St. John Chrysostom,
Homilies on the Acts of the Apostles,
Bright Tuesday
Acts
II. 14
You
men of Judea, and all you that dwell at Jerusalem, be this known unto you, and
hearken to my words.
[He
men of Judea, and all you that dwell at Jerusalem,] whom the writer above
described as strangers. Here he directs his discourse to those others, the
mockers, and while he seems to reason with those, he sets these right. For
indeed it was divinely ordered that some mocked, that he might have a
starting-point for his defence, and by means of that defence, might teach. [And
all you that dwell in Jerusalem.] It seems they accounted it a high encomium to
dwell in Jerusalem too. Be this, says he, known unto you, and hearken unto my
words. In the first instance he made them more disposed to attend to him. For
not as you suppose, says he, are these drunken. Do you observe the mildness of
his defence? Acts 2:15 Although having the greater part of the people on his
side, he reasons with those others gently; first he removes the evil surmise,
and then he establishes his apology. On this account, therefore, he does not
say, as you mock, or, as you deride, but, as you suppose; wishing to make it
appear that they had not said this in earnest, and for the present taxing them
with ignorance rather than with malice. For these are not drunken, as you
suppose, seeing it is but the third hour of the day. And why this? Is it not
possible at the third hour to be drunken? But he did not insist upon this to
the letter; for there was nothing of the kind about them; the others said it
only in mockery. Hence we learn that on unessential points one must not spend
many words. And besides, the sequel is enough to bear him out on this point: so
now the discourse is for all in common. But this is that which was spoken by
the prophet Joel, And it shall come to pass in the last days, says the Lord
God. (v. 16, 17. Joel 2:28.) Nowhere as yet the name of Christ, nor His
promises but the promise is that of the Father. Observe the wisdom: observe the
considerate forbearance: (συγκατάβασιν.) He did not pass on to speak at once of the things
relating to Christ; that He had promised this after His Crucifixion; truly that
would have been to upset all. And yet, you will say, here was sufficient to
prove His divinity. True, it was, if believed (and the very point was that it
should be believed); but if not believed, it would have caused them to be
stoned. And I will pour out of My Spirit upon all flesh. He offers even to them
excellent hopes, if they would have them. And so far, he does not leave it to
be regarded as the exclusive advantage of himself and his company; which would
have made them be looked upon with an evil eye; thus cutting off all envious
feeling. And your sons shall prophesy. And yet, he says, not yours this
achievement, this distinction; the gift has passed over to your children.
Himself and his company he calls their sons, and those [whom he is addressing]
he calls his and their fathers. And your young men shall see visions, and your
old men shall dream dreams; and on My servants and on My handmaidens I will
pour out in those days of My Spirit; and they shall prophesy. So far he shows
that he and his have found favor, in that they had received (καταξιωθέντας) [the
Spirit]; not so they whom he is addressing; for that they had crucified [the
Lord]. So Christ also, willing to mitigate their wrath, said, By whom do your
sons cast out devils? Matthew 12:27 He did not say, My disciples; for indeed it
seemed a flattering mode of expression. And so Peter also did not say, 'They
are not drunk, but speak by the Spirit.' but he takes refuge with the prophet,
and under shelter of him, so speaks. As for the accusation [of drunkenness], he
cleared himself of that by his own assertion; but for the grace, he fetches the
prophet as witness. I will pour out of My Spirit upon all flesh. [And your
sons, etc.] To some the grace was imparted through dreams, to others it was
openly poured forth. For indeed by dreams the prophets saw, and received
revelations.
Then
he goes on with the prophecy, which has in it also something terrible. And I
will show wonders in heaven above, and signs [in the earth beneath]. Acts 2:19
In these words he speaks both of the judgment to come, and of the taking of
Jerusalem. Blood and fire, and vapor of smoke. Observe how he describes the
capture. The sun shall be turned into darkness, and the moon into blood. Acts
2:20 This results from the (διαθέσεως) internal affection of the sufferers. It is
said, indeed, that many such phenomena actually did occur in the sky, as
Josephus attests. At the same time the Apostle strikes fear into them, by
reminding them of the darkness which had lately occurred, and leading them to
expect things to come. Before that great and notable day of the Lord come. For
be not confident, he means to say, because at present you sin with impunity.
