieur seul avait engagé ce boiteux à lui demander l'aumône. Mais, par un prodige nouveau et plus grand, cet homme eut à l'instant la conscience de sa guérison. Tout au contraire, un malade guéri après de longues années , en croit à peine une guérison qu'il voit de ses propres yeux. Or, ce boiteux étant guéri, suivit les apôtres et rendit grâces à Dieu. " Il entra avec eux dans le temple ", dit saint Luc, " marchant, sautant et louant Dieu ".
2. Admirez comme il saute de plaisir, et ferme ainsi la bouche à tous les murmures des Juifs. Je croirais aussi que, pour mieux prouver la réalité de sa guérison, il se donnait ces violents mouvements qu'on ne peut feindre. C'était bien ce même homme perclus des deux jambes, et qui ne pouvait se remuer, même pressé par la faim;-et certes, s'il eût pu marcher seul, il n'eût point voulu partager ses aumônes avec ceux qui l'assistaient. Comment donc aujourd'hui le voudrait-il? Ou comment feindrait-il une. guérison pour faire honneur à des gens qui lui auraient refusé une légère aumône? Mais il conservait, même après sa guérison, le sentiment d'une vive reconnaissance, et il en donna des preuves dans cette circonstance comme dans la suite. Au reste , il était généralement connu, et c'est ce que dit expressément saint Luc. " Et tout le peuple le vit marcher et louer Dieu. Et tous reconnaissaient que c'était celui-là même qui était assis à la Belle-Porte du temple pour demander l'aumône ". Cette expression " reconnaissaient ", est parfaitement juste, car ce ne fut point ce miracle qui le fit connaître, comme nous le disons de ceux dont nous n'avons qu'un vague souvenir. Mais pouvait-on ne pas croire qu'au nom de ce même Jésus qui opérait de si grands prodiges, les péchés étaient remis ?
" Et comme celui qui avait été guéri tenait par la main Pierre et Jean, tout le peuple étonné courut vers eux, au portique qui s'appelle le portique de Salomon ". L'attachement et l'amitié ne permettaient pas à ce boiteux de quitter ses bienfaiteurs, et sans doute qu'il les louait et les remerciait. " Et tout le peuple courait vers eux, ce que voyant Pierre, il prit la parole ". Pour la seconde fois le même apôtre agit et parle. Dans le cénacle le prodige de l'universalité des langues lui avait gagné l'attention de ses auditeurs , et dans le temple c'est la guérison de ce boiteux. Alors il avait pris, comme pour texte de son discours , le déicide que les Juifs avaient commis, et maintenant il part du sujet même de leurs pensées. Il ne sera donc pas sans intérêt d'examiner en quoi ces deux discours diffèrent et se ressemblent. Le premier fut prononcé dans le cénacle, avant toute conversion et tout miracle. le second, au contraire, le fut en présence du peuple étonné, du boiteux guéri, et d'une foule qui ne doutait plus, et qui ne disait plus : " Ces gens sont pris de vin ". Observez encore que là Pierre parlait au nom de tous les apôtres, et ici au nom seul de saint Jean ; et enfin .qu'il s'exprime avec plus de force et de confiance.
Tel est, en effet, le caractère de la vertu ; qu'elle progresse toujours et rie s'arrête jamais. Remarquez aussi que ce premier miracle s'opère dans le temple, afin de fortifier la foi des nouveaux fidèles. Ce n'est donc point dans un lieu retiré, et comme en secret que Pierre agit, et néanmoins ce n'est point dans l'intérieur du temple, où le peuple était nombreux. Mais comment le peuple put-il croire à ce miracle? Parce que celui-là même sur qui il (17) avait été opéré publiait sa guérison; or, si elle n'eût été réelle, aurait-il seulement osé se montrer à la foule? Ainsi ce miracle s'opère dans un lieu qui est tout ensemble public et secret. Et voyez ce qui arrive : Pierre et Jean montaient au temple pour prier, et ils firent tout autre chose. Ainsi le centurion Corneille priait et jeûnait pour obtenir une grâce tout autre que la révélation dont il fut favorisé.
Jusqu'ici Pierre désigne le Sauveur sous le nom de Jésus de Nazareth ; et il dit au boiteux " Au nom de Jésus de Nazareth , lève-toi et marche ". C'était un moyen de l'amener à croire à sa parole. Mais, je,vous le demande, ne vous lassez pas dès les premiers instants de cet entretien ; et quoique plusieurs peut-être se retireront après ce premier récit , je veux y revenir. D'ailleurs avec un peu de bonne volonté, nous arriverons bientôt à la fin, et nous atteindrons le but. Car, comme dit le proverbe, le zèle engendre le zèle, et la lâcheté, la lâcheté. Le peu de bien que l'on a fait, encourage à en faire plus encore , et on le continue avec confiance. Plus on met de bois sur un brasier, et plus il devient ardent. Ainsi plus l'âme se nourrit de pieuses pensées, et plus elle devient invincible à la tentation. Vous faut-il un exemple? Dans notre coeur naissent, comme des ronces et des épines, le parjure-, le mensonge , la dissimulation , la fraude, la malignité, la raillerie, l'injure, la moquerie et les paroles impures et obscènes. D'un autre côté pullulent dans ce même coeur l'avarice, la rapine, l'injustice , l'hypocrisie et la malice. Ajoutez-y encore la concupiscence, l'immodestie, l’impureté, la fornication et l'adultère; et enfin l'envie, la jalousie, la colère, l'emportement, la haine; la vengeance, le blasphème et mille autres vices. Si vous triomphez des premiers, vous vaincrez facilement les seconds et même les troisièmes.
C'est qu'une première victoire fortifie l'âme et la prépare à de nouveaux succès. Que celui qui a l'habitude de jurer, se corrige donc de cette diabolique coutume, et non-seulement il remplira un devoir, mais encore il se sentira porté aux divers exercices de la piété. Car celui qui s'interdit le péché du blasphème, ne voudra point en commettre d'autre, et il gardera honorablement la vertu qu'il s'est acquise. Il se respectera lui-même avec le même soin que nous évitons de salir un habit précieux. Il en arrivera donc bientôt à ne plus se permettre aucun acte de colère, d'emportement, ni de méchanceté, et ainsi, en avançant peu à peu, il atteindra la perfection. Mais souvent nous voyons arriver tout le contraire : car celui qui a bien commencé, ne se soutient pas; il retombe par lâcheté dans ses premiers désordres et devient incorrigible. Par exemple, nous nous sommes imposé la loi de rie pas jurer, et pendant trois ou quatre jours nous v avons été fidèles: Mais dans une circonstance la tentation l'a emporté et nous avons perdu tout le fruit de notre première victoire. Alors, hélas ! nous tombons dans un lâche découragement, et nous ne voulons plus renouveler nos efforts. Cela se comprend jusqu'à un certain point ; car on est toujours peu empressé à relever un bâtiment qu'on a vu s'écrouler; et cependant il faudrait s'armer de courage et recommencer avec une nouvelle énergie.
