St. John Chrysostom
Homily 15 on the Acts of the Apostles
3. Monday after Pasha (Acts VI. 7-8; 7.47-60)
Acts VI. 8
And Stephen, full of faith and power, did great
wonders and miracles among the people.
See how even among the seven one was preëminent, and
won the first prize. For though the ordination was common to him and them, yet
he drew upon himself greater grace. And observe, how he wrought no (signs and
wonders) before this time, but only when he became publicly known; to show that
grace alone is not sufficient, but there must be ordination also; so that there
was a further access of the Spirit. For if they were full of the Spirit, it was
of that which is from the Laver of Baptism. Then there arose certain of them of
the synagogue.
It is with reference to those that he says, Living.
But thrust him from them, and in their hearts turned back to Egypt— the place
where they groaned, where they cried, whence they called upon God. And said
unto Aaron, Make us gods which shall go before us. Acts 7:40 O the folly! Make,
say they; that they may go before us. Whither? Into Egypt. See how hard they
were to tear away from the customs of Egypt! What do you say? What, not wait
for him that brought you out, but flee the benefit, and deny the Benefactor?
And mark how insulting they are: For as for this Moses, they say:— which
brought us out of the land of Egypt nowhere the name of God: instead of that,
they ascribed all to Moses. Where they ought to give thanks (to God), they
bring Moses forward: where it was, to do as the Law bade them, they no longer
make account of Moses. We know not what has become of him. And yet he told them
that he was going up to receive the Law: and they had not patience to wait
forty days. Make us gods— they did not say, a God.— And yet one may well wonder
at this, that they do not even know.— And they made a calf in those days, and
offered sacrifices unto the idol, and rejoiced in the works of their own hands
Acts 7:41: for which they ought to have hid their faces. What wonder that you
know not Christ, seeing ye knew not Moses, and God Who was manifested by such
wonders? But they not only knew Him not: they also insulted in another way, by
their idol making. Then God turned, and gave them up to worship the host of
heaven Acts 7:42 Hence these same customs date their origin, hence the
sacrifices: they were themselves the first that made sacrifices to their idols!
For that is why it is marked, They made a calf in Horeb, and offered sacrifices
to the idol: seeing that, before this the name of sacrifice is nowhere
mentioned, but only lively ordinances, and lively oracles. And rejoiced— that
is the reason for the feasts. Exodus 32:5-6 As it is written in the Book of the
Prophets— and observe, he does not cite the text without a purpose, but shows
by it that there is no need of sacrifices; saying: Did ye offer slain beasts
and sacrifice to Me?— He lays an emphasis on this word (to Me?). You cannot say
that it was from sacrificing to Me, that you proceeded to sacrifice to them:—
by the space of forty years: and this too, in the wilderness, where He had most
signally shown Himself their Protector. Yea, you took up the tabernacle of
Moloch, and the star of your god Remphan: images which you made to worship
them. The cause of sacrifices! And I will carry you away beyond Babylon. Acts
7:43 Even the captivity, an impeachment of their wickedness! But a Tabernacle,
say you, there was (the Tabernacle) 'of Witness.' Acts 7:44 (Yes,) this is why
it was: that they should have God for Witness: this was all. According to the
fashion, it says, that was shown you on the mount: so that on the mount was the
Original. And this Tabernacle, moreover, in the wilderness, was carried about,
and not locally fixed. And he calls it, Tabernacle of witness: i.e. (for
witness) of the miracles, of the statutes. This is the reason why both it and
those (the fathers) had no Temple. As He had appointed, that spoke unto Moses,
that he should make it according to the fashion that he had seen. Again, it was
none other than He (Christ) that gave the fashion itself. Until the days of
David Acts 7:45: and there was no temple! And yet the Gentiles also had been
driven out: for that is why he mentions this: Whom God drove out, he says,
before the face of our fathers. Whom He drove out, he says: and even then, no
Temple! And so many wonders, and no mention of a Temple! So that, although
first there is a Tabernacle, yet nowhere a Temple. Until the days of David, he
says: even David, and no Temple! And he sought to find favor before God Acts
7:46: and built not:— so far was the Temple from being a great matter! But
Solomon built Him an house. Acts 7:47 They thought Solomon was great: but that
he was not better than his father, nay not even equal to him, is manifest.
