St. John Chrysostom,
Homilies on the Acts of the Apostles,
Bright Friday
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.