3. Proposons-nous donc chaque jour la pratique d'une vertu , et commençons par les plus faciles. Renonçons à la mauvaise habitude de jurer, mettons un frein à notre langue et ne prenons jamais en vain le nom du Seigneur. Ici point de dépenses, point de pratiques et nuls efforts pénibles : il suffit de le vouloir et tout est fait; car c'est une affaire d'habitude. Aussi je vous le demande instamment : sachez vouloir. Si je vous avais annoncé une distribution d'argent, tous, vous vous seriez empressés d'accourir; et si vous me voyiez dans un péril extrême, vous n'hésiteriez pas à exposer votre vie pour m'en arracher. Eh bien ! aujourd'hui, je suis en proie à une vive douleur, et je souffre tout autant que si j'étais prisonnier, battu de verges ou condamné aux mines. Tendez-moi une main secourable, et réfléchissez à quels dangers vous m'exposez si je ne puis obtenir de vous-mêmes le plus léger acte de vertu; je dis léger sous le rapport du travail et des efforts. Et en effet, que répondrai-je à ces accusations : Pourquoi n'as-tu pas exhorté et repris? Pourquoi n'as-tu pas commandé, insisté sur l'obligation et menacé fortement les. désobéissants
Il ne me suffira pas de répondre que j'ai averti, car on répliquera qu'il fallait plus que de simples remontrances, et l'on me condamnera par l'exemple d'Héli. Ce n'est point, à Dieu ne plaise ! que je vous compare à ses fis. Mais enfin il les reprenait et leur disait : " Mes enfants, n'agissez pas ainsi, car j'apprends qu'on parle mal de vous ". (I Rois, II, 24.) (18) Cependant l'Ecriture dit qu'il n'avertit point ses enfants, c'est-à-dire qu'il ne le fit pas avec assez .de force et de sévérité. De plus, n'est-il pas absurde de voir, parmi les Juifs, un chef de synagogue parler en maître et se faire obéir, tandis qu'ici ma parole est méprisée et dédaignée ? Je ne cherche point ma propre gloire et je n'en veux point d'autre que vos moeurs chrétiennes; mais je cherche votre, salut. Chaque jour je crie, je tonne à vos oreilles, et malgré la véhémence de mes paroles, personne ne m'écoute. Ah ! combien j'ai à craindre.qu'au jour du jugement je ne rende compte de ma trop grande indulgence ! C'est pourquoi je vous le déclare à haute et intelligible voix : j'interdis l'entrée de l'église à quiconque se permettra encore de parler le langage de Satan, c'est-à-dire de jurer.
Je vous donne un mois pour vous corriger; et ne m'alléguez point la nécessité de vos affaires ni la défiance que l'on a de votre parole, car vous pouvez changer cette habitude de tout attester par serment. Je sais bien que je vais prêter à la critique; mais il vaut mieux pour moi d'être critiqué pendant ma vie que de brûler après ma mort. Au reste, qui rira de moi, sinon les insensés? Car quel homme sage blâmerait mon zèle à faire observer la loi divine? Mais les plaisanteries des méchants retomberont bien moins sur moi que sur Jésus-Christ lui-même.: Ce mot vous fait horreur, et cependant il est vrai. Si j'étais l'auteur de cette loi, ces froides railleries m'atteindraient; mais puisque Jésus-Christ en est le législateur, elles se dirigent contre lui. Oui, il a été autrefois moqué, frappé à la joue et souffleté, et aujourd'hui encore il reçoit absolument les mêmes outrages. Aussi nous menace-t-il de l'enfer et du ver qui ne meurt pas.
Je le répète donc et je vous le déclare de nouveau : Rira et raillera qui voudra, peu m'importe; car je ne suis en place que pour être moqué et honni, et pour tout souffrir, étant, selon l'apôtre., " la balayure du monde ". (I Cor. IV, 13.) Mais quiconque enfreindra le précepte qui défend de jurer, j'interdis, comme à son de trompe, l'entrée de l'église, fût-il prince ou même empereur. Déposez-moi de ma charge, ou, si vous m'y laissez, ne m'exposez pas au péril de la damnation. Et comment oserais-je m'asseoir sur ce trône; si je ne fais rien de grand ? Il vaudrait beaucoup mieux alors que j'en descendisse, car je ne connais pas de position plus triste que celle d'un évêque qui est inutile à son peuple.
Convertissez-vous donc, je vous en supplie, et veillez sur vous-mêmes réunissons nos efforts et nous obtiendrons quelque succès. Avec moi employez le jeûne et la prière pour demander à Dieu qu'il vous accorde de déraciner cette funeste habitude. Est-il une gloire comparable à celle d'être les docteurs de l'univers? Et, ne sera-ce pas déjà beaucoup si partout on sait que le jurement est inconnu dans Constantinople? Par là vous aurez droit à une double. récompense, parce que vous aurez été vertueux et zélés pour la sanctification de vos frères. Car ce que je suis au milieu de vous, vous le serez à l'égard de toutes les nations pas une qui ne veuille vous imiter, en sorte que, vous luirez à tous les regards comme la lampe placée sur le chandelier. Est-ce tout? non certainement, et ce n'est que le commencement d'une vie vraiment chrétienne, car celui qui s'interdit le jurement s'adonnera bientôt, bon gré, mal gré, par honte ou par crainte, à la pratique des autres vertus.
Mais plusieurs, me direz-vous, vont se retirer, choqués de vos paroles. Eh ! ne savez-vous pas " qu'un seul qui fait la volonté de Dieu, vaut mieux que mille impies ". (Eccli. XVI, 3.) Aussi tout vous semble-t-il bouleversé, et sens dessus dessous, parce que, comme au théâtre, nous estimons plus le choix que le nombre des personnes. Et, en effet, à quoi sert le nombre? Voulez-vous connaître combien un saint l'emporte à lui seul sur toute une multitude? opposez-lui une armée entière, et vous verrez qui fera de plus grandes choses. Josué, fils de Navé, combattit seul contre les ennemis d'Israël, et il les vainquit, tandis que d'autres chefs succombèrent avec de -nombreuses armées. Ainsi, mon cher frère, une multitude qui ne fait pas la volonté de Dieu, est nulle. Sans doute, je désire et je souhaite, même aux dépens de ma vie, que cette Eglise brille par la multitude de ses fidèles, mais de véritables fidèles : et si je ne puis en réunir un grand nombre, je me consolerai par l'excellence du choix. Un seul diamant n'est-il pas plus précieux que mille oboles? ne vaut-il pas mieux avoir l'oeil bon et sain que de le perdre et de devenir gras et obèse? n'est-il pas plus avantageux de ne posséder qu'une brebis, que d'en avoir cent attaques de la teigne? enfin, un père ne préfère-t-il pas deux (19) ou trois enfants vertueux à un plus grand nombre méchants et vicieux?
D'ailleurs, ne savez-vous pas que peu entreront dans le royaume des cieux , et que beaucoup tomberont dans l'enfer ? Eh ! quel avantage me procurerait un grand nombre de mauvais chrétiens? aucun, ou plutôt leur exempte serait pernicieux aux autres. Ce serait comme si un chef, ayant le choix entre dix soldats valides et mille autres malades et infirmes, voulait les réunir tous ensemble. Certes, un tel mélange ne produirait aucun bon résultat; et de même je ne devrais en attendre que de la honte pendant nia vie, et d'affreux supplices après ma mort, car le grand nombre ne me justifiera point devant le Seigneur, et la stérilité de mes oeuvres me condamnera. N'est-ce pas même la réponse que nous font les païens, quand nous leur disons : Voyez comme nous sommes nombreux? Oui, vous êtes nombreux , disent-ils, mais mauvais.
