Homily 13

Acts 5:17-33

Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation,

and laid their hands on the apostles and put them in the common prison.

But at night an angel of the Lord opened the prison doors and brought them out, and said,

"Go, stand in the temple and speak to the people all the words of this life."

And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought.

But when the officers came and did not find them in the prison, they returned and reported,

saying, "Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!"

Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be.

So one came and told them, saying, "Look, the men whom you put in prison are standing in the temple and teaching the people!"

Then the captain went with the officers and brought them without violence, for they feared the people, let they should be stoned.

And when they had brought them, they set them before the councile. And the high priest asked them,

saying, "Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man's blood on us!"

But Peter and the other apostles answeredand said: "We ought to obey God rather than men.

"The God of our fathers raised up Jesus whom you murdered by hanging on a tree.

"Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.

And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him."

When they heard this, they were furious and plotted to kill them.


Me

I'm interested in how the Sadduccees and Pharisees on the council interact with one another. And I'm interested that one of the council's worries is that they would be blamed for the death of Jesus.

Chrysostom

Chrysostom compares the miracle of the apostles' rescue from prison to Christ's miracles-- the deed is done in secret; its results are evident to all. He notes that the Pharisees do not ask, "How did you get out of prison?" but rather, "as if nothing had happened, they ask, 'Did we not straitly charge you not to speak?' " And after having witnessed the apostles' miraculous escape, "yet the expect to overpower them: such is their childish folly!" (81)

Chrysostom notes that the council feared the multitude when they ought to have been fearing God. When pressed, the apostles reply not in high rhetoric but rather with the same story they'd been telling again and again: "the Cross, the Resurrection." (83)

Remarking on the apostles' security in their oppression and poverty, Chrysostom comments favorably on the security and blessedness of voluntary poverty. A poor man, he suggests, can refrain from oaths and swearing much more easily than a wealthy man.

Homily 12

Acts 4:36 - 5:16

And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus,

having land, sold it and brought the money and laid it at the apostles' feet.

But a certain man named Ananias, with Sapphira his wife, sold a possession.

And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles' feet.

But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?

"While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God."

Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things.

And the young men arose and wrapped him up, carried him out, and buried him.

Now it was about three hours later when his wife came in, not knowing what had happened.

And Peter answered her, "Tell me whether you sold the land for so much?" She said, "Yes, for so much."

Then Peter said to her, "How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out."

Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband.

So great fear came upon all the church and upon all who heard these things.

And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon's Porch.

Yet none of the rest dared join them, but the people esteemed them highly.

And believers were increasingly added to the Lord, multitudes of both men and women,

so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them.

Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.


Me

I want to know so much more about Ananias here... did he explicitly state that he was giving all his proceeds, whilst secretly holding some back? Or was he punished for merely giving less than everything without duplicity?

Because Peter says that Ananias has lied, it's fair enough to assume that he did explicitly lie. Still, it would ease my mind if the passage said that outright.

I'm interested at how quickly the dead are buried-- is this Jewish custom? As soon as Ananias died he was buried. So quickly, in fact, that three hours later Peter could tell his wife of the grave.

The Church continues to grow through the healings of the apostles. There's an early hint at the beginning of relic-veneration here: even the shadow of Peter would heal the sick.


Chrysostom

Chrysostom notes that the passage begins with a good example-- that of Barnabas performing a virtuous deed. Ananias' and Sapphira's deed, then, should be interpreted in light of Barnabas' norm.

He emphasizes that the sin was not in having personal property-- nobody compelled or forced Ananias and Sapphira to sell their land. The sin was in keeping for themselves what had been already consecrated to God:

He that has chosen to sell his goods and distribute them, and then withdraws them, is guilty of sacrilege... Ananias, having made the money sacred... afterwards secreted it. (77)

Why, Chrysostom says one might ask, didn't Peter admonish or correct Ananias? The answer is that one who had seen all that Ananias had seen-- who had witnessed the daily miracles, who knew personally the disciples of Jesus Christ himself-- and who yet tried to deceive the Holy Spirit, was already beyond hope:

As it is... the man himself is benefitted in regard that he is not left to advance further in wickendess. (77)

Chrysostom then returns to his old topic of swearing: "If those for lying suffered such things, what shall not the perjured suffer?" (79) Anyone in the habit of making oaths, he says, is bound eventually to break an oath. And perjury is a terrible sin.