For these things are the prelude of a certain great and dreadful day. Do you
see how he made their souls to quake and melt within them, and turned their
laughter into pleading for acquittal? For if these things are the prelude of
that day, it follows that the extreme of danger is impending. But what next? He
again lets them take breath, adding, And it shall come to pass, that whosoever
shall call upon the name of the Lord, shall be saved. Romans 10:13 This is said
concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal
this.
Well,
let us look over again what has been said. It is well managed, that as against
men laughing and mocking, he starts up and begins with, Be this known unto you
all and hearken unto my words. But he begins by saying, You men of Judea. By
the expression ᾿ Ιουδαἵοι, I take him to mean those that lived in Judea.—
And, if you please, let us compare those expressions in the Gospel, that you
may learn what a sudden change has taken place in Peter. A damsel, it is
written, came out unto him, saying, Thou also wast with Jesus of Nazareth. And,
says he, I know not the Man. And being again questioned, he began to curse and
to swear. Matthew 26:69-72 But see here his boldness, and his great freedom of
speech.— He did not praise those who had said, We do hear them speak in our
tongues the wonderful works of God; but by his severity towards those others,
he made these more earnest, and at the same time his address is clear from all
appearance of adulation. And it is well to remark, on all occasions, however
the Apostles may condescend to the level of their hearers (συγκατάβασις),
their language is clear from all appearance both of adulation and of insolence:
which is a difficult point to manage.
Now
that these things should have occurred at the third hour, was not without
cause. For the brightness of this fire is shown at the very time when people
are not engaged in their works, nor at dinner; when it is bright day, when all
are in the market-place. Do you observe also the freedom which fills his
speech? And hearken to my words. And he added nothing, but, This, says he, is
that which was spoken by the prophet Joel; And it shall come to pass in the
last days. He shows, in fact, that the consummation is near at hand, and the
words, In the last days, have a kind of emphasis. [I will pour out, etc.] And
then, that he may not seem to limit the privilege to the sons only, he
subjoins, And your old men shall dream dreams. Mark the sequence. First sons;
just as David said, Instead of your fathers, were begotten your sons. Psalm
45:17 And again Malachi; They shall turn the hearts of the fathers to the
children. And on my handmaidens, and on my servants. Malachi 4:6 This also is a
token of excellence, for we have become His servants, by being freed from sin.
And great is the gift, since the grace passes over to the other sex also, not
as of old, it was limited to just one or two individuals, as Deborah and
Huldah. He did not say that it was the Holy Ghost, neither did he expound the
words of the prophet; but he merely brings in the prophecy to fight its own
battle. As yet also he has said nothing about Judas; and yet it was known to
all what a doom and punishment he had undergone; for nothing was more forcible
than to argue with them from prophecy: this was more forcible even than facts.
For when Christ performed miracles, they often contradicted Him. But when
Christ brought forward the prophet, saying, The Lord said unto my Lord, Sit on
my right hand, they were silent, and no man, we read, was able to answer Him a
word. Psalm 90:1 And on all occasions He Himself also appealed to the
Scriptures; for instance, If he called them gods to whom the word of God came.
John 10:35 And in many places one may find this. On this account here also
Peter says, I will pour out of my spirit upon all flesh; that is, upon the
Gentiles also. But he does not yet reveal this, nor give interpretations;
indeed, it was better not to do so (as also this obscure saying, I will show
wonders in heaven above, put them the more in fear because it was obscure.) And
it would have been more an offense, had it been interpreted from the very
first. Then besides, even as plain, he passes over it, wishing to make them
regard it as such. But after all, he does interpret to them anon, when he
discourses to them upon the resurrection, and after he has paved the way by his
discourse. (infra v. 39.) For since the good things were not sufficient to
allure them, [it is added, And I will show wonders, etc.]. Yet this has never
been fulfilled. For none escaped then [in that former judgment], but now the
faithful did escape, in Vespasian's time. And this it is that the Lord speaks
of, Except those days had been shortened, not all flesh should be saved.—
[Blood, and fire, and vapor of smoke.] Matthew 24:22 The worst to come first;
namely, the inhabitants to be taken, and then the city to be razed and burnt.