Aussi je le déclare encore une fois à haute voix et du ton le plus sévère : J'éloignerai et j'exclurai de l'église tous ceux qui n'obéiront pas à cet ordre, et tant que je serai assis sur ce trône, je n'admettrai là-dessus aucune excuse. Si l'on m'en fait descendre, je n'aurai plus la responsabilité de votre conduite; mais aussi longtemps que je serai votre pasteur, je serai ferme et vigilant, moins par la crainte du. supplice que par le désir de votre salut. Ah ! que je le souhaite ardemment ! et combien, pour l'obtenir, je me répands en douloureux gémissements ! mais obéissez à votre pasteur, afin que sur la terre et dans le ciel votre obéissance soit magnifiquement récompensée, et que nous obtenions tous les biens éternels, par la grâce et la miséricorde du Fils unique, à qui soient, avec le Père et l'Esprit-Saint, la gloire , l'honneur et l'empire, maintenant , toujours, et dans les siècles des siècles. Ainsi soit-il.

http://jesusmarie.free.fr/jean_chrysostome_homelies_sur_les_actes_des_apotres_1.html
HOMÉLIE IX. OR, PIERRE VOYANT, CELA, DIT AU PEUPLE : HOMMES D'ISRAEL , POURQUOI VOUS ÉTONNEZ-VOUS DE CECI, OU POURQUOI NOUS REGARDEZ-VOUS, COMME SI C'ÉTAIT PAR NOTRE VERTU, OU PAR NOTRE PIÉTÉ, QUE NOUS EUSSIONS FAIT MARCHER CE BOITEUX? (ACT. III, 12, JUSQU'A LA FIN DU CHAPITRE.)
ANALYSE. 1. Après avoir montré la modestie de saint Pierre, qui repousse personnellement la gloire de ce miracle, l'Orateur entre dans le développement de son discours, et y rehausse deux éminentes qualités : la force avec laquelle il reproche aux Juifs leur déicide, et la douceur avec laquelle il leur ouvre la voie du repentir et de la pénitence.
2. Il observe aussi que l'apôtre qui, dans son premier discours, s'était appuyé de l'autorité de David pour prouver la résurrection de Jésus-Christ, allègue ici celle de Moise pour établir que tous doivent croire à sa doctrine, et particulièrement les Juifs, qui sont les fils des prophètes.
3. A l'égard du déicide commis sur la personne de Jésus-Christ, Pierre oppose leur conduite à celle de Pilate qui vouait l'absoudre, et leur fait ainsi sentir l'énormité de leur crime.
4. Quant à la guérison de ce boiteux faite au nom de Jésus, elle prouve que Jésus ego vraiment ressuscité, car comment un mort pourrait-il opérer un tel prodige ?
5. L'Orateur revient ensuite sur la prophétie de Moise, et de nouveau en fait ressortir la gloire de Jésus-Christ, qui est ce législateur que tous doivent écouter.
6.Puis il terminé par une vive exhortation à bannir le serment de toutes transactions commerciales et alaires civiles.
1. Ce second discours de l'apôtre respire plus de confiance que le premier. Ce n'est point qu'il cédât alors à un sentiment de crainte, mais c'est qu'un ton moins humble (20) eût irrité des esprits railleurs. Aussi s'étudie-t-il dès les premiers mots à capter leur attention. Apprenez ceci, leur dit-il, et prêtez l'oreille à mes paroles. Ici , au contraire, ces précautions oratoires devenaient inutiles, car les esprits n'étaient point lâches ni distraits. Le miracle les avait rendus attentifs et les avait remplis de crainte et d'étonnement. Ces dispositions exigeaient donc un exorde tout différent, et en repoussant toute gloire personnelle, Pierre acquérait un nouveau droit à leur bienveillance. Et, en effet, l'orateur est assuré de plaire à son auditoire, quand il s'annonce modestement, et repousse tout soupçon d'orgueil et de vanité. Au reste, ce mépris de la gloire que faisaient paraître les deux. apôtres , rejaillissait glorieusement sur eux, et montrait que la guérison de ce boiteux était une couvre divine à laquelle les hommes n'avaient aucune part , et 'qu'eux-mêmes devaient admirer, bien loin de s'en attribuer l'honneur.
Voyez-vous donc combien Pierre est pur de toute ambition, et avec quel soin il repousse la gloire qu'on lui décerne? C'est ainsi qu'avaient agi les anciens justes; Daniel, qui disait : " Si je parle, ce ne sera point parce que je possède une sagesse toute particulière "; Joseph qui s'écriait : " L'interprétation des songes ne vient-elle pas de Dieu? " et David qui répondait à Saül : " Lorsqu'un lion ou un ours venait, j'invoquais le nom du Seigneur et je les déchirais de mes mains ". (Dan. II, 30; Gen. XL, 8; I Rois, XVII, 34.) Et de même nos deux apôtres disent : " Pourquoi nous regardez-vous comme si par notre vertu et notre piété nous avions fait marcher ce boiteux? " Car ce n'est pas ici notre oeuvre, et nous n'avons pu par nous-mêmes attirer sur cet homme une si grande grâce.
" Le Dieu d'Abraham, d'Isaac et de Jacob, le Dieu de nos pères ". L'apôtre rappelle souvent le souvenir dés anciens patriarches pour écarter tout soupçon d'une religion nouvelle, et de même que dans son premier discours.il avait nommé David,, il cite dans celui-ci Abraham et ses descendants. " A glorifié son Fils Jésus ". Toujours la même humilité que dans son exorde; et puis il insiste sur le crime des Juifs, le flétrit hautement et n'en parle plus en termes couverts, comme il avait fait précédemment. Son but est de presser leur conversion, car plus ouvertement il condamne leur déicide et plus il éveille leur attention. " A glorifié son Fils Jésus, que vous avez livré et renié devant Pilate, qui avait jugé qu'il devait être renvoyé absous ". Vous êtes donc coupables d'un double crime, parce que Pilate voulait le renvoyer absous et que vous vous y êtes opposés." Vous avez donc renié le saint et le juste, et vous avez demandé qu'on vous accordât la grâce d'un homicide; et vous avez fait mourir l'auteur de la vie, mais Dieu l'a ressuscité d'entre les morts, et nous sommes témoins de sa résurrection ".
C'est comme s'il eût dit : vous avez préféré à Jésus un insigne voleur. C'était donc un reproche bien grave; mais parce qu'il les tenait sous sa main , il les presse vivement. " Vous avez fait mourir l'auteur de la vie; mais Dieu l'a ressuscité d'entre les morts ". Ici il montre le dogme de la résurrection ; et pour prévenir cette objection, sur quelles preuves se repose-t-il? il ne cite point lés prophètes, mais son propre témoignage, parce que désormais il mérite d'être cru. La première fois qu'il avait parlé de la résurrection de Jésus-Christ, il avait invoqué l'autorité de David. Et ici, en se posant lui-même comme témoin , il s'appuie sur le collège apostolique. " Nous sommes ", dit-il, " témoins de sa résurrection , et c'est par la foi en son nom, que sa puissance a affermi cet homme que vous voyez et que vous connaissez; et c'est la foi qui vient de lui , qui a donné à celui-ci une entière guérison en présence de vous tous ". Avant d'expliquer le miracle, il en montre la certitude par ces mots : " En présence de vous tous ". Mais, parce qu'il les avait sévèrement repris , en leur montrant glorieux et ressuscité ,ce Jésus qu'ils avaient fait mourir, il se hâte d'adoucir sa parole, et leur ouvre la voie du repentir.