We are not now generally punished as quickly as Ananias. This is all the "more reason to tremble." (79) When somebody has committed a wrong, they are in perpetual fear of eventual punishment. And punishment is indeed being stored up for the unrepentant. So what should we do?

Chrysostom gives the example of Joseph's brothers, who believed themselves guilty of his murder and eventually repented of it, believing their misfortune to be the result of their sin. And, by their repentance, they were forgiven.

In this manner then do thou also, when anything happens, say, We are verily guilty, because we have not obeyed Christ; because we have sworn; my much swearing, and my false swearing, has fallen upon my own head. Confess thou; since they also confessed, and were saved. (80)

Homily 10

Acts 4:1-22

And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them.

Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.

And they laid hands on them, and put them in hold unto the next day: for it was now eventide,

Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

And it came to pass on the morrow, that their rulers, and elders, and scribes,

And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?

Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

If we this day be examined of the good deed done to the impotent man, by what means he is made whole;

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

This is the stone which was set at nought of you builders, which is become the head of the corner.

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.

And beholding the man which was healed standing with them, they could say nothing against it.

But when they had commanded them to go aside out of the council, they conferred among themselves,

Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it.

But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

And they called them, and commanded them not to speak at all nor teach in the name of Jesus.

But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

For we cannot but speak the things which we have seen and heard.

So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.

For the man was above forty years old, on whom this miracle of healing was shewed.


Me

I'm struck by the extraordinary number of people converted-- does five thousand refer to the new Christians as a result of Peter's sermon in the temple, or is it the total number of Christians now in Jerusalem?

It's interesting that the major question the temple leaders ask is, by whose name do you do this? Just as later heresies centered around the use of false names, so it is the use of Christ's name, more than the actions done in that name, that are the center of attention.

I wonder what Peter specifically means when he says "salvation" in this context. It's just after reference to the man who was healed (and is still with them)-- is he speaking of the salvation of bodily healing? He's also speaking of the resurrection of the dead, and this salvation may be in the context of the Resurrection.

And I wonder why the age of forty is so significant, why it's so amazing that it was a man over the age of forty who was healed.



Chrysostom

Chrysostom notes that the leaders of the temple have become more audacious since the Crucifixion-- "sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it." (63)

Although the people see Peter and John arrested and put in bond's, Peter's sermon brought five thousand of them to Christ. "For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either." (64)

Although Peter and John are uneducated, the Holy Spirit comes upon them as Christ had promised in Luke 12:11, 14. Peter, in his response to the leaders, emphasises the Resurrection, and as for the temple leaders, "the miracles shut their mouths." (65) Before, Peter could not bear to be questioned by Annas' maidservant; now he is opposing the High Priest himself. (66)

Chrysostom again turns his sermon to the subject of oaths and swearing. He quotes the Wisdom of Sirach, and speaks of swearing as a bad habit. He compares this to other habits, such as making the sign of the cross when crossing a threshold even to the public baths, or when lighting a candle even at home. (69) Like these good habits, which are done even without thinking, oaths can become habitual as well.

...none names the Name of God with honor. Yet if you love any one, even at his name you start to your feet; but God you thus continually invoke, and make nothing of it. Call upon Him for the benefit of your enemy; call upon Him for the salvation of your own soul; then He will be present, then you will delight Him, whereas now you provoke Him to anger... For you to make mention at random of any person of consideration, is taken as an insult: and do you bandy God about in your talk, in season, out of season? I do not want to hinder you from keeping God always in your mind... if a man refuse to believe you, and that is why you swear, say to him, "Believe me:" however, if you will needs make oath, swear by yourself. (69)

It is true, when I take a Gentile in hand, I do not immediately lay this injunction upon him, but in the first place I exhort him to know Christ. (70)

How can one break the habit of swearing? Chrysostom suggests that we enjoin our servants and family to constantly notice and catch us when we slip up.

aoeu

Homily 9

Acts 3:12 - 26

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?

"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.