Then he dwelt upon the metaphor, bringing before the eyes of the hearers the
overthrow and the taking. The sun shall be turned into darkness, and the moon
into blood. What means, the moon turned into blood? It denotes the excess of
the slaughter. The language is fraught with helpless dismay. (supra p. 32.) And
it shall come to pass, every one who shall call upon the name of the Lord shall
be saved. Every one, he says: though he be priest (but he does not vet reveal
the meaning), though bond, though free. For there is no male nor female in
Christ Jesus, no bond, no free. Galatians 3:28 Well may it be so, for all these
are but shadow. For if in king's palaces there is no high-born nor low-born,
but each appears according to his deeds; and in art, each is shown by his
works; much more in that school of wisdom (φιλοσοφια). Every one who shall
invoke. Invoke: not any how, for it is written, Not every one that says unto
Me, Lord, Lord: but with (διαθέσεως) inward earnest affection, with a life more
than commonly good, with the confidence which is meet. Thus far, however, he
makes the discourse light, by introducing that which relates to faith, and that
terrible which relates to the punishment. For in the invocation is the
salvation.
What,
I pray you, is this you say? Do you talk of salvation for them after the Cross?
Bear with me a little. Great is the mercy of God. And this very fact does, no
less than the resurrection, prove him to be God, yea, no less than His
miracles— the fact that He calls these to Him. For surpassing goodness is,
above all things, peculiarly God's own. Therefore also He says, None is good
save one, that is, God. Luke 18:19 Only let us not take this goodness for an
occasion of negligence. For He also punishes as God. In fact, the very
punishments here spoken of, He brought them to pass, even He who said, Every
one who shall call on the name of the Lord, shall be saved. I speak of the fate
of Jerusalem; that intolerable punishment: of which I will tell you some few of
the particulars, useful to us in our contest, both with the Marcionites and
many other heretics. For, since they distinguish between Christ a good God, and
that evil God [of the Old Testament], let us see who it was that effected these
things. The evil God, taking vengeance for Christ? Or not so? How then alien to
Him? But was it the good God? Nay, but it is demonstrated that both the Father
and the Son did these things. The Father in many places; for instance, when He
says in the parable of the vineyard, [He will miserably destroy those wicked
husbandmen Matthew 21:41; again in the parable of the marriage feast, the King
is said] to send His armies Matthew 22:7: and the Son, when He says, But those
Mine enemies, which would not that I should reign over them, bring hither, and
slay them before Me. Luke 19:27 * * *. And they sent, saying, We will not have
You to reign over us. Would you like then to hear the things which actually
came to pass? Moreover, Christ Himself also speaks of the future tribulations,
than which never any thing more dreadful came to pass; never any thing more
ruthless, my beloved, than the deeds then done! And He Himself declared it. For
what could you wish to see more grievous than these? * * *— probed them with
their daggers! — * * * But shall I relate to you the shocking case of the
woman, that tragic tale? * * * (Joseph. B. J. vi. 3. 4.) Did not the actual
events cast all misery into the shade? But shall I tell you of famines and
pestilences? One might speak of horrors without number: nature was unknown; law
unknown; they outdid wild beasts in ferocity. True, these miseries came by the
fate of wars; but because God, because Christ so willed it to be. These facts
will apply both against the Marcionites and against those who do not believe
that there is a hell: for they are sufficient to silence their impudence. Are
not these calamities more severe than the Babylonian? Are not these sufferings
more grievous than the famines of that time? Yes, for [never was the like from
the beginning of the world] no, nor ever shall be such. Matthew 24:21 And this
was Christ's own declaration. In what sense then, think ye, is it said that
Christ remitted them their sin? Perhaps it seems a commonplace question: but do
ye solve it.— It is not possible to show anywhere, even in fiction, any thing
like what the reality was here. And had it been a Christian that wrote this
history, the matter might be regarded with suspicion: but if he was a Jew, and
a Jewish zealot, and after the Gospel, how can the meaning of the facts be
otherwise than palpable to all men? For you will see the man, how, everywhere,
he always extols the concerns of the Jews.— There is therefore a hell, O man! And
God is good.— Aye, did you shudder at hearing these horrors? But these, which
take place here, are nothing in comparison with what shall be in that world.