" Et maintenant, mes frères, je sais que vous l'avez fait par ignorance, ainsi que vos chefs ". Il leur présente donc, une double excuse : d'abord leur " propre ignorance ", et puis " l'exemple de leurs chefs ". C'est ainsi que Joseph disait à ses frères : " Dieu m'a envoyé devant vous ". (Gen. XLV, 5.) Bien plus, ce qu'il n'avait fait qu'indiquer par ces mots
" Il a été livré par le conseil et la prescience de Dieu " (Act. II, 23), il le développe en disant que " le Seigneur vient d'accomplir " ainsi ce qu'il avait prédit par la bouche de (21) ses prophètes, que le Christ devait souffrir ". C'était presque les absoudre de ce crime, en leur montrant qu'ils n'avaient fait qu'exécuter la volonté de Dieu; et en disant : " selon ce qui avait été prédit ", il leur rappelle indirectement les reproches qu'ils adressaient à Jésus-Christ sur la croix: Que Dieu le délivre, s'il le veut; car il a dit : je suis le Fils de Dieu. Qu'il se confie donc en lui, et qu'il descende présentement de la croix. (Matth. XXVII, 40; Luc, XXIX, 35.)
Eh quoi ! ô insensés, pensiez-vous qu'il condescendrait à vos amères railleries? Non, bien certainement. Mais il fallait que ces choses arrivassent pour accomplir les prophéties. Aussi Jésus-Christ ne descendit-il point de la croix, non par impuissance, mais par un acte de sa puissance. C'est donc cette excuse que l'apôtre présente à ses auditeurs, afin qu'ils la saisissent avec empressement; et en disant : " Dieu vient d'accomplir ainsi ce qu'il avait prédit ", il rapporte toutes choses à l'exécution de ses volontés. " Faites donc pénitence", ajoute-t-il, " et convertissez-vous ". Il ne dit point : En renonçant à vos péchés, mais.: "Afin que vos péchés, soient effacés ", ce qui présente le même sens.; puis il indique quels seront les fruits de cette pénitence : " Quand les temps de repos que la présence du Seigneur doit donner, seront venus ". Pouvait-il mieux leur faire sentir dans quel abîme de maux ils étaient tombés, et de quels malheurs ils étaient affligés ! Il leur adresse donc ces paroles, parce qu'il n'ignore point qu'ils cherchent quelque consolation, et qu'elles sont propres à adoucir l'amertume de leur, douleur.
2. Mais admirez avec quelle sagesse procède l'apôtre. Dans son premier discours, il s'est borné à insinuer la résurrection de Jésus-Christ et son ascension : ici , au contraire, il n'hésite pas à annoncer son second avénement. " Quand le Seigneur ", dit-il, " aura envoyé Jésus-Christ prédit longtemps d'avance. Et il faut", c'est-à-dire, il est nécessaire, " que le ciel le reçoive jusqu'au jour du rétablissement de toutes choses ". Pourquoi ne vient-il donc pas aujourd'hui? la raison en est manifeste. " C'est qu'il faut que tout ce que Dieu a prédit par la bouche de ses saints prophètes, dès le commencement du monde, s'accomplisse. Car Moïse a dit à nos pères : Le Seigneur votre Dieu vous suscitera du milieu de vos frères un prophète semblable à moi, et vous l'écouterez en tout ce qu'il vous dira ". Précédemment Pierre avait cité David, et ici il cite Moïse. " Tout ce que Dieu a prédit ". L'apôtre ne dit pas : " Tout ce que le Christ a prédit " mais : " le Seigneur ", afin de les amener insensiblement à la foi au Sauveur Jésus. C'est pourquoi il leur allègue un témoignage irrécusable, celui, de Moïse qui a dit : " Le Seigneur, votre Dieu, vous suscitera d'au milieu de vos frères un prophète semblable à moi, et vous l'écouterez en tout ce qu'il vous dira ". Ecoutez maintenant la menace : " Et quiconque n'aura pas écouté ce prophète , sera exterminé du milieu du peuple ". (Deut. XVIII, 15.)
" Or tous les prophètes ", continue l'apôtre, ".depuis Samuel, et dans les temps postérieurs, ont annoncé ces jours ". C'était révéler clairement à ses auditeurs le châtiment d'Israël. Mais observez que toutes les fois que saint Pierre doit leur annoncer quelque chose d'important, il allègue le témoignage des prophètes, et qu'il en trouve des mieux appropriés aux promesses, non moins qu'aux menaces, comme celui-ci : " Asseyez-vous à ma droite, jusqu'à ce que je place vos ennemis sous vos pieds ". (Ps. CIX, 2.) Dans son admirable concision, ce verset énonce le crime et le genre du châtiment. " Un prophète semblable à moi ". Pourquoi donc vous étonner ! " Car vous êtes les fils des prophètes " ; aussi vous disais-je que toutes ces choses ont été faites pour vous. Les Juifs pouvaient en effet se considérer comme rejetés, du Seigneur à cause de leur déicide; car il leur paraissait invraisemblable que le Dieu qu'ils venaient de crucifier les aimât comme. ses enfants. C'est néanmoins ce qu'avait prédit Moïse : " Vous êtes ", avait-il dit, " les fils des prophètes, et les enfants de l'alliance que Dieu a établie avec nos pères, disant à Abraham ; Et en ta race seront bénies toutes les familles de la terre ". (Gen. XII, 3.) C'est donc pour " vous premièrement que Dieu,a envoyé son Fils, le ressuscitant ". Sans doute, c'est aussi pour tous les autres peuples, mais premièrement pour vous qui l'avez crucifié. " Et il l'a envoyé afin que vous soyez bénis, et que chacun de vous revienne de son iniquité ".
Mais reprenons l'explication de ce discours. L'apôtre veut convaincre les Juifs que ni Jean, ni lui ne sont l'auteur de ce miracle; aussi leur dit-il: "Pourquoi vous étonnez-vous? " Cependant il ne veut ras qu'ils doutent de sa réalité; et c'est pour le leur rendre plus certain encore, qu'il prévient leurs pensées, et s'écrie : " Pourquoi nous regardez-vous comme si nous avions opéré ce prodige par notre vertu et notre piété? " Si cette guérison vous trouble et vous agite, apprenez quel en est l'auteur, et vous cesserez de vous en étonner. Ici encore , comme toujours, Pierre s'appuie sur le témoignage de Dieu, et dès qu'il a affirmé que tout. arrive selon ses conseils, il n'hésite plus à reprendre vivement ses auditeurs. Aussi a-t-il dans son premier discours nommé Jésus " un homme approuvé a de Dieu au milieu d'eux " ; et il leur rappelle sans cesse qu'ils l'ont mis à mort pour mieux faire resplendir le miracle de sa résurrection. Mais ici ce n'est plus seulement Jésus de Nazareth; et il lui donne un titre bien plus auguste. " Le Dieu de nos pères ", dit-il, " a glorifié son Fils Jésus ".
Admirez cependant l'humilité du saint apôtre; il ne s'emporte point contre ses auditeurs, et ne leur dit point subitement: Croyez en Jésus-Christ, car voilà que cet homme, âgé de quarante ans et boiteux de naissance, a été guéri en son nom. Un tel langage les eût rebutés: il s'en abstient donc, et s'empresse de louer l'étonnement qu`ils font paraître. Il nomme ensuite Dieu, le Père de Jésus, et ne dit point que celui-ci avait guéri le boiteux, quoiqu'il fût véritablement l'auteur de cette guérison, afin de prévenir cette objection Jésus était un malfaiteur, et comment peut-on lui attribuer cette gloire? C'est pourquoi il leur rappelle' quel jugement Pilate en a porté, et leur montre ainsi, pour peu qu'ils veuillent réfléchir, que Jésus n'était point un malfaiteur, car Pilate n'eût point alors voulu le relâcher. Observez aussi le choix de cette expression : " Pilate jugeant qu'il devait être absous ". Ce n'était pas en lui une simple volonté, mais un vrai jugement qui' attestait que vous demandiez la grâce de l'homme qui avait commis un meurtre, et que vous rejetiez celui .qui rappelait les morts à la vie.