"But you denied the Holy One and the Just, and asked for a murderer to be granted to you,

"and killed the Prince of life, whom God raised from the dead, of which we are witnesses.

"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.

"Yet now, brethren, I know that you did it in ignorance, as did also your rulers.

"But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled.

"Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord,

"and that He may send Jesus Christ, who was preached to you before,

"whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.

"For Moses truly said to the fathers, 'The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear in all things, whatever He says to you.

" 'And it shall be that every soul who will not hear that Prophet shall be utterly destroyed from among the people.'

"Yes, and all the prophets, from Samuel and those who follow, as many as have spoken, have also foretold these days.

"You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham,

" 'And in your seed all the families of the earth shall be blessed.'

"To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from your iniquities."


Me

Compared with Peter's sermon on Pentecost, this one is audacious. He flat-out accuses the Jews-- in the Temple of all places!-- of killing the Christ. There's still some caution, some softness: he doesn't say right out that Jesus is God (just that he's "Prince of life") and he does acknowledge that they did this thing in ignorance. But his sermon is very bold.

And, I suppose, he has the right to be bold because the people have just witnessed a miracle and now they want to know why it happened. The lame man walking has established Peter's authority, and he immediately defers this authority from himself over to Christ.

This sermon, like the former, ends by urging the listeners to repent. In the first sermon Peter said "be baptized." In this sermon, he says outright, "believe."




Chrysostom

Chrysostom begins by acknowledging that this sermon is more direct than the previous. This, he says, is because it is directed not to the scoffers at Pentecost but to people who are "full of fear and amazement" (54), ready to pay attention. Peter began by "rejecting the glory which was to be had from them... And, in truth, much more did they increase their glory by despising glory." (54-5)

Peter right away "thrusts himself upon the fathers of old, lest he should appear to be introducing a new doctrine" (55)-- Christ is the fulfillment of the Fathers, not a contradiction. He "establishes the doctrine of the Resurrection" by calling Christ the Prince of Life (Chrysostom equates the title "Prince" with "Author"), and brings the Apostles into the same cloud as the Fathers by reminding the crowd that he and John are witnesses to Christ.

And now Peter no longer says "Jesus of Nazareth," but rather the Servant of the God of our fathers, and reminds the crowd that they had him, the Author of Life, put to death while setting a murderer free.

Peter is so straightforward now, says Chrysostom, because his hearers are ready-- you don't chide a drunk man while he's still inebriated, but instead you wait until he is sober and in a condition to listen to you (57).

Chrysostom notes the faith of the Apostles in speaking so boldly:

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. (58)

And Peter calls the onlookers his brethren, reminding them that Christ has come first for them, as a fulfillment of their Prophets: "For if He is your Brother, and blesses you, the affair is a promise." (59)

If Christ came first to save and bless those who killed him, says Chrysostom, then we must also "do all as we would for bosom-friends, as we would for ourselves so for those who have injured us." (60) Christ in fact made the leaders of the Jews objects of reverence-- he told the people to listen to the scribes and Pharisees, and told the cleansed lepers to show themselves to the priests.

Besides, when he might have destroyed [the Jews], He saves them. Let us then imitate Him, and let no one be an enemy, no one a foe, except to the devil. (60)

The remainder of the sermon is a follow-up from the last sermon, expounding on Chrysostom's attack against swearing and oath-taking. His thesis, essentially, is that it is impious to bring God into petty matters, and profane to make God accountable as a witness for our marketplace dealings. If I will not cheat my customer, then let me say that I will not cheat my customer without dragging God into it. Oaths do not stop men from cheating or swindling:

A man having once learnt 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. (61)

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 thy ribs?... 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?... Do not imagine that the success of your worldly plans is to be ensured by transgressions of the Divine laws. (62)

And Chrysostom argues against the notion that nobody will trust a man who does not swear:

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. (63)

And he says that it is not because of his office of bishop that he is respected without having to take oaths-- were he in the habit of perpetually swearing, even his bishopric would not uphold his honor.

Homily 8

Acts 3:1-11

Now Peter and John went up together to the temple at the hour of prayer, the ninth hour.

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;

who, seeing Peter and John about to go into the temple, asked for alms.

And fixing his eyes on him, with John, Peter said, "Look at us."