Once more I am compelled to seem harsh, disagreeable, stern. But what can I do?
I am set to this: just as a severe schoolmaster is set to be hated by his
scholars: so are we. For would it not be strange indeed, that, while those who
have a certain post assigned them by kings do that which is appointed them,
however disagreeable the task may be, we, for fear of your censure, should
leave our appointed task undone? Another has a different work. Of you, many
have it for their work, to show mercy, to act humanely, to be pleasant and
agreeable to the persons to whom you are benefactors. But to those to whom we
do good, we seem stern and severe, troublesome and disagreeable. For we do
good, not by the pleasure we give, but by the pain we inflict. So it is also
with the physician: though he indeed is not excessively disagreeable, for the
benefit afforded by his art is had immediately; ours hereafter. So again the
magistrate is odious to the disorderly and seditious; so the legislator is
vexatious to them for whom he makes laws. But not so he that invites to
enjoyment, not so he that prepares public festivities and entertainments, and
puts all the people in garlands: no, these are men that win acceptance,
feasting, as they do, whole cities with all sorts of spectacles; contributing
largely, bearing all the cost. And therefore those whom they have treated,
requite them for these enjoyments with words of welcome and benediction, with
hanging (παραπετάσματα) of tapestries, and a blaze of lamps, and with
wreaths, and boughs, and brilliant garments. Whereas, at the sight of the
physician, the sick become sad and downcast: at sight of the magistrate, the
rioters become subdued: no running riot then, no gambolling, except when he
also goes over into their ranks. Let us see, then, which render the best
service to their cities; those who provide these festivities, and banquetings,
and expensive entertainments, and manifold rejoicings; or those who restrain
all those doings, bearing before them stocks, scourges, executioners, dreaded
soldiers, and a voice fraught with much terror: and issuing orders, and making
men hang down their heads, and with the rod dispersing the idlers in the
market-place. Let us see, I say; these are the disagreeable, those the beloved:
let us see where the gain rests. (λήλει.) What comes then of your pleasure-givers? A
kind of frigid enjoyment, lasting till the evening, and tomorrow vanished;
mirth ungoverned, words unseemly and dissolute. And what of these? Awe,
sobriety, subdued thoughts; reasonableness of mind, an end of idleness; a curb
on the passions within; a wall of defence, next to God, against assailants from
without. It is by means of these we have each our property but by those ruinous
festivities we dissipate it. Robbers indeed have not invaded it, but vainglory
together with pleasure acts the part of robber. Each sees the robber carrying
off everything before his eyes, and is delighted at it! A new fashion of
robbery, this, to induce people to be glad when one is plundering them! On the
other part, there is nothing of the kind: but God, as the common Father, has
secured us as by a wall against all [depredators], both seen and unseen. For,
Take heed, says He, that you do not your alms before men. Matthew 6:1 The soul
learns from the one, [excess; from the other] to flee injustice. For injustice
consists not merely in grasping at more wealth than belongs to us, but in
giving to the belly more than its needful sustenance, in carrying mirth beyond
its proper bounds, and causing it to run into frantic excesses. From the one,
it learns sobriety; from the other, unchastity. For it is unchastity, not merely
to have carnal intercourse with women, but even to look upon a woman with
unchaste eyes. From the one, it learns modesty; from the other, conceited
self-importance. For, All things, says the Apostle, are lawful for me, but not
all things expedient. 1 Corinthians 6:12 From the one, decent behavior; from
the other unseemliness. For, as to the doings in the theatres, I pass these.