Howbeit the Most High dwells not in temples made with hands; as says the
prophet, Heaven is My throne, and earth is My footstool. (v. 48, 49.) Nay, not
even these are worthy of God, forasmuch as they are made, seeing they are
creatures, the works of His hand. See how he leads them on little by little
(showing) that not even these are to be mentioned. And again the prophecy says
openly, What house will you build Me? etc. Acts 7:50
What is the reason that at this point he speaks in
the tone of invective (καταφορικὥς)? Great was his boldness of speech, when at
the point to die: for in fact I think he knew that this was the case. You
stiffnecked, he says, and uncircumcised in heart and ears. This also is from
the prophets: nothing is of himself. You do always resist the Holy Ghost: as
your fathers did, so do ye. Acts 7:51 When it was not His will that sacrifices
should be, you sacrifice: when it is His will, then again ye do not sacrifice:
when He would not give you commandments, you drew them to you: when you got
them, you neglected them. Again, when the Temple stood, you worshipped idols:
when it is His will to be worshipped without a Temple, you do the opposite.
Observe, he says not, You resist God, but, the Spirit: so far was he from
knowing any difference between Them. And, what is greater: As your fathers did,
he says, so do ye. Thus also did Christ (reproach them), forasmuch as they were
always boasting much of their fathers. Which of the prophets have not your
fathers persecuted? And they have slain them which showed before of the coming
of the Just One: he still says, the Just One, wishing to check them: of Whom
you have been now the betrayers and murderers— two charges he lays against them
— who have received the Law by the disposition of Angels, and have not kept it.
Acts 7:52 How, By the disposition of Angels? Some say (The Law), disposed by
Angels; or, put into his hand by the Angel Who appeared to him in the bush; for
was He man? No wonder that He who wrought those works, should also have wrought
these. You slew them who preached of Him, much more Himself. He shows them
disobedient both to God, and to Angels, and the Prophets, and the Spirit, and
to all: as also Scripture says elsewhere: Lord, they have slain Your Prophets,
and thrown down Your altars. 1 Kings 19:10 They, then, stand up for the Law,
and say, He blasphemes against Moses: he shows, therefore, that it is they who
blaspheme, and that (their blasphemy is not only against Moses, but) against
God; shows that they from the very beginning have been doing this: that they
have themselves destroyed their customs, that there is no need of these: that
while accusing him, and saying that he opposed Moses, they themselves were
opposing the Spirit: and not merely opposing, but with murder added to it: and
that they had their enmity all along from the very beginning. Do you see, that
he shows them to be acting in opposition both to Moses and to all others, and
not keeping the Law? And yet Moses had said, A Prophet shall the Lord raise up
unto you: and the rest also told of this (Christ) that He would come: and the
prophet again said, What house will you build Me? and again, Did ye offer to Me
slain beasts and sacrifices those forty years? Deuteronomy 18:18
Such is the boldness of speech of a man bearing the
Cross. Let us then also imitate this: though it be not a time of war, yet it is
always the time for boldness of speech. For, I spoke, says one, in Your
testimonies before kings, and was not ashamed. Psalm 119:46 If we chance to be
among heathens, let us thus stop their mouths. without wrath, without
harshness. (Comp. Hom. in 1 Cor. iv. §6; xxxiii. §4, 5; Col. xi. §2.) For if we
do it with wrath, it no longer seems to be the boldness (of one who is
confident of his cause,) but passion: but if with gentleness, this is boldness
indeed. For in one and the same thing success and failure cannot possibly go together.
The boldness is a success: the anger is a failure. Therefore, if we are to have
boldness, we must be clean from wrath that none may impute our words to that.
No matter how just your words may be, when you speak with anger, you ruin all:
no matter how boldly you speak, how fairly reprove, or what not. See this man,
how free from passion as he discourses to them! For he did not abuse them: he
did but remind them of the words of the Prophets. For, to show you that it was
not anger, at the very moment he was suffering evil at their hands, he prayed,
saying, Lay not to their charge this sin. So far was he from speaking these
words in anger; no, he spoke in grief and sorrow for their sakes. As indeed
this is why it speaks of his appearance, that they saw his face as it had been
the face of an angel, on purpose that they might believe. Let us then be clean
from wrath. The Holy Spirit dwells not where wrath is: cursed is the wrathful.
It cannot be that anything wholesome should approach, where wrath goes forth.