So he gave them his attention, expecting to receive something from them.

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."

And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength.

So he, leaping up, stood and walked and entered the temple with them-- walking, leaping, and praising God.

And all the people saw him walking and praising God.

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 them.

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.



Me

I'm really struck by the statement, "Silver and gold I do not have, but what I do have I give you." Peter didn't say, "I'm not going to give you money," or "I have something for you better than money." He didn't have money. And it was his poverty that pushed him beyond the mere and common gift of money. His poverty forced him to reach more deeply to find something that he did have to give. And all he had to give was the name of Jesus Christ of Nazareth. Just a name, nothing more.

Again, it isn't that Peter chose to give the name of Christ instead of money. He didn't have money. His poverty compelled him into evangelism.

If we have money, why should we withhold it from those who ask? And when we have no money, why should we withhold that which we do have?


Chrysostom

Chrysostom notes that Peter and John were again together, and throughout the sermon emphasizes that Peter is the one who does the talking.

After Peter told the lame man to look at him and John, Chrysostom notes that his thoughts were not 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." (50)

The healing of the lame man "made manifest the Resurrection, for it was an image of the Resurrection." (50)

Upon being healed, the lame man follows the apostles into the temple-- not because they urge him to do so, but of his own accord. "The man was grateful." (51)

When Peter declares his poverty, "He does not say, I have none here, as we are wont to speak, but absolutely, I have none... but of what I have, receive thou." (51)

Chrysostom notes that the lame man does not ask for healing; he asks only for money:

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. (51)

Peter and John went to the temple to pray, and accomplished another object entirely-- when we embark upon prayer, we do not know where we will be taken.

The rest of the sermon is an appeal to the congregation for reformation:

He who has effected some little reformation thereby receives encouragement to approach greater things. (52)

Chrysostom asks his congregation to start small, by laying off swearing by God. He admonishes them that their blasphemy falls on his own head, whereas "my glory is your good report." (53) He knows that those who cease swearing by God will be mocked and laughed at in the city, but "it is better to be laughed at now, than wept for hereafter." (53) And he warns the congregation, that if any man refuses

to conform to this order, that man I... 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 [of taking the blame for the congregation's obstinacy]. (53)

Chrysostom criticizes the love of quantity over quality, saying that he prefers a few real Christians to a multitude of halfhearted people:

After the fashion of the Theatre we desire numbers, not a select number... it is the saints, not the numbers, which make the multitude... Do you not see, that it is better to possess one precious stone, than ten thousand farthing pieces?... For no one will urge it as a point in our favor that we are many; we shall be blamed for being unprofitable. (54)

And again Chrysostom warns his congregation that he "will exclude and punish 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 your salvation." (54)

Homily 7

Acts 2:37-47

Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Men and brethren, what shall we do?"

Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

"For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call."

And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation."

Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.

And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.

Then fear came upon every soul, and many wonders and signs were done through the apostles.

Now all who believed were together, and had all things is common,

and sold their possessions and goods, and divided them among all, as anyone had need.

So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,

praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.


Me

I'm astounded by the rapidity of this mass conversion. It came about by several circumstances-- the mighty wind, the miracles of the apostles' speaking in every person's native tongue, and Peter's sermon. This is a great example of synerghia-- the work of the Spirit, combined with the human efforts of convincing speech. And in the middle is something accomplished by both: the apostles' words, miraculously made comprehensible and accessible to people of all languages and cultures.

Peter says that the remission of sins comes from two things-- repentance and baptism in the name of Jesus Christ. Is this the first time baptism is mentioned as something Christian? It seems to come out of the blue here.

There's also a promise that repentance and baptism result in receiving the Holy Spirit-- and that this promise extends to children.

The very first thing these new believers do is establish a new and very tightly-knit community. Their commune-- what else can we call it?-- was, starting at three thousand souls, already a megachurch.

But before anything else-- before preaching, before doing outreach or community service or anything-- they bonded together and formed a new community. This is a very, very early example of converts to Christianity moving out of their villages and into a new, Christian one.