Ils pouvaient encore faire cette objection Comment ceux qui abandonnèrent alors leur Maître, viennent-ils aujourd'hui le glorifier? Pierre y répond en citant le témoignage des prophètes qui avaient prédit que les choses devaient ainsi arriver. D'autre part il les reprend vivement, de peur qu'ils ne- cherchassent à s'excuser sur l'ordre et les conseils du Seigneur. Car c'était un crime énorme que d'avoir renié Jésus-Christ en présence de Pilate ; et la présence parmi eux du meurtrier qu'ils lui avaient préféré, leur ôtait à cet égard toute excuse. Pierre agit donc avec une grande sagesse, et leur prouve combien, dans ces circonstances, leur conduite a été honteuse et légère. Pilate, qui était païen, qui voyait Jésus pour la première fois, et qui n'avait été témoin d'aucun prodige, voulait le délivrer, et vous, qui aviez été comme nourris au milieu de ses miracles, vous vous y êtes opposés. Au reste Pilate, en renvoyant Jésus absous, prétendait accomplir un devoir de justice, et non point faire un acte de compassion et d'indulgence. Car écoutez ses propres paroles : La coutume est de vous accorder la délivrance d'un prisonnier : " Et voulez-vous que je vous délivre celui-ci? " Et vous, dit l'apôtre, " vous avez rejeté le saint et le juste ". Il ne dit point : Vous avez livré, mais : " vous avez rejeté ". Cette expression est parfaitement juste, parce qu'ils s'étaient écriés : " Nous n'avons pas d'autre roi que César ". (Jean, XIX, 15.)
Observons enfin que l'apôtre, après avoir reproché aux Juifs de n'avoir point réclamé la délivrance du juste, et même de l'avoir rejetée, ajoute : Et vous l'avez mis à mort. Lorsque les esprits étaient encore tout plongés dans les ,ténèbres, il n'avait eu garde de parler ainsi; mais les voyant troublés et agités, il frappe ces coups violents parce qu'ils peuvent mieux les sentir. Ce n'est point dans le transport de l'ivresse, mais quand elle est dissipée, qu'on peut faire d'utiles représentations ; et de même l'apôtre profite d'un moment lucide pour parler sévèrement et énumérer leurs nombreux forfaits. Ils ont livré à la mort celui que Dieu a glorifié, ils l'ont renié en présence de Pilate qui le trouvait innocent, et ils lui ont préféré un voleur.
3. Admirez aussi comme il insinue que la résurrection de Jésus-Christ est un effet de sa puissance. Dans son premier discours, il avait dit : " Il était impossible qu'il fût retenu dans le tombeau ". Et ici : "Vous avez mis à mort l'auteur même de la vie ". Il n'a donc point reçu la vie d'un autre. L'esprit de malice enfante le mal, et le père de l'homicide est celui qui a commis le premier meurtre. Ainsi (23) l'auteur de la vie est celui qui possède, la vie par lui-même : " Que Dieu a ressuscité ", ajoute l'apôtre, " et c'est par la foi en son nom", poursuit-il, " que sa puissance, a affermi cet homme que vous voyez, et que vous connaissez; et c'est cette foi qui vient par lui, qui a donné à cet homme une entière guérison ". Mais puisque la foi que ce boiteux a eue en Jésus-Christ a opéré son entière guérison, pourquoi Pierre dit-il " en son nom ", et non point par son nom? C'est que les apôtres n'osaient pas encore prêcher la foi en Jésus-Christ ; et néanmoins, pour ôter tout ce que ce mot " par son nom ", aurait eu de peu élevé, il ajoute immédiatement : " Que la puissance de ce nom a affermi cet homme, et que la foi qui vient par lui, a donné à cet homme une entière guérison ".
Observez donc avec quelle condescendance l'apôtre ménage ses paroles. Et en effet celui-là s'est ressuscité lui-même, dont le nom seul a redressé ce boiteux qui était aussi impuissant à marcher que s'il eût été mort. Remarquez aussi comme toujours il s'en rapporte à leur propre témoignage. Il avait dit précédemment : " Vous le savez vous-mêmes"; et: " au milieu de vous ". Ici il dit également : " Que vous voyez et que vous connaissez et en présence de vous tous ". Il est vrai qu'ils ignoraient que ce boiteux avait été guéri au nom de Jésus, mais ils savaient qu'il était boiteux. Et les deux apôtres publiaient que cette guérison n'était pas leur œuvre, mais celle de la. puissance de Jésus-Christ. Si ce miracle n'avait été bien réel , et s'ils n'avaient eux-mêmes cru fermement à la résurrection du Sauveur, jamais ils n'eussent cédé à un mort l’honneur de cette guérison, et ils l'eussent tournée à leur propre avantage, d'autant plus que tous les regards se fixaient sur eux.
Mais parce que Pierre voyait tous les esprits troublés et agités, il s'empresse de les rassurer en leur donnant le nom de frères. "Mes frères ", leur dit-il dans son premier discours, sans parler de lui-même; il les avait exclusivement entretenus de Jésus-Christ. " Que toute la maison d'Israël sache donc certainement ". Ici au contraire il ajoute quelques avis. Précédemment il avait attendu l'explosion de leur étonnement et de leurs railleries, et maintenant il parle le premier, parce qu'il connaît leurs oeuvres et qu'il sait que les esprits sont plus traitables. Toutefois on ne peut conclure des premières paroles de l'apôtre que les Juifs avaient agi par ignorance. Et en effet, qui oserait sous ce prétexte les excuser d'avoir demandé la grâce de l'homicide Barabbas, et d'avoir rejeté Jésus que Pilate jugeait digne d'être renvoyé absous, parce qu'ils voulaient le faire mourir? Cependant il leur ouvre comme une voie au repentir et à l'excuse , et leur suggère même un moyen assuré de défense, en disant : En faisant mourir Jésus, vous saviez bien qu'il était. innocent, mais peut-être ignoriez-vous qu'il fût le principe de la vie. C'est ainsi qu'il excuse ses auditeurs du crime de déicide, et même ceux qui en furent lés auteurs. Autrement il eût augmenté leur obstination , s'il se fût répandu en reproches amers. Car reprenez trop sévèrement l’homme qui a commis une faute grave, et il l'aggravera en cherchant à s'excuser.
Remarquez aussi que l'apôtre ne leur dit plus: Vous l'avez tué, vous l'avez crucifié; mais seulement: " vous Pavez fait mourir", amenant ainsi ses auditeurs à un sincère repentir. Si les premiers ont agi par ignorance, à plus forte raison les seconds; et si Dieu leur pardonne, pourrait-il né point pardonner aux autres? Admirez encore la réserve de l'apôtre. Il a dit précédemment: " Toutes ces choses sont arrivées selon le conseil et la prescience de Dieu " ; et ici : " Le Seigneur vient d'accomplir ce qu'il avait fait prédire de Jésus-Christ ". Mais il ne cite aucun fait en témoignage de sa parole, parce que dans toute cause criminelle ce genre de preuve présage le châtiment. " Je donnerai ", dit le Seigneur, " les impies pour le prix de sa sépulture, et les riches pour la récompense de sa mort ". (Isa. LIII, 9.) Et encore : " Le Seigneur a accompli ce qu'il avait fait prédire par la bouche de tous les prophètes, que le Christ devait souffrir ". L'apôtre leur révélait ainsi un grand mystère, puisque ce n'était pas un seul prophète, mais tous les prophètes, qui l'avaient annoncé; et en même temps il leur rappelait que, quoiqu'ils eussent agi par ignorance, rien n'était arrivé que selon la volonté du Seigneur.