For as in a storm at sea, great is the tumult, loud the clamor, and then would
be no time for lessons of wisdom (φιλοσοφεἵν): so neither in
wrath. If the soul is to be in a condition either to say, or to be disciplined
to, anything of philosophy, it must first be in the haven. Do you see not how,
when we wish to converse on matters of serious import, we look out for places
free from noise, where all is stillness, all calm, that we may not be put out
and discomposed? But if noise from without discomposes, much more disturbance
from within. Whether one pray, to no purpose does he pray with wrath and
disputings: 1 Timothy 2:8 whether he speak, he will only make himself
ridiculous: whether he hold his peace, so again it will be even then: whether
he eat, he is hurt even then: whether he drink, or whether he drink not;
whether he sit, or stand, or walk; whether he sleep: for even in their dreams
such fancies haunt them. For what is there in such men that is not
disagreeable? Eyes unsightly, mouth distorted, limbs agitated and swollen,
tongue foul and sparing no man, mind distraught, gestures uncomely: much to
disgust. Mark the eyes of demoniacs, and those of drunkards and madmen; in what
do they differ from each other? Is not the whole madness? For what though it be
but for the moment? The madman too is possessed for the moment: but what is
worse than this? And they are not ashamed at that excuse; I knew not (says one)
what I said. And how came it that thou did not know this, thou the rational
man, you that hast the gift of reason, on purpose that you may not act the part
of the creatures without reason, just like a wild horse, hurried away by rage
and passion? In truth, the very excuse is criminal. For you ought to have known
what you said. It was the passion, say you, that spoke the words, not I. How
should it be that? For passion has no power, except it get it from you. You
might as well say, It was my hand that inflicted the wounds, not I. What
occasion, think you, most needs wrath? Would you not say, war and battle? But
even then, if anything is done with wrath, the whole is spoiled and undone. For
of all men, those who fight had best not be enraged: of all men, those had best
not be enraged, who want to hurt (τοὺς ὑβρίζοντας). And how is it possible to fight then?
You will ask. With reason, with self-command (ἐ πιεικεί& 139law, and order, and times? For wrath is nothing but an
irrational impulse: and an irrational creature cannot possibly perform anything
rational. For instance, the man here spoke such words, and did it without
passion. And Elias said, How long will you halt on both your knees? 1 Kings
18:21 and spoke it not in passion. And Phinees slew, and did it without
passion. For passion suffers not a man to see, but, just as in a night-battle,
it leads him, with eyes blindfolded and ears stopped up, where it will. Then
let us rid ourselves of this demon, at its first beginning let us quell it, let
us put the sign of the Cross on our breast, as it were a curb. Wrath is a
shameless dog: but let it learn to hear the law. If there be in a sheep-fold a
dog so savage as not to obey the command of the shepherd, nor to know his
voice, all is lost and ruined. He is kept along with the sheep: but if he makes
a meal on the sheep, he is useless, and is put to death. If he has learned to
obey you, feed your dog: he is useful when it is against the wolves, against
robbers, and against the captain of the robbers that he barks, not against the
sheep, not against friends. If he does not obey he ruins all: if he learns not to
mind you, he destroys all. The mildness in you let not wrath consume, but let
it guard it, and feed it up. And it will guard it, that it may feed in much
security, if it destroy wicked and evil thoughts, if it chase away the devil
from every side. So is gentleness preserved, when evil works are nowhere
admitted: so we become worthy of respect, when we learn not to be shameless.
For nothing renders a man so shameless, as an evil conscience. Why are harlots
without shame? Why are virgins shamefaced? Is it not from their sin that the
former, from their chastity that the latter, are such? For nothing makes a
person so shameless, as sin. And yet on the contrary, say you, it puts to
shame. Yes; him who condemns himself: but him that is past blushing, it renders
even more reckless: for desperation makes daring. For the wicked, says the
Scripture, when he has come into the depths of evils, despises. Proverbs 18:3
But he that is shameless, will also be reckless, and he that is reckless, will
be daring.