Chrysostom

Chrysostom begins by emphasizing how the gentleness of Peter's words had turned the angry crowds around:

Speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher... If, therefore, you wish to place your enemy in the wrong, beware of accusing him; nay, plead for him, he will be sure to find himself guilty. (44)

Chrysostom notes that Peter "does not yet say, Believe, but 'Be baptized every one of you.' For this they received in baptism." (45) The notes to this text insist that it cannot mean that faith is a fruit of baptism, but I'm not so convinced-- that is indeed what Chrysostom seems to be saying here.

He goes on to note that the new community of the believers is a fellowship "not only in prayers, nor in doctrine alone, but also in social relations." (45)

Of the fact that the Christians continued to worship in the Temple, Chrysostom makes much. While much of the conversion is abrupt, much is also gradual. The Jewish temple cannot ultimately be a fitting place for Christians to worship because there are soon to be many Gentile believers. But for now, the new Christian community is entirely Jewish and not only does its worship remain undisturbed, it actually intensifies.

Chryosostom then speaks of the wisdom of the "artless" man:

For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. Has any one insulted you? You were not pained. Has any one reviled you? You were nothing hurt. Has he envied you? Still you had no hurt. Simplicity is a true high road to philosophy. None so beautiful in soul as the simple. (47)

He then poses the question of what will happen to a simple man who falls among wicked people, and gives many examples from the Old Testament of God preserving the holy and simple from machinations of wicked men.

The rest of the homily compares contemporary society, with its love for the riches of this life, unfavorably with the simplicity of the early Church.

Homily 6

Acts 2:22-36

"Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know--

"Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death;

"whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.

"For David says concening Him:

'I foresaw the Lord always before my face,
'For He is at my right hand, that I may not be shaken.

'Therefore my heart rejoiced, and my tongue was glad;
'Moreover my flesh also will rest in hope.

'For You will not leave my soul in Hades,
'Nor will You allow Your Holy One to see corruption.

'You have made known to me the ways of life;
You will make me full of joy in Your presence.'

"Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day.

"Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.

"For David did not ascend into the heavens, but he says himself:

'The Lord said to my Lord,
"Sit at My right hand,

"Till I make Your enemies Your footstool." '

"Therefore let all the house of Israel know assuredly that God has made Jesus, whom you crucified, both Lord and Christ."

Me

Peter speaks directly to the Jews, saying that they have put Christ to death- point-blank saying "you have done this."

He looks back to the Psalms, showing that David could not have been speaking about himself because the Psalms speak of an incorruptible one, whereas the tomb of David is well-known. Therefore, says Peter, these Psalms are a prophecy about Christ.

Chrysostom

Chrysostom begins by pointing out the softness of Peter's speech-- he does not immediately proclaim the divinity of Christ Jesus, nor does he "say, 'Do as I bid you,' but, Hear; as being not at all exacting." (37) And Peter also claims the Jews as witnesses, saying that God wrought signs by Christ "in the midst of you." (38) Then he brings David in as another witness-- "an authority which sets aside all human reasoning." (39) "Now if he be David's Lord," says Chrysostom, "much more shall [the Jews] not disdain Him." (41)

Chrysostom moves on to a sermon about wrath and virtue:

God promises a Kingdom, and is despised: the Devil helps us to hell, and he is honored! (42)

The long-suffering and meek, he says, can quench the heat of a passionate man in a moment, faster even than "iron, made red-hot and dipped into water, so quickly parts with its heat." (43)

Nothing worse than anger, my beloved, nothing worse than unseasonable wrath... Many a time has a mere word been blurted out in anger, which needs for its curing a whole lifetime, and a deed has been done which was the ruin of the man for life. (43)

Homily Five

Acts 2:14-21

But Peter, standing up with the eleven, raised his voice and said to them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words.

"For these are not drunk, as you suppose, since it is only the third hour of the day.

"But this is what was spoken by the prophet Joel:

"And it shall come to pass in the last days, says God,
That I will pour out my Spirit on all flesh:
Your sons and your daughters shall prophesy,
Your young men shall see visions,
Your old men shall dream dreams.

"And on My menservants and on My maidservants
I will pour out My Spirit in those days;
And they shall prophesy.

"I will show wonders in heaven above
And signs in the earth beneath:
Blood and fire and vapor of smoke.