Nous voyons donc combien est admirable cette sagesse divine qui fait concourir à ses fins même la malice des pécheurs : " Il a accompli ". Pierre emploie ce terme pour marquer que rien ne manquait aux (24) souffrances du Christ, et déclarer qu'il avait à cet égard accompli les prophéties dans toute leur étendue. Il semble aussi qu'il eût dû leur dire : Ne vous croyez pas innocents de ce déicide, parce qu'il avait été prédit, et que vous avez agi par ignorance. Toutefois ce langage eût été un peu sévère; aussi leur dit-il plus doucement : " Faites donc pénitence ". Et pourquoi? " Afin que tous vos péchés soient effacés ", et ceux que vous avez commis en crucifiant le Sauveur, quoique peut-être votre ignorance puisse en partie vous excuser, et tous les autres dont vous vous êtes rendus coupables. Il ajoute ensuite : " Quand les temps de repos seront venus ". C'était parler obscurément de la résurrection, car le temps véritable du repos est celui que désirait saint Paul, lorsqu'il disait : " Pendant que nous sommes dans ce corps, comme dans une tente, nous gémissons sous son poids ". (II Cor. V, 4.) Enfin, montrant que Dieu est l'auteur de ce repos , l'apôtre poursuit ainsi : " Quand le Seigneur aura envoyé Jésus-Christ qui vous a été annoncé depuis longtemps ". J'observe aussi que Pierre ne dit point : Afin que votre péché soit effacé, mais : " vos péchés " ; et encore qu'il se contente d'insinuer " l'envoi " ou la mission du Christ, sans entrer dans aucune explication. Il ajoute seulement " qu'il faut que le ciel le reçoive ". Mais pourquoi parler comme au futur, et ne pas dire que le ciel l'a reçu? C'est qu'il fait allusion aux prophéties anciennes qui annonçaient que tels étaient les décrets et les conseils divins. Au reste, il omet à dessein la génération éternelle du Verbe , et continue a parler de l'économie de son incarnation. " Moïse a dit à vos pères : le Seigneur vous suscitera un prophète ". Précédemment l'apôtre avait dit : " Jusqu'au jour du rétablissement de toutes choses, jour que Dieu à prédit par la bouche de tous ses saints prophètes, dès le commencement du monde ". Et ici il fait enfin paraître Jésus-Christ lui-même. Mais s'il a fait lui-même plusieurs prédictions, et si nous devons l'écouter, qui nous accuserait d'erreur lorsque nous disons que tout a été prédit par les prophètes?
4. Au reste l'apôtre veut montrer qu'ils ont en effet prédit toutes ces choses; et un examen attentif nous le prouvera, quoique les prophéties ne laissent pas que d'être quelquefois obscures. Pierre ne parlait donc pas un langage nouveau. " Selon ce qui a été prédit ". Ici encore il effraie ses auditeurs, en insinuant que plusieurs prophéties ne sont pas encore accomplies. Comment donc a-t-il pu dire que le Christ " avait accompli tout ce qu'il devait souffrir ? " Il a dit : " Le Christ a accompli ", et non pas . Tout a été accompli, déclarant, par cette manière de parler, que le Christ avait personnellement souffert tout ce qu'il devait souffrir, mais que tout ce qui avait été prédit, comme devant ensuite arriver, n'avait pas encore été accompli. " Le Seigneur Dieu vous suscitera du milieu de vos frères un prophète semblable à moi ". Cette parole ne pouvait que lui concilier la bienveillance de ses auditeurs; et admirez le double caractère d'humilité et d'élévation par lequel il désigne le Christ ! Et, en effet, le Christ est bien grand puisqu'il monte dans les cieux, et en même temps il est bien humble puisqu'il est semblable à Moïse. Au reste, cette ressemblance était alors très-importante.
Mais en même temps le Christ est bien au-dessus de Moïse , " puisque quiconque ne l'écoutera pas sera exterminé ". A cette première preuve de supériorité, l'apôtre en ajoute un grand nombre d'autres, et il en forme comme un imposant ensemble de témoignages. " Dieu le suscitera du milieu de vos frères ". Moïse lui-même a donc fait entendre de graves menaces contre ceux qui ne l'écouteraient pas, et l'apôtre les résume en quelques mots. " Et tous les prophètes ", ajoute-t-il, " depuis Samuel ". Il ne les cite point chacun en particulier, pour ne pas trop allonger son discours, et il les omet à dessein après avoir heureusement allégué le témoignage de Moïse. " Vous êtes ", poursuit-il, " les fils des prophètes, et les enfants de l'alliance que Dieu a faite ". Les enfants " de l'alliance ", c'est-à-dire les héritiers. Et afin d'éloigner jusqu'à la pensée qu'ils lui étaient redevables de ce bienfait, l'apôtre leur rappelle que depuis longtemps ils avaient acquis ce droit. Et il leur prouve ainsi combien le Seigneur les a aimés.
" C'est à vous que Dieu, ressuscitant son Fils, l'a premièrement envoyé ". Il ne dit point simplement : Dieu vous a envoyé son Fils, mais après l'avoir ressuscité, c'est-à-dire après que vous l'avez eu crucifié. Et pour qu'ils n'attribuassent point cet acte de miséricorde au Fils et non au Père, il ajoute : " Afin qu'il vous bénisse ". Mais si le Christ, qui (25) est votre frère , vous bénit, la promesse du Seigneur se réalise. Aussi, loin que vous soyez exclus du nombre de ses enfants, il veut que vous deveniez les maîtres et les chefs de vos frères. C'est pourquoi vous ne devez point-vous considérer comme rejetés et abandonnés de Dieu. " Afin que chacun de vous revienne de son iniquité ". Ainsi ce n'est pas une simple bénédiction , mais une bénédiction pleine et abondante. Eh ! que sera donc cette bénédiction ! Elle sera vraiment grande. Car revenir seulement de ses iniquités, ne suffit pas pour les expier, ni, à plus forte raison, pour obtenir la bénédiction divine. Et en effet, quand celui qui commettait l'injustice, devient vertueux, on ne peut dire qu'il est béni , et il reçoit seulement le pardon de ses fautes.
Mais ces mots . " Semblable à moi " , ne peuvent s'appliquer à Jésus-Christ qu'en qualité de législateur, et autrement ils n'auraient aucun sens. Aussi Moïse ne dit-il pas simplement : "Vous l'écouterez "; mais: " que toute âme qui n'écoutera pas ce prophète , sera exterminée du milieu du peuple ". Au reste ce n'est qu'après les avoir. convaincus de péché, et après leur en avoir offert la rémission avec la promesse dés biens du ciel, que l'apôtre allègue le témoignage de Moïse. Eh ! quelle est la conclusion de ses paroles ? " Jusqu' " au jour du rétablissement de toutes choses ". Ainsi il leur cite Moïse comme les engageant à écouter tout ce que Jésus-Christ leur dira, et les y invitant sous les plus graves menaces. Oui, ces menaces sont terribles, et c'est pourquoi il faut lui obéir. Et maintenant que signifient ces mots : " Fils des prophètes, et enfants de l'alliance? " Ils signifient héritiers et successeurs. Si vous êtes les fils du père de famille, pourquoi donc ne considérez-vous votre patrimoine que comme un bien étranger? Vous avez sans doute commis un grand crime, mais vous pouvez en obtenir le pardon.