See in what way gentleness is destroyed, when
evil thoughts gnaw at it. This is why there is such a dog, barking mightily: we
have also sling and stone (ye know what I mean): we have also spear and
enclosure and cattle-fold: let us guard our thoughts unhurt. If the dog be
gentle (σαίνῃ) with the sheep, but savage against those
without, and keep vigilant watch, this is the excellence of a dog: and, be he
ever so famished, not to devour the sheep; be he ever so full, not to spare the
wolves. Such too is anger meant to be: however provoked, not to forsake
gentleness; however at quiet, to be on the alert against evil thoughts: to
acknowledge the friend, and not for any beating forsake him, and for all his
caressing, to fly at the intruder. The devil uses caressing full oft: let the
dog know at sight that he is an intruder. So also let us caress (σαίνωμεν) Virtue, though she put us to pain, and show our aversion to
Vice, though she give us pleasure. Let us not be worse than the dogs, which,
even when whipped and throttled, do not desert their master: but if the
stranger also feed them, even so they do hurt. There are times when anger is
useful; but this is when it barks against strangers. What means it, Whosoever
is angry with his brother without a cause? Matthew 5:22 It means, Stand not up
in your own quarrel, neither avenge yourself: if you see another suffering
deadly wrong, stretch out your hand to help him. This is no longer passion,
when you are clear of all feeling for yourself alone. David had gotten Saul
into his power, and was not moved by passion, did not thrust the spear into
him, the enemy he had in his power; but took his revenge upon the Devil. 1
Samuel 26:7 Moses, when he saw a stranger doing an injury, even slew him Exodus
2:22: but when one of his own people, he did not so: them that were brethren he
would have reconciled; the others not so. That most meek Numbers 12:3 Moses, as
Scripture witnesses of him, see how he was roused! But not so, we: on the
contrary, where we ought to show meekness, no wild beast so fierce as we: but
where we ought to be roused, none so dull and sluggish. (Hom. vi. de laud.
Pauli, ad fin.) On no occasion do we use our faculties to the purpose they were
meant for: and therefore it is that our life is spent to no purpose. For even
in the case of implements; if one use them, one instead of other, all is
spoilt: if one take his sword, and then, where he should use it and cut with
it, uses only his hand, he does no good: again, where he should use his hand,
by taking the sword in hand he spoils all. In like manner also the physician,
if where he ought to cut, he cuts not, and where he ought not, he does cut,
mars all. Wherefore, I beseech you, let us use the thing (τᾥ πράγματι) at its proper time. The proper time for
anger is never, where we move in our own quarrel: but if it is our duty to
correct others, then is the time to use it, that we may by force deliver
others. (Hom. in Matt. xvi. §7.) So shall we both be like God, always keeping a
spirit free from wrath, and shall attain unto the good things that are to come,
through the grace and loving-kindness of our Lord Jesus Christ, with whom, to
the Father and the Holy Ghost together, be glory, dominion, and honor, now and
evermore, world without end. Amen.
Acts VII. 54
When they heard these
things, they were cut to the heart, and they gnashed on him with their teeth.
See, once more, the
wrong-doers in trouble. Just as the Jews are perplexed, saying, What are we to
do with these men? so these also are cut to the heart. Acts 4:16 And yet it was
he that had good right to be incensed, who, having done no wrong, was treated
like a criminal, and was spitefully calumniated. But the calumniators had the
worst of it in the end. So true is that saying, which I am ever repeating, Ill
to do, is ill to fare. And yet he (in his charges against them) resorted to no
calumny, but proved (what he said). So sure are we, when we are shamefully
borne down in a matter wherein we have a clear conscience, to be none the worse
for it.— If they desired, say you, to kill him, how was it that they did not
take occasion, out of what he said, that they might kill him? They would fain
have a fair-seeming plea to put upon their outrage. Well then, was not the
insulting them a fair plea? It was not his doing, if they were insulted: it was
the Prophet's accusation of them. And besides, they did not wish it to look as
if they killed him because of what he had said against them— just as they acted
in the case of Christ; no, but for impiety: now this word of his was the
expression of piety. Wherefore, as they attempted, besides killing him, to hurt
his reputation also, they were cut to the heart. For they were afraid lest he
should on the contrary become an object of even greater reverence. Therefore,
just what they did in Christ's case, the same they do here also. For as He
said, You shall see the Son of Man sitting on the right hand of God Matthew
26:64, and they, calling it blasphemy, ran upon Him; just so was it here.