"The sun shall be turned into darkness,
And the moon into blood,
Before the coming of the reat and awesome day of the Lord.

"And it shall come to pass
That whoever calls on the name of the Lord
Shall be saved."

Me

Peter responsd to the accusations of drunkenness by explaining how this fulfilled a prophecy.

Chrysostom

Chrysostom notes how gently Peter replies to his detractors, saying "We are not drunk as you suppose" rather than "as you accuse."

He also notes that Peter does not first speak directly of Christ, but rather of the prophecy which can "fight its own battle."

The remainder of the sermon is speaking to Marcionism and to those who believe there is no hell-- it's popular to dislike those who lay down the law, but in the end this law is more necessary than parties are.

And Chrysostom reminds us that all are without excuse, that as far as India and Spain is Christ known.

Homily Four

Acts 2:1-13

When the Day of Pentecost had fully come, they were all with one accord in one place.

And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.

Then there appeared to them divided tongues, as of fire, and one sat upon each of them.

And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.

And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.

And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language.

There they were all amazed and marveled, saying to one another, "Look, are not all these who speak Galileans?

"And how is it that we hear, each in our own language in which we were born?

"Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia,

"Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes

"Cretans and Arabs-- we hear them speaking in our own tongues the wonderful works of God."

So they were all amazed and perplexed, saying to one another, "Whatever could this mean?"

Others mocking said, "They are full of new wine."

Me

I'm interested by the phrase "all with one accord" and would like to look this up in Greek. (ομοθυμαδον : homo-thema-ADV, or homothemously, or "with one theme")

It's interesting to note that when the apostles began speaking "in tongues," they were all using real human languages. The didn't know these languages, but yet they were using them. I'm wondering now about the tradition among some groups of "speaking in tongues" which usually implies something other than a human language. Are there Scriptural roots to this practice?

And it's worth noting what the apostles said in all these languages-- they proclaimed the wonderful works of God.

Chrysostom

Chrysostom begins his homily by asking why the coming of the Holy Spirit came about with "sensible tokens." For two reasons, he says-- first that, if even with miraculous sounds there were still some who thought the apostles were drunk, then without any signs none would have believed. And secondly, that the loud sound like a rushing wind was so startling that it brought people all together out into the streets, where they could see the apostles.

Chrysostom notes that the tongues like fire were "cloven"-- that is, all distributed from one source, and that they came upon all apostles-- not just the Twelve, but the entire 120. "Observe now," says Chrysostom, "how there is no longer any occasion for that person to grieve, who was not elected as was Matthias." (25)

The circumstances of Pentecost bear note: "Observe, how when one is continuing in prayer, when one is in charity, then it is that the Spirit draws near." (26)

And Chrysostom notes that not only were people from diverse countries amazed at the apostles' speaking in their own tongue, but they were also amazed by the content of that speech: "we do hear them speak in our own tongues the wonderful works of God." (26)

The apostles, upon receiving the Holy Spirit, responded better than their predecessors in hearing God's call:

they said not, they were "weak in voice, and of a slow tongue." For Moses had taught them better. They said not, they were too young. Jeremiah had made them wise. (27)

The rest of the sermon is about Peter's particular role in this event.

[The eleven] expressed themselves through one common voice, and he was the mouth of all... He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection... For wherever the Holy Spirit is present, He makes men of gold out of men of clay. (28-29)

The conclusion of the homily compares Peter to the Greek philosophers; comparing Plato and Pythagoras unfavorably-- despite all their learning and airs-- to the "uncouth rustic" of Bethsaida:

Where now is Greece, with her big pretentions? Where the name of Athens? Where the ravings of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth rustic, has overcome them all. (29)

Why then, it is asked, did not Christ exercise His influence upon Plato, and upon Pythagoras? Because the mind of Peter was much more philosophical than their minds. They were in truth children shifted about on all sides by vain glory; but this man was a philosopher, one apt to receive grace. (29-30)

For where an action is done for glory, all is worthless. For though a man possess all, yet if he have not the mastery over this, he forfeits all claim to true philosophy, he is in bondage to the more tyrannical and shameful passion. Contempt of glory; this it is that is sufficient to teach all that is good, and to banish from the soul every pernicious passion. (31)