Que ces paroles sont consolantes ! Et puis il ajoute ; " Dieu vous a envoyé son Fils pour " vous bénir ". Il ne dit pas; pour vous sauver; mais: pour, vous bénir, ce qui est bien plus excellent; et il montre ainsi que Jésus crucifié bénira ceux mêmes qui l'ont attaché à la croix. Imitons-le donc, et rejetons toute pensée de sang et d'inimitié. Il ne suffit pas de ne point se venger; car la vengeance était défendue par la loi ancienne; mais il faut nous conduire envers ceux qui nous ont fait tort comme envers de véritables amis, et les aimer comme nous-mêmes. Nous serons ainsi les imitateurs et les disciples de ce Jésus qui est mort sur la croix, et qui n'a rien épargné pour le salut de ses bourreaux, jusqu'à leur envoyer ses apôtres. D'ailleurs ne méritons-nous pas souvent l'injustice qu'on nous fait éprouver? Mais à l'égard de Jésus-Christ la conduite des Juifs fut aussi impie qu'injuste, car ils crucifièrent leur bienfaiteur, l'homme qui jamais ne leur avait fait de mal. Quel fut donc leur motif? Dites-le moi. L'orgueil et la vanité. Et cependant Jésus-Christ les honorait dans toute circonstance. Comment? Rappelez-vous ces paroles : " Les scribes et les pharisiens sont assis sur la chaire de Moïse, faites donc tout ce qu'ils vous disent, mais ne faites pas ce qu'ils font ". Et encore : " Allez, et montrez-vous au prêtre ". (Matth. XXIII, II, III, 8, 4.) C'est ainsi que Jésus, pouvant perdre ses ennemis , leur offrait le salut, et à son exemple soyons amis de tous, et réservons pour le démon seul tout sentiment de haine et d'inimitié.
5. Mais voulez-vous aimer facilement vos frères? évitez le serment et la colère. Car nous ne saurions haïr celui contre lequel nous ne nous permettrons pas même un mouvement de colère. Or puisque le serment en est la cause la plus ordinaire, ne jurez plus , et vous aurez comme coupé les ailes à la colère. On peut dire aussi que le serment et la colère sont le vent qui enfle la voile; mais s'il ne souffle pas, carguez la voile; il ne sert de rien de la tenir déployée. Oui, supprimons les cris et les jurements , et nous aurons comme coupé le nerf de la colère. Si vous en doutez , essayez, et l'expérience vous convaincra qu'il en est ainsi. Je propose cet accord à l'homme lé plus irascible ; qu'il s'abstienne de jurer, et de mon côté je ne lui parlerai plus de pratiquer la douceur chrétienne. Tout sera parfait, car il n'y aura plus ni serment, ni parjure.
Au reste, vous ne savez pas dans quelles difficultés vous vous engagez. Et en effet, le serment est une chaîne qui vous enlace de toutes parts, en sorte qu'il vous faut faire les plus grands efforts pour arracher votre âme à un péril inévitable. Mais si vous n'y réussissez pas, vous vous abandonnez aussitôt à la douleur, aux disputes et aux imprécations. Encore (26) toute cette colère s'échappe-t-elle en pure perte ! C'est pourquoi ordonnez et menacez, mais gardez-vous d'y ajouter le serment. Car vous pourrez alors, et à voire gré, revenir sur vos actes et sur vos paroles. D'ailleurs je né veux aujourd'hui que vous parler avec beaucoup de douceur, puisque votre bienveillante attention me prouve que déjà vous vous êtes en grande partie corrigés. Je me bornerai donc à vous rappeler quelles circonstances ont donné lieu au serment, et l'ont propagé parmi les hommes. Le récit de son origine et celui des temps et des personnages au milieu desquels il s'est produit pour la première fois vous sera un témoignage de ma reconnaissance. L'homme vertueux n'est point étranger au langage d'une saine philosophie, et l'homme vicieux n'est point digne de l'entendre.
Dès les premiers siècles, Abraham conclut plusieurs traités, immola des victimes et offrit des sacrifices; mais il ne prononça aucun serinent. Quelles en furent donc la cause et l'occasion ? La malice toujours croissante des hommes, l'oubli complet de toute notion de justice, et les progrès de l'idolâtrie. Alors donc, et alors seulement les hommes, étant devenus irréligieux, commencèrent à prendre Dieu à témoin de leurs paroles. Et en effet qu'est-ce que le serment? Une garantie qu'on donne de sa sincérité, quand la corruption des moeurs ôte toute confiance. Ainsi le premier reproche que mérite celui qui fait un serment est d'être si peu sincère qu'on ne saurait croire à sa parole sans une garantie , et même la plus grande qu'il puisse offrir. Car c'est parce qu'on le juge indigne de la moindre confiance, que l'on repousse toute garantie qui viendrait des hommes, et que l'on exige celle de Dieu. En second lieu, celui qui requiert le serment, n'est pas moins coupable, s'il l'exige dans toutes les affaires, et s'il refuse tout autre mode de transaction.
O démence, honte et folie ! ô homme, toi qui n'es qu'un ver de terre, cendre et poussière, tu appelles le Seigneur en témoignage de ta parole, et tu le forces à devenir ta caution ! Mais si une querelle s'élevait parmi vos esclaves, et si dans le feu de la dispute l'un d'eux osait appeler son maître en garantie de sa parole; pour toute réponse vous le feriez châtier sévèrement, et vous lui apprendriez ainsi à ne point se jouer de votre autorité. Bien plus, supposons qu'au lieu de son maître, cet esclave invoquât le témoignage d'un bomme vénérable , celui-ci ne s'en tiendrait-il pas offensé? Mais je ne demande point le serment, me direz-vous. Très-bien; cessez donc de l'exiger; et quand on vous dira : Voulez-vous un tel pour caution, refusez-vous y absolument. Quoi ! faut-il que je perde mon bien ? Je ne dis point cela, et, je me plains seulement de l'offense que vous faites à Dieu. C'est pourquoi celui qui exige le serment est certainement plus coupable que celui qui le prête; mais je n'absous point celui qui jure sans en être requis.
Une conduite bien plus criminelle est celle de ces hommes qui jurent pour une obole, pour un rien, souvent même pour une chose injuste. Encore du moins si l'on ne s'exposait point au parjure. Car dans ce cas, il y a un grave désordre, et il faut en faire retomber la responsabilité sur celui qui a reçu le serment et sur celui qui l'a prêté. Mais que de choses me direz-vous, sont douteuses et inconnues ! Vous devez alors n'agir qu'avec beaucoup de réserve, et si vous êtes imprudent, ne blâmez que,vous seul. Au reste, il vous serait plus avantageux de souffrir ce dommage que tout autre. Car , lorsque vous appelez à serment votre débiteur, que vous proposez-vous? de l'entraîner à un parjure? Mais ce serait une véritable démence, et le châtiment en retomberait sur votre tête; il vaudrait mieux pour vous perdre votre fortune, qu'exposer ainsi le salut de votre frère, risquer le vôtre et offenser le Seigneur. Une telle conduite dénoterait une grande insensibilité de coeur, et une profonde impiété.
Mais j'espère, me direz-vous, que cet homme gardera son serment. Pourquoi donc ne le croiriez-vous pas sur sa parole? C'est que plusieurs craignent de violer un serment, et se font un jeu d'une simple promesse. Erreur, erreur, ô mon frère ! car celui qui s'est accoutumé à ravir le bien ou la réputation du prochain, ne respectera pas un serment, et celui qui s'effraie d'un parjure, s'effraiera bien plus encore d'une injustice. Mais il ne s'y résout qu'avec peine. — Il mérite donc que vous le traitiez avec bonté. Au reste, oublions un instant cette coutume d'exiger le serment dans toutes les transactions et affaires civiles, et portons la question sur le terrain des moeurs privées : Ici, vous ne pouvez alléguer aucune excuse, car vous jurez, et vous vous parjurez (27) souvent pour une valeur de dix oboles. Mais parce que Dieu ne lance pas sa foudre et ne nous écrase pas, nous continuons à le blasphémer; et dans quelles circonstances? A propos d'un panier de légumes, d'une paire de souliers, ou d'une modique somme d'argent.