There, they rent their garments; here, they stopped their ears. But he, being
full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of
God, and Jesus standing on the right hand of God, and said, Behold I see the
heavens opened, and the Son of Man standing on the right hand of God. Then they
cried out with a loud voice, and stopped their ears, and ran upon him with one
accord, and cast him out of the city, and stoned him. Acts 7:55-58 And yet, if
he lied, they ought to have thought him beside himself, and to have let him
go.— But he wished to bring them over, and said, Behold, etc., for, since he
had spoken of Christ's death, and had said nothing of His resurrection, he
would fain add this doctrine also. Standing at the right hand of God. And in
this manner He appeared to him: that, were it but so, the Jews might receive
Him: for since the (idea of His) sitting (at the right hand of God) was
offensive to them, for the present he brings forward only what relates to His
Resurrection. This is the reason also why his face was glorified. For God,
being merciful, desired to make their machinations the means of recalling them
unto Himself. And see, how many signs are wrought! And cast him out of the
city, and stoned him. Here again, without the city, and even in death,
Confession and Preaching. Hebrews 13:21 And the witnesses laid down their
clothes at a young man's feet, whose name was Saul. And they stoned Stephen,
calling upon God, and saying, Lord Jesus, receive my spirit. Acts 7:59 This is
meant to show them that he is not perishing, and to teach them. And he knelt
down, and cried with a loud voice, Lord, lay not this sin to their charge. Acts
7:60 To clear himself, and show that neither were his former words prompted by
passion, he says, Lord lay not this sin to their charge: wishing also even in
this way to win them over. For to show that he forgave their wrath and rage in
murdering him, and that his own soul was free from all passion, was the way to
make his saying to be favorably received.
And Saul was consenting
unto his death. Hereupon arises a persecution, and it becomes a great one. And
at that time there was a great persecution against the Church which was at
Jerusalem. And they were all scattered abroad throughout the regions of Judea
and Samaria, except the Apostles. Acts 8:1 Mark how once more God permits
temptations to arise; mark, and well observe, how the events are ordered by
Divine Providence. They were admired because of the signs: being scourged, they
were none the worse for it: (some) were ordained in the matter of the widows :
the word increased: once more, God permits a great hindrance to arise. And a
persecution of no ordinary kind [and they were all scattered, etc.]; for they
feared their enemies, now become more daring: and at the same time it is shown
that they were but men, these that were afraid, that fled. For, that you may
not say after these things that by grace alone they effected (what they did),
they were also persecuted, and themselves became more timorous, while their
adversaries were more daring. And were all scattered abroad, it says, except
the Apostles. But this was divinely ordered, so that they should no longer all
sit there in Jerusalem. And devout men, it says, carried Stephen to his burial,
and made great lamentation over him. Acts 8:2 If they were devout, why did they
make great lamentation over him? They were not yet perfect. The man was
gracious and amiable: this also shows that they were men— not their fear alone,
but their grief and lamentation. Who would not have wept to see that mild, that
lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave
has the Evangelist recorded, in this one speech, Lay not this sin to their
charge.— And made, he says, great lamentation over him.— But let us look over again
what has been said.
He mentions the cause
of his (angelic) appearance Recapitulation, 7:54; 8:2; But he, being full of
the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God,
and Jesus standing on the right hand of God. And when he said, I see the
heavens opened, they stopped their ears, and ran upon him with one accord. (v.
56, 57.) And yet in what respect are these things deserving of accusation? Upon
him, the man who has wrought such miracles, the man who has prevailed over all
in speech, the man who can hold such discourse! As if they had got the very
thing they wanted, they straightway give full scope to their rage. And the
witnesses, he says, laid down their clothes at the feet of a young man, whose
name was Saul. Acts 7:58 Observe how particularly he relates what concerns
Paul, to show you that the Power which wrought in him was of God. But after all
these things, not only did he not believe, but also aimed at Him with a
thousand hands: for this is why it says, And Saul was consenting unto his
death.— And this blessed man does not simply pray, but does it with
earnestness: having kneeled down. Mark his divine death! So long only the Lord
permitted the soul to remain in him. And having said this, he fell asleep. Acts
7:60— And they were all scattered abroad throughout the region of Judea and
Samaria. Acts 8:1 And now without scruple they had intercourse with Samaria,
whereas it had been said to them, Go not into the way of the Gentiles and into
any city of the Samaritans enter ye not. Matthew 10:5 Except the Apostles, it
says: they, in this way also, wishing to win the Jews—but not to leave the
city—and to be the means of inspiring others with boldness.