But to let you see that it is not even a pleasure either, but a grief, show me,
but a single day after the festival, both those who spent their money in giving
it, and those who were feasted with spectacles: and you shall see them all
looking dejected enough, but most of all him, your (ἔ κεἵνον) famous
man that has spent his money for it. And this is but fair: for, the day before,
he delighted the common man, and the common man indeed was in high good humor
and enjoyment, and rejoiced indeed in the splendid garment, but then not having
the use of it, and seeing himself stripped of it, he was grieved and annoyed;
and wanted to be the great man, seeing even his own enjoyment to be small
compared with his. Therefore, the day after, they change places, and now he,
the great man, gets the larger share in the dejection.
Now
if in worldly matters, amusements are attended with such dissatisfaction, while
disagreeable things are so beneficial, much more does this hold in things
spiritual. Why is it that no one quarrels with the laws, but on the contrary
all account that matter a common benefit? For indeed not strangers from some
other quarter, nor enemies of those for whom the laws are made, came and made
these orders, but the citizens themselves, their patrons, their benefactors:
and this very thing, the making of laws, is a token of beneficence and
good-will. And yet the laws are full of punishment and restraint, and there is
no such thing as law without penalty and coercion. Then is it not unreasonable,
that while the expositors of those laws are called deliverers, benefactors, and
patrons, we are considered troublesome and vexatious if we speak of the laws of
God? When we discourse about hell, then we bring forward those laws: just as in
the affairs of the world, people urge the laws of murder, highway robbery, and
the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten
Son of God Himself. Let him that has no mercy, He says, be punished Matthew
18:23; for such is the import of the parable. Let him that remembers injuries,
pay the last penalty. Let him that is angry without cause, be cast into the
fire. Let him that reviles, receive his due in hell. If you think these laws
which you hear strange, be not amazed. For if Christ was not intended to make
new laws, why did He come? Those other laws are manifest to us; we know that
the murderer and adulterer ought to be punished. If then we were meant only to
be told the same things over again, where was the need of a heavenly Teacher?
Therefore He does not say, Let the adulterer be punished, but, whoso looks on
with unchaste eyes. And where, and when, the man will receive punishment, He
there tells us. And not in fine public monuments, nor yet somewhere out of
sight, did He deposit His laws; not pillars of brass did He raise up, and
engrave letters thereon, but twelve souls raised He up for us, the souls of the
Apostles, and in their minds has He by the Spirit inscribed this writing. This
cite we to you. If this was authorized to Jews, that none might take refuge in
the plea of ignorance, much more is it to us. But should any say, I do not
hear, therefore have no guilt, on this very score he is most liable to
punishment. For, were there no teacher, it would be possible to take refuge in
this plea; but if there be, it is no longer possible. Thus see how, speaking of
Jews, the Lord deprives them of all excuse; If I had not come and spoken unto
them, they had not had sin: John 15:22: and Paul again, But I say, have they
not heard? Nay, but into all the earth went forth their sound. Romans 10:18 For
then there is excuse, when there is none to tell the man; but when the watchman
sits there, having this as the business of his life, there is excuse no longer.
Nay, rather, it was the will of Christ, not that we should look only upon these
written pillars, but that we should ourselves be such. But since we have made
ourselves unworthy of the writing, at least let us look to those. For just as
the pillars threaten others, but are not themselves obnoxious to punishment,
nor yet the laws, even so the blessed Apostles. And observe; not in one place
only stands this pillar, but its writing is carried round about in all the
world. Whether you go among the Indians, you shall hear this: whether into
Spain, or to the very ends of the earth, there is none without the hearing,
except it be of his own neglect. Then be not offended, but give heed to the
things spoken, that you may be able to lay hold upon the works of virtue, and
attain unto the eternal blessings in Christ Jesus our Lord, with Whom to the
Father and Holy Ghost together be glory, power, honor, now and ever, world
without end. Amen.