Eh quoi ! si Dieu ne nous punit pas sur-le-champ, croyons-nous ne pas commettre de péché ? Erreur ! ce délai de sa vengeance ne prouve qu'une chose, la miséricorde du Seigneur, et nullement notre vertu. Pourquoi donc ne jurez-vous point par la vie de votre enfant, ou par, la vôtre? Et pourquoi ne dites-vous pas : Si je manque à ma parole, que je sois livré aux mains du bourreau? Mais vous craignez de proférer un,pareil serment, et à vos yeux, Dieu est moins que vos membres et que votre tête. Prononcez du moins quelque, imprécation contre vous-mêmes. Mais Jésus-Christ a porté à notre égard la bonté jusqu'à nous défendre de jurer par notre tête; et nous, au contraire, nous poussons la témérité jusqu'à profaner la gloire de Dieu, et attester son saint nom sous le plus frivole prétexte. Vous ne savez donc pas ce qu'est Dieu, et quelle bouche est digne de l'invoquer? S'agit-il d'un homme illustre par ses vertus, nous disons : Purifiez vos lèvres et louez-le ensuite; mais nous prononçons à la légère et sans aucun respect le nom adorable du Seigneur, ce nom qui est au-dessus de tout nom, qui est admirable sur toute la terre, et que les démons eux-mêmes n'entendent qu'avec frémissement.
6. O détestable coutume qui nous fait mépriser le nom du Seigneur ! Certes, si vous forciez votre débiteur à jurer dans le lieu saint, vous vous croiriez coupable de sacrilège. Mais qui vous inspirerait cette horreur? L'usage qui est contraire à de pareils serments, tandis que ce même usage les autorise en tout autre lieu. Eh quoi ! est-il donc permis de prononcer en vain le saint nom de Dieu ? Les Juifs l'entouraient d'un tel respect qu'ils l'écrivaient sur une lame d'or, et que le grand prêtre seul la portait sur le front. Nous, au contraire, nous le proférons presque à chaque instant avec une coupable légèreté. Si dans l'ancienne loi il était interdit de prononcer même le nom de Dieu, n'est-ce pas, je vous le demande, une étrange audace et un véritable délire que de l'appeler en témoignage de notre parole? Toute perte devrait nous paraître préférable à un tel blasphème. Je vous le répète donc, et je vous adjure de ne pas l'oublier. Bannissez le serment de toutes vos transactions civiles ou commerciales, et amenez-moi tous les désobéissants. Oui, je vous le dis et je vous le recommande en présence de tout le clergé de cette ville, il n'est permis à personne de jurer, soit en prenant en vain le nom de Dieu, soit de toute autre manière.
Si quelqu'un viole cette défense, qu'on me le dénonce, quel qu'il soit. Vous n'êtes que des enfants, et il faut que je vous traite comme des enfants. Mais qu'il n'en soit pas ainsi ! car je rougirais pour vous si vous aviez encore besoin d'être menés la verge à la main. Oseriez-vous, n'étant que catéchumène , vous approcher de la table sainte? Et ce qui est bien plus grave encore , vous ne craignez point, après votre baptême, de vous asseoir à cette table, dont tous les prêtres n'approchent pas, et de vous permettre ensuite de criminels jurements. Certes, vous n'oseriez, au sortir de ce lieu saint, frapper votre enfant, et vous n'avez ni honte, ni crainte de jurer après avoir communié! Amenez-moi les coupables; j'en ferai bonne justice, et je les renverrai contents et satisfaits. Au reste, faites ce que vous voudrez; pour moi, je vous intime ce commandement : Ne jurez point. Eh ! comment espérer encore que l'on sera sauvé si l'on transgresse ainsi toutes les lois divines? Les contrats et les actes de commerce ne sont-ils donc faits que pour la perte de votre âme? Et pouvez-vous gagner autant que vous perdrez ?
Celui que vous avez appelé à serment se parjure-t-il? Vous perdez son âme et la vôtre. — Mais il remplira son serment. — Vous n'en avez pas moins donné la mort à son âme, en le forçant de transgresser un précepte divin. Corrigeons-nous donc de cette criminelle coutume, et bannissons le serment de la place publique, des boutiques, et en général de toutes nos transactions. Nous sommes, assurés d'en retirer le plus grand fruit. Car ne pensez pas avancer vos affaires en transgressant la loi divine. Mais personne, me direz-vous, ne veut me croire sur parole, et l'on m'oblige à mille serments. Telle est l'objection qui m'est faite souvent; et moi je vous réponds que vous êtes coupables de jurer ainsi avec tant de facilité. Car s'il en était autrement et si l'on savait bien que jamais vous ne vous permettez de jurer, je vous assure qu'on aurait plus de confiance en votre parole qu'aux serments multipliés de mille autres. Moi, je ne jure point, et cependant vous me croyez de préférence à ceux qui ont toujours te serment à la bouche.
Mais, m'objecterez-vous, vous êtes prince et évêque. Sans doute et même quelque chose de plus. Car, répondez-moi en toute franchise : , Si j'avais la criminelle habitude de jurer en toute circonstance, respecteriez-vous beaucoup ma dignité? Nullement. Ma, dignité est donc en dehors de la question. Et maintenant, je vous le demande, que gagnez-vous à jurer ainsi? L'apôtre savait endurer la faim; et à son exemple, vous devriez préférer la pauvreté à cette criminelle violation de la loi divine. Vous restez incrédule : eh bien ! ne néglige aucun moyen, et souffrez même, s'il le faut, pour, vous corriger; est-ce que Dieu ne vous en récompensera pas? Et Celui qui nourrit chaque jour les parjures et les blasphémateurs, vous laisserait-il mourir de faim parce que vous auriez obéi à sa parole?
O vous donc, qui êtes ici réunis, prenez tous l'engagement de ne plus jurer, et déjà célèbres par votre foi, distinguez-vous encore par là des autres églises de la.Grèce, et même de tous les autres peuples. Ce sera un sceau céleste qui nous désignera en tous lieux comme le royal troupeau de Jésus-Christ. Notre langage et nos paroles nous feront distinguer des autres fidèles comme un accent étranger fait reconnaître un barbare d'avec un grec. Eh ! dites-moi, qui distingue les perroquets des autres oiseaux? N'est-ce pas leur aptitude à parler ? Et de même, comme autrefois les apôtres, nous nous ferons connaître à notre parole, si nos entretiens sont tout angéliques. Lorsqu'on vous dira : Prêtez serment; répondez : Jésus-Christ le défend et je ne le prêterai pas. C'en sera assez pour vous affermir dans toutes les vertus chrétiennes, vous ouvrir les voies de la piété, vous initier à la véritable philosophie, et vous faciliter l'exercice des moyens de salut. Soyons fidèles à observer ces règles, et nous obtiendrons les biens du temps.et ceux de l'éternité, par la grâce et la miséricorde de Notre-Seigneur Jésus-Christ, à qui soient, avec le Père et l'Esprit-Saint, la gloire, l'honneur et l'empire, maintenant et toujours, et dans les siècles des siècles ! Ainsi soit-il.
Traduit par M. l'abbé DUCHASSAING.